1. God Created Light (Genesis 1:1-5, 14-19)
Lesson Focus
God is the creator; all things were made by him.
* God made our world to function by time.
* Light and the heavenly bodies regulate time.
* God has brought order to our world.
Lesson Application
We know that we have a great and powerful God by the world that he made.
* God is the master and creator of our time.
* The sun, moon, and stars do his bidding, so we believe that God is in control of our world.
Biblical Context
The book of Genesis tells us how God prepared a place for the people he created and how he has entered into relationship with them. Genesis 1 reveals that God ordered the world so that it would be just right for people and also determined to live among them. God began to order the world for people by creating time. Verse 1 is most likely an introduction to the story, and verse 2 indicates that the story begins when there was no order; however, the presence of God’s Spirit also indicates the potential for development.
Interpretational Issues in the Story
Light and time (Gen. 1:3–5). In Genesis 1:5 God calls the light “Day” and the darkness “Night.” Thus, we learn that day and night are the creative focus, since they are named. God has spoken a period of light into what had previously been darkness (v. 2) and named the period of light “day.” This rotation of periods of light and darkness (day and night) constitutes time. We see then that nothing material is created on day one. It is a function time which shows God bringing order to his world. This is why it is important to see that in verse 2 the account begins without order (not without matter). Though material is inevitably involved, the focus of the narrative is function, not material.
“Good” (Gen. 1:4, 18). The word good can have many connotations. Here it refers not to moral goodness but to functionality it worked just right. We know this because that which is not good (Gen. 2:18) is simply not yet fully functional, rather than morally corrupt.
Evening then morning (Gen. 1:19). This reverses the way we would say it, but only because the account starts with darkness (v. 2); God then introduces the period of light to set up regular transitions. The first transition from the period of light to the period of darkness is evening.
Sun and moon created after light (Gen. 1:3–5, 14–18). Many have noted the apparent problem of light being created on the first day and the bearers of light on the fourth day. Even young students might ask this question. In our view, days one through three involve the establishment of the major func- tions by which the world operates (time, living space, weather, and vegetation/ food). In contrast days four through six install functionaries. Functions are prioritized over functionaries in the order rather than following a material chronological order.
Background Information
Ancient audience. Genesis was written in the ancient world to an ancient audience, even though it contains truth for all. Nevertheless, it talks about the world in the terms that were important then. The point is that this is not a scientific account.
Separation. Since separation was an important creative activity throughout the creation literature of the ancient world, it is no surprise to find it so often in Genesis 1. To separate things from one another is the first important step in giving them individual roles.
Signs and seasons. The heavenly bodies provided signs for the agricultural calendar and for orientation in travel. Most parts of the world do not have four seasons. The seasons referred to in the biblical text are agricultural sea- sons (plowing, planting, harvesting) and the seasons of the religious calendar.
Mistakes to Avoid
Do not try to turn this into a science lesson, for such an emphasis misses the point entirely. Science today explores the natural world. Biblical faith affirms that everything we call “natural” is the handiwork of God, but that does not mean that we need to convey the handiwork of God as expressed in the Bible in natural terms (e.g., “Here is where God did the Big Bang”). Speak of the Bible’s message in the Bible’s terms: God set up and designed our world to work the way that it does. He did this for the people he would create. He set up time and put us in time. He controls time.
God’s act of speaking is important because it shows his control. But the fact that “God spoke and it happened” leaves a lot unspecified: what God speaks could come about instantaneously or gradually; what God speaks could come about in startling, unexplainable ways or in ways that can be tracked and understood step-by-step. All of it is the work of God. Teachers should avoid trying to resolve the question with the opinion that the response was instantaneous. The length of the day is, of course, disputed, but there will generally be no need to get into this issue for elementary-school-aged children. Our commitment should be to focus on what the text is focused on rather than mixing in our opinions on controversial issues. The message of Genesis 1 is that God is the one who made our world work.
2. God Created the World around Us (Genesis 1:6-13)
Lesson Focus
God is the creator. All things were made by him. No one but God could create the world.
* God made our world to function with weather.
* God provided places for us to live (dry land).
* God created ways for food to grow.
* God has brought order to our world so that we can live in it.
Lesson Application
We know that we have a great and powerful God by observing the world that he made.
* We believe that God has set up the weather under his control.
* We believe that God provides food for us by the way the earth works.
Biblical Context
The Genesis story is about God entering into relationship with people whom he created to be in relationship with himself. Genesis 1 shows how God created an environment perfectly suited for human habitation. The first three days are about the major functions that characterize the world around us: time, weather, and food. God designed the world with all that humans need to survive and thrive.
Interpretational Issues in the Story
Expanse (Gen. 1:6). Understanding this word presents one of the most difficult issues in the chapter. The King James translation, “firmament,” fol- lowed the Latin interpretation of earlier times, conveying the idea that the sky was solid and held back waters. This interpretation was widely believed until just a few centuries ago. We know differently now, but that does not change the language of the text, which reflects an ancient worldview derived from appearances. But there is no need to get into this issue or fret about it. In the story-telling it is sufficient to talk about the sky. The point is that God set up weather mechanisms, regardless of how they are described. The “waters above” simply describe the source of precipitation (the sky) in nonscientific terms. Remember that the Bible tells about creation in relationship to how people thought about their world in ancient times. The “waters above” are not the clouds, mist, and fog, and the “firmament” is not invisible. In the ancient world they believed that the rain was held back by a solid sky.
Separated and gathered (Gen. 1:6, 9). Separating and gathering were acts of creation in the ancient world, because in this way distinct identities were set up. The focus is on order and function.
“According to its kind” (Gen. 1:11). This comment is not intended to give botanical taxonomy but to indicate that God set up a world where every- thing reproduces itself rather than something random growing. A plant grows and drops seed, and the same thing grows again. In this way farming can take place and food can be grown.
Background Information
Waters that were above. In the ancient world everyone believed that since water came down (in the various forms of precipitation) there must be water up above the sky. If water is up there and doesn’t come down all the time, something must hold it up. As a result, everyone in the ancient world believed that the sky was solid and held back heavenly waters.
Mistakes to Avoid
Do not try to turn this into a science lesson, for such an emphasis misses the point entirely. Science today explores the natural world. Biblical faith affirms that everything we call “natural” is the handiwork of God, but that does not mean that we need to convey the handiwork of God as expressed in the Bible in natural terms (e.g., “Here is where God did the Big Bang”). Speak of the Bible’s message in the Bible’s terms: God set up and designed our world to work the way that it does. He did this for the people he would create. He set up time and put us in time. He controls time.
God’s act of speaking is important because it shows his control. But the fact that “God spoke and it happened” leaves a lot unspecified: what God speaks could come about instantaneously or gradually; what God speaks could come about in startling, unexplainable ways or in ways that can be tracked and understood step-by-step. All of it is the work of God. Teachers should avoid trying to resolve the question with the opinion that the response was instantaneous. The length of the day is, of course, disputed, but there will generally be no need to get into this issue for elementary-school-aged children. Our commitment should be to focus on what the text is focused on rather than mixing in our opinions on controversial issues. The message of Genesis 1 is that God is the one who made our world work.
3. God Made Animals (Genesis 1:20-25)
Lesson Focus
God created each animal according to his special design and purpose.
* Animals are part of God’s plan for the world.
* God gave the animals the ability to multiply and fill the world.
* Each animal reproduces the same kind of animal.
* God made animals of all sorts to serve different purposes.
Lesson Application
We believe that God is very wise from the special way he made each animal.
* We believe God’s wisdom is expressed in the diversity of creatures.
* We believe God’s wisdom is expressed as we observe how each anima is designed for its environment.
Biblical Context
The book of Genesis tells us how God prepared a place for the people he created and how he entered into relationship with them. Genesis 1 shows how God created an environment perfectly suited for human habitation. The first three days relate how God set up the major functions that we experience as we live on earth (what we would describe as time, the water cycle, and the plant cycle). Days four through six explain the roles and positions of those who inhabit the cosmos. The text does not indicate why God created animals to fill our world but affirms that he did, whatever his purposes.
Interpretational Issues in the Story
“Let the waters swarm . . . let birds fly” (Gen. 1:20). Here the language focuses on the realm God is filling but does not express the mechanisms God uses.
Great sea creatures (Gen. 1:21). In the ancient world people believed in creatures that represented a threat to the ordered cosmos. The book of Job describes such creatures and speaks of God’s control over them (Job 40–41); Psalms occasionally speaks of God’s victory over them (Ps. 74:13–14). Here in Genesis there is no conflict between God and these creatures they are just another of God’s works.
“According to their kinds” (Gen. 1:21, 24). This comment is not intended to give zoological taxonomy but to indicate that God set up a world where creatures would be able to reproduce to populate their space.
Background Information
Domesticated animals were essential for the life and survival of ancient peoples. The birth of sheep and goats enlarged the herd and provided for another season of supply (milk, meat, and clothing). Sometimes they viewed wild animals as threats associated with chaos; at other times they saw them as simply mysterious. In all cases, the animal kingdom reflected God’s provi- sion and wisdom.
Mistakes to Avoid
When discussing the animals, some might be inclined to suggest that prior to the fall there were no predators. Such a conclusion might be supported by the idea that all was peaceful and harmonious, with lion and lamb living side by side (from passages such as Isa. 11:6–8). Further evidence might be that all was good and that there was no death. These are all arguable. When the apostle Paul writes that death came by sin, he was addressing the question of why humans are subject to death. Death came to humans because they were cut off from access to the tree of life. However, Paul had suggested that death was absent from the rest of creation. There is death involved as cells regener- ate, as plants drop their seed for new to grow, as animals eat plants, when fish eat flies, and when birds eat worms.
There is no place to draw the line here to rule out predation. A lion eating a zebra is in principle no different from a fish eating a fly. We need not think that the situation described in Isaiah 11 is a replication of what it was like before the fall. There is therefore no biblical support for the absence of predation before the fall. The food chain is one of the significant ways that God ordered the world in which we live. When God declared the world “good” he was saying that it functions just right for us, not that it operates by perfect moral principles. Gravity is not moral, nor is the animal kingdom.
4. God Made People and God Made You (Genesis 1:26-30; 2:4-7, 18-24)
Lesson Focus
People are the most special part of God’s creation because they are made in his image.
* God made all of creation for people to use and enjoy.
* God put people in charge of the world.
* God intends people to represent him and serve his purposes.
* All people have been made in the image of God and must be treated with dignity.
* The first people God made were Adam and Eve.
Lesson Application
God made you special. You are important to him.
* Because we all are made in God’s image, we must respect one another.
* Since we are God’s representatives, we must treat the world as his, not ours.
* Because we are made in God’s image, we each have a part to play in God’s kingdom.
Biblical Context
The book of Genesis tells us how God created humans and then entered into relationship with them. In Genesis 1, God creates an environment perfectly suited for human habitation; during days one through three, God set up the major functions that we experience as we live on earth; during days four through six, he appointed roles and positions for those who inhabit the cosmos. God established all the operations of the world for the benefit of people. God’s blessing in these verses defines human roles and privileges. In Genesis 2 God set up relationships as the nature of humanity is discussed. Humans are related to the ground, and men and women are inherently related to one another.
Interpretational Issues in the Story
“Let us make . . . in our image” (Gen. 1:26). We might be tempted to read these plurals “us” through our modern Christian perspective and think of the Trinity. The Israelites had no revelation or knowledge of the Trinity, but these plurals meant something to them (possibly discussion in a heavenly assembly). Because there are other strong possibilities it would be best to avoid planting the Trinity interpretation in children’s minds. Focus on what it means to be in God’s image.
“Image” and “likeness” (Gen. 1:26). Make sure students understand that these words do not suggest physical similarity to God. God has no physical body, but we are his representatives in physical form. Many have suggested that being made in God’s image consists in our ability to think and to be aware of ourselves and of God and to do anything that animals cannot do. More likely, the abilities humans have are not how we are made in God’s image but rather the tools God has given to humanity so that we can serve in God’s image. We might best understand being made in God’s image as the role we have as God’s representatives and vice-regents. We are not worthless slaves to God, but we are accountable to him.
“Be fruitful and multiply” (Gen. 1:28). It is important to note that even though this is grammatically an imperative, it does not mean it is a command. Imperatives can serve various functions in Hebrew. Here it is identified as a blessing, and as such it is a privilege, not an obligation.
“Subdue . . . have dominion” (Gen. 1:28).This does not give people the right to abuse or exploit the world. Instead, God has charged us with bringing the world under our control (a role that is seen in early times in domestica- tion of plants and animals and more recently in development of science and technology). Like God, we should be just and wise rulers.
Plants given for food (Gen. 1:29). This cannot be used as a defense for vegetarianism, since in Genesis 9:3 God permits the eating of meat.
“Formed . . . of dust” (Gen. 2:7). This is a statement about all human- ity (Adam is not only the name of the first man; it is the Hebrew word for human). We are all made from dust and that is why we all return to dust (Gen. 3:19). Genesis 2:7 is not a comment about chemical composition but about the nature of humans.
Adam’s rib (Gen. 2:21). The word often translated “rib” is not used any- where else in the Bible to describe anatomy (but it is often used in architecture to describe things such as the two doors of an entryway). It can also refer to one of two sides (note how we speak of a “side of beef”). Adam notes that Eve is both his bone and flesh. God takes one side of Adam and builds it into a woman. This is not an issue of anatomy; it is an issue of the nature of the ultimate relationship between man and woman (as Gen. 2:24 indicates). All womankind is made from one side of all mankind.
Background Information
Image. The ancients believed that an image (including an idol) carried the essence of that which it represented. These cultures believed that the deity accomplished its work through the idol. Furthermore, kings set up images of themselves in places where they wanted to establish their authority. So, since we are in God’s image, he accomplishes his work through us, and we are representatives of his authority.
Human role. The ancients believed that people were created to be slaves to the gods and that they were responsible to provide for the needs of the gods (food, clothing, housing). The God of Genesis has no needs and created people to serve him, not as slaves but as vice-regents. They don’t take care of God’s needs; he takes care of theirs.
Mistakes to Avoid
When teaching this lesson, it might be tempting to focus on any number of contemporary issues, such as ethnic and gender diversity, tolerance, and ecological care. These are related to this text, so it would be appropriate to mention them, but they are not the main point and should not replace the main point. The foundation for our social and ecological responsibilities is found in who we are in relationship to God. It will be a challenge to commu- nicate the idea of human dignity to younger children. The term special is often misunderstood and overused, but something like that will have to suffice for the younger ages.
Genesis indicates that God made people special, but it emphasizes how people as a whole are special in comparison to all God’s other creations since only people are made in the image of God. The text does not talk about the individuality or uniqueness of each individual. Genesis does not affirm that individuals are unique and special that is American talk. The “wonderfully made” language of Psalm 139 applies to all humans and stresses what is common to humanity, not what is different from one person to the next. It is true that God made us, but the material nature of our bodies is not in view in Genesis. The dust is not a chemistry statement and “rib” is not an anatomy statement. If we want to keep our attention on what the text is doing, we can talk about how God set up functions and relationships. Any number of aspects about the wonders of the bodies God gave us could be legitimately brought in as part of this lesson. Our responsibility as teachers is to prioritize what the text prioritizes and use other aspects secondarily as illustrations.
5. The Garden of Eden and the Fall (Genesis 2:8-17; 3)
Lesson Focus
Adam and Eve disobeyed God and experienced the consequences.
* God gave people rules and responsibilities.
* God considers obedience very important.
* God has not given up on us.
* God continues to care about people even when he must punish them.
* Disobedience caused people to lose access to the presence of God.
Lesson Application
We should obey God.
* When we are serious about God, we will be serious about doing what he asks.
* We must not allow our own reasoning to persuade us to ignore what God has said.
* Our sinful nature is a result of Adam and Eve’s disobedience.
Biblical Context
The Genesis story is about God entering into relationship with the people he created. He began by creating us to be in relationship with himself. This account concerns how people broke away from that intended relationship and sets the stage for the rest of Scripture, which recounts how God reestablishes relationship with mankind.
Interpretational Issues in the Story
“Eden” (Gen. 2:8). Technically speaking, the garden is not Eden but is adjacent to Eden, where God’s presence is. Note that in 2:10 the water flowed from Eden through the garden.
“To work it and keep it” (Gen. 2:15). Word studies suggest that these activities are priestly tasks rather than landscaping or gardening tasks. The garden is sacred space because of its proximity to God’s presence, and people serve him there.
“Tree of the knowledge of good and evil” (Gen. 2:9). Word stud- ies suggest that this tree is associated with mature wisdom (see Gen. 3:6; 1 Kings 3:9). There is nothing wrong with wisdom, but it must be acquired in appropriate ways at appropriate times. The tree is not something arbitrarily chosen at random for a test of obedience the fruit actually gives wisdom comparable to God’s (Gen. 3:22).
“You shall surely die” (Gen. 2:17). This refers to physical death spiri- tual death was not a concept in the Old Testament. It does not suggest that death will be immediate; rather, the wording indicates that they will be doomed to die. This destiny is sealed when they are cast from the garden and prevented from eating from the tree of life.
“Serpent” (Gen. 3:1). Though there may be good reason eventually to connect the Serpent to Satan, the Old Testament never makes this connection, and those in the Old Testament era would not have understood the Serpent as such. It would be advisable, therefore, to leave that issue to the side and speak of the Serpent as the one who persuaded the people to disobey. It thus represented evil.
“Her husband who was with her” (Gen. 3:6). Lest we place all the blame on Eve, note that Adam was with Eve during the entire temptation. “God walking in the garden in the cool of the day” (Gen. 3:8). The trans- lation here is very difficult. Teachers should avoid making too much of the time of day and likewise avoid suggesting that this was a regular occurrence; the text does not suggest that.
“On your belly you shall go” (Gen. 3:14). While it is possible that the narrator is depicting the Serpent as originally having legs, this is not the only viable interpretation. Another is that the narrator is distinguishing between a serpent raised up to strike and one that slithers away.
“Bruise your head . . . bruise his heel” (Gen. 3:15). The two verbs trans- lated here as “bruise” are the same Hebrew word, but it suggests a broader concept of “strike.” The heel strike of a poisonous serpent is just as lethal as the head strike by a human. The verse does not clarify who will win. The point is that there will be ongoing conflict in which people will be tempted to do evil (and will often succumb) but will still be able to resist. Evil had not won, but neither was this a onetime occurrence.
Multiplied pains in childbearing (Gen. 3:16). The text speaks of conception in the first phrase and childbirth in the second. Since conception is not physically painful, the verse is probably referring to anxiety, not just pain. This interpretation is well within the range of the word used. In many ways, the anxiety connected with the whole process is more significant than the brief labor pains at the end. Anxiety results from all the uncertainties: Will conception be possible? Will mother and child both survive? Note that this is not called a curse. Instead of thinking of the anxiety as an additional pun- ishment, we should consider it to be the inevitable result of death, to which humans are now subject.
“Cursed is the ground” (Gen. 3:17). The word used for cursed here indicates that something is removed from God’s protection or provision. In the garden their food had been provided for them. Now the ground will not show the same favor of God’s special provision.
Made garments (Gen. 3:21). This shows God’s care for them. The text makes no suggestion that God used this act to teach them about sacrifice.
“Cherubim” (Gen. 3:24). The cherubim are not angels; they are com- posite creatures that guard God’s presence. These creatures likely look more like griffins or sphinxes than the chubby infants of medieval art. In this passage they are preventing access to the tree of life in their characteristic role of guarding that which is sacred.
Background Information
Garden. Gardens in the ancient world regularly adjoined the sacred space of temples, as well as royal palaces; they symbolized the fertility that flowed from the presence of God.
Serpent. Serpents were understood in the ancient world to be wise as well as threatening. Their wisdom concerned issues of life and death; at times they were also connected with sacred trees.
Mistakes to Avoid
Most of the mistakes in teaching this story come from traditional understandings of the story that are not particularly supported by the text. (We have alluded to many of these in the interpretive comments above.) If we are interested in focusing on the authority of the text in its context, we will avoid making the following suggestions:
Adam and Eve were responsible for gardening.
The tree was just a random test to see if Adam and Eve would obey.
God was referring to spiritual death as the punishment.
The Serpent was Satan.
God came and walked and talked with them every day.
Serpents had legs.
Genesis 3:15 is the first reference to God’s plan for a Savior.
God cursed women with labor pains.
God gave instructions for sacrifice when he made them skin garments.
These suggestions are not necessarily inaccurate, but they are at best arguable, and the text does not clearly support them. Our commitment is to teach the text.
6. Cain and Abel (Genesis 4:1-16)
Lesson Focus
Once sin entered the world, it quickly spread and worsened.
* God continued to relate to people even after he drove them from his presence.
* God received gifts from people and expected that they would relate to him in certain ways.
* God was willing to give Cain a second chance, but he was not willing to overlook Cain’s sin.
* God holds people accountable for their attitudes and their actions.
Lesson Application
With sin, one thing usually leads to another.
* When we allow sin to occupy our lives, it grows.
* We should respond when God gives us the opportunity to make things right.
* Often sin begins in our attitudes before it results in actions.
Biblical Context
The Genesis story is about God entering into relationship with the people he created in his image. He began by creating us to be in relationship with himself. This account concerns sin spreading from an initial act of disobedience (Adam and Eve) to an act of murder. The first eleven chapters of Genesis continue to trace the increase of sin alongside the continuing evidence of the blessing (e.g., in the genealogies people continue to “be fruitful and multiply” and begin the process of subduing and ruling [4:21-22]).
Interpretational Issues in the Story
Cain’s offering (Gen. 4:3). The text makes no suggestion that Cain’s offering was unacceptable because it was not a blood sacrifice. Even Abel’s offering does not refer to blood he offers the fat parts of the animal. The word used for their offerings occurs most often in Leviticus as a reference to grain offerings. The most likely reason Cain incurred God’s displeasure was that he did not bring the best of his produce. Cain’s problem is apparently in his attitude, as the conversation that follows indicates.
Cain’s mark (Gen. 4:15). We simply do not know what this is.
Background Information
Blood offerings. Blood was usually offered to deal with offense; such a sacrifice would involve the whole animal, not just the fat parts. Blood rites were not common in the ancient world and do not appear in the Bible until the period of the exodus and Sinai. The fat parts (suet) were inedible and were typically offered as a gift during a ritual meal before the meat was eaten.
Mistakes to Avoid
Hardly anything in this story is appropriate for young children. Acceptable and unacceptable sacrifice and the murder of a brother are not matters easily discussed with a young audience. One curriculum that we encountered many years ago used this story to teach that God made our bodies. While this truth is easily affirmed, it is not what this story is teaching. I suspect that since the objective of this particular curriculum was to work through Genesis, the writers did not want to skip the story, so they told it (without much detail) and then shifted the focus to something entirely different. That approach is not recommended, because it uses poor principles of application for the biblical text.
Likewise, we would be mistaken to use the story as if it were teaching the importance of blood sacrifice. Abel’s offering did not include blood, nor was Cain’s sacrifice rejected for the absence of blood. Most importantly, the sacrifices they offered are not designated as those dealing with offense, the normal situation in which blood would have a role.
Finally, this is not a story instructing us on appropriate (in this case, inappropriate) family relationships. Obviously conflict and violence are to be avoided, but the narrative is provided to show the advance of sin.
7. Noah (Genesis 6:9-9:17)
Lesson Focus
God destroyed the people on earth because they were evil, but he saved Noah and his family because Noah was righteous.
* God’s judgment was just because of the widespread influence of sin.
* God noticed, valued, and rewarded Noah’s righteousness.
* God’s grace is evident even in his acts of judgment.
* God maintains order in the world, and God can also undo the order that he has established.
* God recognizes the inherent sinfulness of people.
Lesson Application
We should obey God.
* How we act is important to God, and he notices.
* Our sin makes God sad.
Biblical Context
Genesis tells the story of God’s entering into relationship with the people he created in his image. He began by creating us to be in relationship with him. Genesis 1-11 traces the increase of sin alongside the continuing evidence of blessing. This account concerns the spread of sin and the resulting violence evident in all humanity.
Interpretational Issues in the Story
“Noah walked with God” (Gen. 6:9). Not many in the Old Testament are described in this way, so it is a notable commendation. Nevertheless, it is difficult to give it further clarification. He is also described as being righteous and blameless. These are descriptions that compare him to others who lived at that time; they do not suggest that he is perfect in God’s eyes or without sin.
The extent of the flood (Gen. 7:19–20). The universal language clearly indicates that this is an account of general, widespread destruction. There is no need to get into a detailed debate about the extent of the flood.
“God remembered Noah” (Gen. 8:1). When Hebrew uses this verb, “remembered,” in connection with God, it reflects his action on the person’s behalf; Noah had not slipped God’s mind.
“The mountains of Ararat” (Gen. 8:4). The text does not refer to a single mountain but to a mountain range.
Background Information
Flood stories from the ancient world. We know of flood stories from the ancient Near East that predate the earliest estimates for the writing of Genesis. These stories the tale of Ziusudra, the Atrahasis Epic, and the Epic of Gilgamesh share many similarities with the biblical account but also differ on numerous points, large and small. These show a widespread tradition of a massive flood but do not suggest that the biblical authors simply picked up and revised the mythologies from their world.
Chronology. When we add up the numbers in the biblical account of the flood, we can conclude that Noah was in the ark for about one year. We do not know when the flood took place. On the science end, there is no archaeological evidence for the flood, and geological evidence is controversial. From the Bible side, we cannot simply add up genealogies, because genealogies are known to have gaps (note the genealogy of Jesus in Matthew). Archaeological data go back to about 9000 bc with no break that could be attributed to a wide-scale flood. There is no reason for this discussion to be part of the lesson for kids.
Mistakes to Avoid
The flood account too often is used to let the students have fun with animals; we should resist this tendency. Very young children may not be ready for exposure to the wide-scale death and destruction inherent to the flood story. If this is the case, the best strategy is to omit the story until they are older, because if we tell the story without the judgment aspect, we will be unfaithful to the biblical account. Another potential distortion occurs if we do not balance judgment and grace. The story features both, and to be faithful to the story, both must be acknowledged. Often in the telling of the story of the flood we bring in details that are traditional but have no foundation in the text. Such traditions include:
People ridiculed Noah for building the ark.
Noah traveled around collecting animals and preaching to people.
Noah could have brought others onto the ark or would have tried to do so.
There had been no rain prior to the flood (the lack of rain is mentioned in Gen. 2:5–6, but there is no reason to extend that from the time of Gen. 2:5–6 all the way to the time of the flood).
It took 120 years to build the ark (one interpretation of Gen. 6:3; but even if that does speak of the time until the flood that does not mean that Noah began building the ark at that time).
None of these ideas should be part of the lesson or perpetuated, since they are not in the biblical text.
8. Tower of Babel (Genesis 11:1-9)
Lesson Focus
God was displeased when the people tried to regain his presence in their own way by constructing a tower that would allow him to come down and be worshiped in the adjoining temple. In the ancient world this worship would have entailed the people’s meeting the needs of deity (food, clothing, and housing) with the expectation that the deity would then favor and bless them.
* God does not desire people to anticipate his needs and try to meet them, for he has no needs.
* God will carry out his plan for his presence to be established in his way and in his time.
* God is dishonored when people elevate themselves at his expense.
Lesson Application
We should not think that God is like us.
* We cannot make God what we want him to be.
* We cannot manipulate God in order to fulfill our wishes.
* We cannot dictate the terms of relationship with God.
* We do not meet needs that God has he has no needs.
Biblical Context
Genesis tells the story of God’s entering into relationship with the people he created in his image. He began by creating us to be in relationship with him. Genesis 1-11 traces the increase of sin alongside the continuing evidence of blessing. This account concerns the last in a series of escalating sins. The violence of society brought the flood; here a new problem has arisen as people develop incorrect conceptions of God. At the plain of Shinar, we see the first instance of people thinking about God in human terms and trying to reestablish his presence (lost at the fall) by their own initiative.
Interpretational Issues in the Story
Men moved eastward (Gen. 11:2). This does not necessarily indicate a migration of the whole world population; it may only involve some from the line of Shem, since the other lines were dealt with in Genesis 10, and the latter part of Genesis 11 will focus on Shem’s line. It is common in Genesis for the author to extend the lines of those that he was not as interested in before going back and telling the story of those he was interested in (so Cain’s line was extended, then the author backtracked to Seth; Ishmael’s was extended, then the author backtracked to Isaac; Esau’s was extended, then the author backtracked to Jacob).
Plain of Shinar (Gen.11:2).The story took place in southern Mesopotamia, known as Sumer.
“Tower with its top in the heavens” (Gen. 11:4). This refers to the building of a ziggurat (see below in Background Information), not the building of a tower so high that it could reach God. Such towers were a major feature of the temple complex and were made for God to come down and establish his presence in the adjoining temple. They were not for people to use to go up to God.
“Make a name” (Gen. 11:4). While people may well seek through arrogance and pride to make a name for themselves, those need not be the only motivations. The ancients considered it very important to do something that would allow them to be remembered in future generations. Doing so could be as simple and innocent as giving birth to the next generation. Therefore, it was not necessarily pride that led these people to want to make a name for themselves. So rather than noting a contrast between the people’s trying to make a name for themselves and God’s making a name for them, it is more to the point to think of them as desiring to make a name for themselves instead of making a name for God. This tower was connected to a temple, as such towers always were, and temples were designed to honor a deity. In the ancient world, the temple was also a place where people could meet the needs of deity so that deity would reciprocate and meet their needs. This text says that their motivation was not to honor God but to bring prosperity and honor to themselves. We could explore our own motivations when we build beautiful churches is it to honor God or ourselves?
“Lest we be dispersed” (Gen. 11:4). Families never want to be separated, so it is no surprise that the people did not want to disperse. The building project relates to developments in urbanization that would allow a larger population to exist in one location. If they were successful in building this sacred space and God came down to establish his presence and bring blessing to the people, they would enjoy the prosperity God’s presence brings and not have to scatter to find sufficient food. It is no sin to want to avoid scattering the problem was in their chosen remedy.
Nothing impossible (Gen. 11:6). This indicates only that their actions have crossed a threshold so that they had no inhibitions to prevent them from developing further degrading ideas about the nature of God.
“Confuse their language” (Gen. 11:7). Confusing the language brought an end to the cooperative effort that had led to this building project. This remedial action did not eliminate the problem (which continued in the Mesopotamian religious system), but it registered God’s displeasure and paved the way for his decision to work through one nation and one language group a plan brought out in the next chapter, as God makes a covenant with Abraham.
Background Information
Early cities. In these ancient times the city was not a place where the population lived but a secured area that contained public buildings, mostly the temple complex. The most prominent building in the city/temple complexes of southern Mesopotamia was the ziggurat. Unlike pyramids, these had no inside; they were built to support the outside stairway, which was meant to provide a way for deity to come down, enter the adjacent temple, and receive worship. This worship involved the assumption that gods had needs that people could meet. These towers were considered links between heaven and earth, built for the convenience of deity. They were not for people to go up but for God to come down.
Mistakes to Avoid
There was no disobedience here. We cannot consider the builders as having disobeyed God’s mandate to be fruitful and fill the earth because scattering is not the same as filling. Scattering is geographical expansion; filling is numerical growth. The blessing in Genesis 1:28 allowed people the privilege and ability to fill the earth; it was not a command or an obligation, so it could not be disobeyed. In the blessing, people fill the earth by being fruitful and multiplying; the people were having no trouble doing that.
The teacher should be careful not to turn this into a lesson on human pride. We may not rule out the element of pride, but it is not the emphasis of the story. Like everyone throughout the history of the world, the builders were anxious to make a name for themselves; this goal was achieved in appropriate or inappropriate ways. The concern in the text is that the people were more interested in their glory than in God’s and more interested in establishing his presence for their own benefit than because he is worthy. Finally, the teacher should resist presenting this incident as the origin of all languages; it could be, but it could also be just a reference to the diversification of languages in Shem’s line.
Lesson Focus
God is the creator; all things were made by him.
* God made our world to function by time.
* Light and the heavenly bodies regulate time.
* God has brought order to our world.
Lesson Application
We know that we have a great and powerful God by the world that he made.
* God is the master and creator of our time.
* The sun, moon, and stars do his bidding, so we believe that God is in control of our world.
Biblical Context
The book of Genesis tells us how God prepared a place for the people he created and how he has entered into relationship with them. Genesis 1 reveals that God ordered the world so that it would be just right for people and also determined to live among them. God began to order the world for people by creating time. Verse 1 is most likely an introduction to the story, and verse 2 indicates that the story begins when there was no order; however, the presence of God’s Spirit also indicates the potential for development.
Interpretational Issues in the Story
Light and time (Gen. 1:3–5). In Genesis 1:5 God calls the light “Day” and the darkness “Night.” Thus, we learn that day and night are the creative focus, since they are named. God has spoken a period of light into what had previously been darkness (v. 2) and named the period of light “day.” This rotation of periods of light and darkness (day and night) constitutes time. We see then that nothing material is created on day one. It is a function time which shows God bringing order to his world. This is why it is important to see that in verse 2 the account begins without order (not without matter). Though material is inevitably involved, the focus of the narrative is function, not material.
“Good” (Gen. 1:4, 18). The word good can have many connotations. Here it refers not to moral goodness but to functionality it worked just right. We know this because that which is not good (Gen. 2:18) is simply not yet fully functional, rather than morally corrupt.
Evening then morning (Gen. 1:19). This reverses the way we would say it, but only because the account starts with darkness (v. 2); God then introduces the period of light to set up regular transitions. The first transition from the period of light to the period of darkness is evening.
Sun and moon created after light (Gen. 1:3–5, 14–18). Many have noted the apparent problem of light being created on the first day and the bearers of light on the fourth day. Even young students might ask this question. In our view, days one through three involve the establishment of the major func- tions by which the world operates (time, living space, weather, and vegetation/ food). In contrast days four through six install functionaries. Functions are prioritized over functionaries in the order rather than following a material chronological order.
Background Information
Ancient audience. Genesis was written in the ancient world to an ancient audience, even though it contains truth for all. Nevertheless, it talks about the world in the terms that were important then. The point is that this is not a scientific account.
Separation. Since separation was an important creative activity throughout the creation literature of the ancient world, it is no surprise to find it so often in Genesis 1. To separate things from one another is the first important step in giving them individual roles.
Signs and seasons. The heavenly bodies provided signs for the agricultural calendar and for orientation in travel. Most parts of the world do not have four seasons. The seasons referred to in the biblical text are agricultural sea- sons (plowing, planting, harvesting) and the seasons of the religious calendar.
Mistakes to Avoid
Do not try to turn this into a science lesson, for such an emphasis misses the point entirely. Science today explores the natural world. Biblical faith affirms that everything we call “natural” is the handiwork of God, but that does not mean that we need to convey the handiwork of God as expressed in the Bible in natural terms (e.g., “Here is where God did the Big Bang”). Speak of the Bible’s message in the Bible’s terms: God set up and designed our world to work the way that it does. He did this for the people he would create. He set up time and put us in time. He controls time.
God’s act of speaking is important because it shows his control. But the fact that “God spoke and it happened” leaves a lot unspecified: what God speaks could come about instantaneously or gradually; what God speaks could come about in startling, unexplainable ways or in ways that can be tracked and understood step-by-step. All of it is the work of God. Teachers should avoid trying to resolve the question with the opinion that the response was instantaneous. The length of the day is, of course, disputed, but there will generally be no need to get into this issue for elementary-school-aged children. Our commitment should be to focus on what the text is focused on rather than mixing in our opinions on controversial issues. The message of Genesis 1 is that God is the one who made our world work.
2. God Created the World around Us (Genesis 1:6-13)
Lesson Focus
God is the creator. All things were made by him. No one but God could create the world.
* God made our world to function with weather.
* God provided places for us to live (dry land).
* God created ways for food to grow.
* God has brought order to our world so that we can live in it.
Lesson Application
We know that we have a great and powerful God by observing the world that he made.
* We believe that God has set up the weather under his control.
* We believe that God provides food for us by the way the earth works.
Biblical Context
The Genesis story is about God entering into relationship with people whom he created to be in relationship with himself. Genesis 1 shows how God created an environment perfectly suited for human habitation. The first three days are about the major functions that characterize the world around us: time, weather, and food. God designed the world with all that humans need to survive and thrive.
Interpretational Issues in the Story
Expanse (Gen. 1:6). Understanding this word presents one of the most difficult issues in the chapter. The King James translation, “firmament,” fol- lowed the Latin interpretation of earlier times, conveying the idea that the sky was solid and held back waters. This interpretation was widely believed until just a few centuries ago. We know differently now, but that does not change the language of the text, which reflects an ancient worldview derived from appearances. But there is no need to get into this issue or fret about it. In the story-telling it is sufficient to talk about the sky. The point is that God set up weather mechanisms, regardless of how they are described. The “waters above” simply describe the source of precipitation (the sky) in nonscientific terms. Remember that the Bible tells about creation in relationship to how people thought about their world in ancient times. The “waters above” are not the clouds, mist, and fog, and the “firmament” is not invisible. In the ancient world they believed that the rain was held back by a solid sky.
Separated and gathered (Gen. 1:6, 9). Separating and gathering were acts of creation in the ancient world, because in this way distinct identities were set up. The focus is on order and function.
“According to its kind” (Gen. 1:11). This comment is not intended to give botanical taxonomy but to indicate that God set up a world where every- thing reproduces itself rather than something random growing. A plant grows and drops seed, and the same thing grows again. In this way farming can take place and food can be grown.
Background Information
Waters that were above. In the ancient world everyone believed that since water came down (in the various forms of precipitation) there must be water up above the sky. If water is up there and doesn’t come down all the time, something must hold it up. As a result, everyone in the ancient world believed that the sky was solid and held back heavenly waters.
Mistakes to Avoid
Do not try to turn this into a science lesson, for such an emphasis misses the point entirely. Science today explores the natural world. Biblical faith affirms that everything we call “natural” is the handiwork of God, but that does not mean that we need to convey the handiwork of God as expressed in the Bible in natural terms (e.g., “Here is where God did the Big Bang”). Speak of the Bible’s message in the Bible’s terms: God set up and designed our world to work the way that it does. He did this for the people he would create. He set up time and put us in time. He controls time.
God’s act of speaking is important because it shows his control. But the fact that “God spoke and it happened” leaves a lot unspecified: what God speaks could come about instantaneously or gradually; what God speaks could come about in startling, unexplainable ways or in ways that can be tracked and understood step-by-step. All of it is the work of God. Teachers should avoid trying to resolve the question with the opinion that the response was instantaneous. The length of the day is, of course, disputed, but there will generally be no need to get into this issue for elementary-school-aged children. Our commitment should be to focus on what the text is focused on rather than mixing in our opinions on controversial issues. The message of Genesis 1 is that God is the one who made our world work.
3. God Made Animals (Genesis 1:20-25)
Lesson Focus
God created each animal according to his special design and purpose.
* Animals are part of God’s plan for the world.
* God gave the animals the ability to multiply and fill the world.
* Each animal reproduces the same kind of animal.
* God made animals of all sorts to serve different purposes.
Lesson Application
We believe that God is very wise from the special way he made each animal.
* We believe God’s wisdom is expressed in the diversity of creatures.
* We believe God’s wisdom is expressed as we observe how each anima is designed for its environment.
Biblical Context
The book of Genesis tells us how God prepared a place for the people he created and how he entered into relationship with them. Genesis 1 shows how God created an environment perfectly suited for human habitation. The first three days relate how God set up the major functions that we experience as we live on earth (what we would describe as time, the water cycle, and the plant cycle). Days four through six explain the roles and positions of those who inhabit the cosmos. The text does not indicate why God created animals to fill our world but affirms that he did, whatever his purposes.
Interpretational Issues in the Story
“Let the waters swarm . . . let birds fly” (Gen. 1:20). Here the language focuses on the realm God is filling but does not express the mechanisms God uses.
Great sea creatures (Gen. 1:21). In the ancient world people believed in creatures that represented a threat to the ordered cosmos. The book of Job describes such creatures and speaks of God’s control over them (Job 40–41); Psalms occasionally speaks of God’s victory over them (Ps. 74:13–14). Here in Genesis there is no conflict between God and these creatures they are just another of God’s works.
“According to their kinds” (Gen. 1:21, 24). This comment is not intended to give zoological taxonomy but to indicate that God set up a world where creatures would be able to reproduce to populate their space.
Background Information
Domesticated animals were essential for the life and survival of ancient peoples. The birth of sheep and goats enlarged the herd and provided for another season of supply (milk, meat, and clothing). Sometimes they viewed wild animals as threats associated with chaos; at other times they saw them as simply mysterious. In all cases, the animal kingdom reflected God’s provi- sion and wisdom.
Mistakes to Avoid
When discussing the animals, some might be inclined to suggest that prior to the fall there were no predators. Such a conclusion might be supported by the idea that all was peaceful and harmonious, with lion and lamb living side by side (from passages such as Isa. 11:6–8). Further evidence might be that all was good and that there was no death. These are all arguable. When the apostle Paul writes that death came by sin, he was addressing the question of why humans are subject to death. Death came to humans because they were cut off from access to the tree of life. However, Paul had suggested that death was absent from the rest of creation. There is death involved as cells regener- ate, as plants drop their seed for new to grow, as animals eat plants, when fish eat flies, and when birds eat worms.
There is no place to draw the line here to rule out predation. A lion eating a zebra is in principle no different from a fish eating a fly. We need not think that the situation described in Isaiah 11 is a replication of what it was like before the fall. There is therefore no biblical support for the absence of predation before the fall. The food chain is one of the significant ways that God ordered the world in which we live. When God declared the world “good” he was saying that it functions just right for us, not that it operates by perfect moral principles. Gravity is not moral, nor is the animal kingdom.
4. God Made People and God Made You (Genesis 1:26-30; 2:4-7, 18-24)
Lesson Focus
People are the most special part of God’s creation because they are made in his image.
* God made all of creation for people to use and enjoy.
* God put people in charge of the world.
* God intends people to represent him and serve his purposes.
* All people have been made in the image of God and must be treated with dignity.
* The first people God made were Adam and Eve.
Lesson Application
God made you special. You are important to him.
* Because we all are made in God’s image, we must respect one another.
* Since we are God’s representatives, we must treat the world as his, not ours.
* Because we are made in God’s image, we each have a part to play in God’s kingdom.
Biblical Context
The book of Genesis tells us how God created humans and then entered into relationship with them. In Genesis 1, God creates an environment perfectly suited for human habitation; during days one through three, God set up the major functions that we experience as we live on earth; during days four through six, he appointed roles and positions for those who inhabit the cosmos. God established all the operations of the world for the benefit of people. God’s blessing in these verses defines human roles and privileges. In Genesis 2 God set up relationships as the nature of humanity is discussed. Humans are related to the ground, and men and women are inherently related to one another.
Interpretational Issues in the Story
“Let us make . . . in our image” (Gen. 1:26). We might be tempted to read these plurals “us” through our modern Christian perspective and think of the Trinity. The Israelites had no revelation or knowledge of the Trinity, but these plurals meant something to them (possibly discussion in a heavenly assembly). Because there are other strong possibilities it would be best to avoid planting the Trinity interpretation in children’s minds. Focus on what it means to be in God’s image.
“Image” and “likeness” (Gen. 1:26). Make sure students understand that these words do not suggest physical similarity to God. God has no physical body, but we are his representatives in physical form. Many have suggested that being made in God’s image consists in our ability to think and to be aware of ourselves and of God and to do anything that animals cannot do. More likely, the abilities humans have are not how we are made in God’s image but rather the tools God has given to humanity so that we can serve in God’s image. We might best understand being made in God’s image as the role we have as God’s representatives and vice-regents. We are not worthless slaves to God, but we are accountable to him.
“Be fruitful and multiply” (Gen. 1:28). It is important to note that even though this is grammatically an imperative, it does not mean it is a command. Imperatives can serve various functions in Hebrew. Here it is identified as a blessing, and as such it is a privilege, not an obligation.
“Subdue . . . have dominion” (Gen. 1:28).This does not give people the right to abuse or exploit the world. Instead, God has charged us with bringing the world under our control (a role that is seen in early times in domestica- tion of plants and animals and more recently in development of science and technology). Like God, we should be just and wise rulers.
Plants given for food (Gen. 1:29). This cannot be used as a defense for vegetarianism, since in Genesis 9:3 God permits the eating of meat.
“Formed . . . of dust” (Gen. 2:7). This is a statement about all human- ity (Adam is not only the name of the first man; it is the Hebrew word for human). We are all made from dust and that is why we all return to dust (Gen. 3:19). Genesis 2:7 is not a comment about chemical composition but about the nature of humans.
Adam’s rib (Gen. 2:21). The word often translated “rib” is not used any- where else in the Bible to describe anatomy (but it is often used in architecture to describe things such as the two doors of an entryway). It can also refer to one of two sides (note how we speak of a “side of beef”). Adam notes that Eve is both his bone and flesh. God takes one side of Adam and builds it into a woman. This is not an issue of anatomy; it is an issue of the nature of the ultimate relationship between man and woman (as Gen. 2:24 indicates). All womankind is made from one side of all mankind.
Background Information
Image. The ancients believed that an image (including an idol) carried the essence of that which it represented. These cultures believed that the deity accomplished its work through the idol. Furthermore, kings set up images of themselves in places where they wanted to establish their authority. So, since we are in God’s image, he accomplishes his work through us, and we are representatives of his authority.
Human role. The ancients believed that people were created to be slaves to the gods and that they were responsible to provide for the needs of the gods (food, clothing, housing). The God of Genesis has no needs and created people to serve him, not as slaves but as vice-regents. They don’t take care of God’s needs; he takes care of theirs.
Mistakes to Avoid
When teaching this lesson, it might be tempting to focus on any number of contemporary issues, such as ethnic and gender diversity, tolerance, and ecological care. These are related to this text, so it would be appropriate to mention them, but they are not the main point and should not replace the main point. The foundation for our social and ecological responsibilities is found in who we are in relationship to God. It will be a challenge to commu- nicate the idea of human dignity to younger children. The term special is often misunderstood and overused, but something like that will have to suffice for the younger ages.
Genesis indicates that God made people special, but it emphasizes how people as a whole are special in comparison to all God’s other creations since only people are made in the image of God. The text does not talk about the individuality or uniqueness of each individual. Genesis does not affirm that individuals are unique and special that is American talk. The “wonderfully made” language of Psalm 139 applies to all humans and stresses what is common to humanity, not what is different from one person to the next. It is true that God made us, but the material nature of our bodies is not in view in Genesis. The dust is not a chemistry statement and “rib” is not an anatomy statement. If we want to keep our attention on what the text is doing, we can talk about how God set up functions and relationships. Any number of aspects about the wonders of the bodies God gave us could be legitimately brought in as part of this lesson. Our responsibility as teachers is to prioritize what the text prioritizes and use other aspects secondarily as illustrations.
5. The Garden of Eden and the Fall (Genesis 2:8-17; 3)
Lesson Focus
Adam and Eve disobeyed God and experienced the consequences.
* God gave people rules and responsibilities.
* God considers obedience very important.
* God has not given up on us.
* God continues to care about people even when he must punish them.
* Disobedience caused people to lose access to the presence of God.
Lesson Application
We should obey God.
* When we are serious about God, we will be serious about doing what he asks.
* We must not allow our own reasoning to persuade us to ignore what God has said.
* Our sinful nature is a result of Adam and Eve’s disobedience.
Biblical Context
The Genesis story is about God entering into relationship with the people he created. He began by creating us to be in relationship with himself. This account concerns how people broke away from that intended relationship and sets the stage for the rest of Scripture, which recounts how God reestablishes relationship with mankind.
Interpretational Issues in the Story
“Eden” (Gen. 2:8). Technically speaking, the garden is not Eden but is adjacent to Eden, where God’s presence is. Note that in 2:10 the water flowed from Eden through the garden.
“To work it and keep it” (Gen. 2:15). Word studies suggest that these activities are priestly tasks rather than landscaping or gardening tasks. The garden is sacred space because of its proximity to God’s presence, and people serve him there.
“Tree of the knowledge of good and evil” (Gen. 2:9). Word stud- ies suggest that this tree is associated with mature wisdom (see Gen. 3:6; 1 Kings 3:9). There is nothing wrong with wisdom, but it must be acquired in appropriate ways at appropriate times. The tree is not something arbitrarily chosen at random for a test of obedience the fruit actually gives wisdom comparable to God’s (Gen. 3:22).
“You shall surely die” (Gen. 2:17). This refers to physical death spiri- tual death was not a concept in the Old Testament. It does not suggest that death will be immediate; rather, the wording indicates that they will be doomed to die. This destiny is sealed when they are cast from the garden and prevented from eating from the tree of life.
“Serpent” (Gen. 3:1). Though there may be good reason eventually to connect the Serpent to Satan, the Old Testament never makes this connection, and those in the Old Testament era would not have understood the Serpent as such. It would be advisable, therefore, to leave that issue to the side and speak of the Serpent as the one who persuaded the people to disobey. It thus represented evil.
“Her husband who was with her” (Gen. 3:6). Lest we place all the blame on Eve, note that Adam was with Eve during the entire temptation. “God walking in the garden in the cool of the day” (Gen. 3:8). The trans- lation here is very difficult. Teachers should avoid making too much of the time of day and likewise avoid suggesting that this was a regular occurrence; the text does not suggest that.
“On your belly you shall go” (Gen. 3:14). While it is possible that the narrator is depicting the Serpent as originally having legs, this is not the only viable interpretation. Another is that the narrator is distinguishing between a serpent raised up to strike and one that slithers away.
“Bruise your head . . . bruise his heel” (Gen. 3:15). The two verbs trans- lated here as “bruise” are the same Hebrew word, but it suggests a broader concept of “strike.” The heel strike of a poisonous serpent is just as lethal as the head strike by a human. The verse does not clarify who will win. The point is that there will be ongoing conflict in which people will be tempted to do evil (and will often succumb) but will still be able to resist. Evil had not won, but neither was this a onetime occurrence.
Multiplied pains in childbearing (Gen. 3:16). The text speaks of conception in the first phrase and childbirth in the second. Since conception is not physically painful, the verse is probably referring to anxiety, not just pain. This interpretation is well within the range of the word used. In many ways, the anxiety connected with the whole process is more significant than the brief labor pains at the end. Anxiety results from all the uncertainties: Will conception be possible? Will mother and child both survive? Note that this is not called a curse. Instead of thinking of the anxiety as an additional pun- ishment, we should consider it to be the inevitable result of death, to which humans are now subject.
“Cursed is the ground” (Gen. 3:17). The word used for cursed here indicates that something is removed from God’s protection or provision. In the garden their food had been provided for them. Now the ground will not show the same favor of God’s special provision.
Made garments (Gen. 3:21). This shows God’s care for them. The text makes no suggestion that God used this act to teach them about sacrifice.
“Cherubim” (Gen. 3:24). The cherubim are not angels; they are com- posite creatures that guard God’s presence. These creatures likely look more like griffins or sphinxes than the chubby infants of medieval art. In this passage they are preventing access to the tree of life in their characteristic role of guarding that which is sacred.
Background Information
Garden. Gardens in the ancient world regularly adjoined the sacred space of temples, as well as royal palaces; they symbolized the fertility that flowed from the presence of God.
Serpent. Serpents were understood in the ancient world to be wise as well as threatening. Their wisdom concerned issues of life and death; at times they were also connected with sacred trees.
Mistakes to Avoid
Most of the mistakes in teaching this story come from traditional understandings of the story that are not particularly supported by the text. (We have alluded to many of these in the interpretive comments above.) If we are interested in focusing on the authority of the text in its context, we will avoid making the following suggestions:
Adam and Eve were responsible for gardening.
The tree was just a random test to see if Adam and Eve would obey.
God was referring to spiritual death as the punishment.
The Serpent was Satan.
God came and walked and talked with them every day.
Serpents had legs.
Genesis 3:15 is the first reference to God’s plan for a Savior.
God cursed women with labor pains.
God gave instructions for sacrifice when he made them skin garments.
These suggestions are not necessarily inaccurate, but they are at best arguable, and the text does not clearly support them. Our commitment is to teach the text.
6. Cain and Abel (Genesis 4:1-16)
Lesson Focus
Once sin entered the world, it quickly spread and worsened.
* God continued to relate to people even after he drove them from his presence.
* God received gifts from people and expected that they would relate to him in certain ways.
* God was willing to give Cain a second chance, but he was not willing to overlook Cain’s sin.
* God holds people accountable for their attitudes and their actions.
Lesson Application
With sin, one thing usually leads to another.
* When we allow sin to occupy our lives, it grows.
* We should respond when God gives us the opportunity to make things right.
* Often sin begins in our attitudes before it results in actions.
Biblical Context
The Genesis story is about God entering into relationship with the people he created in his image. He began by creating us to be in relationship with himself. This account concerns sin spreading from an initial act of disobedience (Adam and Eve) to an act of murder. The first eleven chapters of Genesis continue to trace the increase of sin alongside the continuing evidence of the blessing (e.g., in the genealogies people continue to “be fruitful and multiply” and begin the process of subduing and ruling [4:21-22]).
Interpretational Issues in the Story
Cain’s offering (Gen. 4:3). The text makes no suggestion that Cain’s offering was unacceptable because it was not a blood sacrifice. Even Abel’s offering does not refer to blood he offers the fat parts of the animal. The word used for their offerings occurs most often in Leviticus as a reference to grain offerings. The most likely reason Cain incurred God’s displeasure was that he did not bring the best of his produce. Cain’s problem is apparently in his attitude, as the conversation that follows indicates.
Cain’s mark (Gen. 4:15). We simply do not know what this is.
Background Information
Blood offerings. Blood was usually offered to deal with offense; such a sacrifice would involve the whole animal, not just the fat parts. Blood rites were not common in the ancient world and do not appear in the Bible until the period of the exodus and Sinai. The fat parts (suet) were inedible and were typically offered as a gift during a ritual meal before the meat was eaten.
Mistakes to Avoid
Hardly anything in this story is appropriate for young children. Acceptable and unacceptable sacrifice and the murder of a brother are not matters easily discussed with a young audience. One curriculum that we encountered many years ago used this story to teach that God made our bodies. While this truth is easily affirmed, it is not what this story is teaching. I suspect that since the objective of this particular curriculum was to work through Genesis, the writers did not want to skip the story, so they told it (without much detail) and then shifted the focus to something entirely different. That approach is not recommended, because it uses poor principles of application for the biblical text.
Likewise, we would be mistaken to use the story as if it were teaching the importance of blood sacrifice. Abel’s offering did not include blood, nor was Cain’s sacrifice rejected for the absence of blood. Most importantly, the sacrifices they offered are not designated as those dealing with offense, the normal situation in which blood would have a role.
Finally, this is not a story instructing us on appropriate (in this case, inappropriate) family relationships. Obviously conflict and violence are to be avoided, but the narrative is provided to show the advance of sin.
7. Noah (Genesis 6:9-9:17)
Lesson Focus
God destroyed the people on earth because they were evil, but he saved Noah and his family because Noah was righteous.
* God’s judgment was just because of the widespread influence of sin.
* God noticed, valued, and rewarded Noah’s righteousness.
* God’s grace is evident even in his acts of judgment.
* God maintains order in the world, and God can also undo the order that he has established.
* God recognizes the inherent sinfulness of people.
Lesson Application
We should obey God.
* How we act is important to God, and he notices.
* Our sin makes God sad.
Biblical Context
Genesis tells the story of God’s entering into relationship with the people he created in his image. He began by creating us to be in relationship with him. Genesis 1-11 traces the increase of sin alongside the continuing evidence of blessing. This account concerns the spread of sin and the resulting violence evident in all humanity.
Interpretational Issues in the Story
“Noah walked with God” (Gen. 6:9). Not many in the Old Testament are described in this way, so it is a notable commendation. Nevertheless, it is difficult to give it further clarification. He is also described as being righteous and blameless. These are descriptions that compare him to others who lived at that time; they do not suggest that he is perfect in God’s eyes or without sin.
The extent of the flood (Gen. 7:19–20). The universal language clearly indicates that this is an account of general, widespread destruction. There is no need to get into a detailed debate about the extent of the flood.
“God remembered Noah” (Gen. 8:1). When Hebrew uses this verb, “remembered,” in connection with God, it reflects his action on the person’s behalf; Noah had not slipped God’s mind.
“The mountains of Ararat” (Gen. 8:4). The text does not refer to a single mountain but to a mountain range.
Background Information
Flood stories from the ancient world. We know of flood stories from the ancient Near East that predate the earliest estimates for the writing of Genesis. These stories the tale of Ziusudra, the Atrahasis Epic, and the Epic of Gilgamesh share many similarities with the biblical account but also differ on numerous points, large and small. These show a widespread tradition of a massive flood but do not suggest that the biblical authors simply picked up and revised the mythologies from their world.
Chronology. When we add up the numbers in the biblical account of the flood, we can conclude that Noah was in the ark for about one year. We do not know when the flood took place. On the science end, there is no archaeological evidence for the flood, and geological evidence is controversial. From the Bible side, we cannot simply add up genealogies, because genealogies are known to have gaps (note the genealogy of Jesus in Matthew). Archaeological data go back to about 9000 bc with no break that could be attributed to a wide-scale flood. There is no reason for this discussion to be part of the lesson for kids.
Mistakes to Avoid
The flood account too often is used to let the students have fun with animals; we should resist this tendency. Very young children may not be ready for exposure to the wide-scale death and destruction inherent to the flood story. If this is the case, the best strategy is to omit the story until they are older, because if we tell the story without the judgment aspect, we will be unfaithful to the biblical account. Another potential distortion occurs if we do not balance judgment and grace. The story features both, and to be faithful to the story, both must be acknowledged. Often in the telling of the story of the flood we bring in details that are traditional but have no foundation in the text. Such traditions include:
People ridiculed Noah for building the ark.
Noah traveled around collecting animals and preaching to people.
Noah could have brought others onto the ark or would have tried to do so.
There had been no rain prior to the flood (the lack of rain is mentioned in Gen. 2:5–6, but there is no reason to extend that from the time of Gen. 2:5–6 all the way to the time of the flood).
It took 120 years to build the ark (one interpretation of Gen. 6:3; but even if that does speak of the time until the flood that does not mean that Noah began building the ark at that time).
None of these ideas should be part of the lesson or perpetuated, since they are not in the biblical text.
8. Tower of Babel (Genesis 11:1-9)
Lesson Focus
God was displeased when the people tried to regain his presence in their own way by constructing a tower that would allow him to come down and be worshiped in the adjoining temple. In the ancient world this worship would have entailed the people’s meeting the needs of deity (food, clothing, and housing) with the expectation that the deity would then favor and bless them.
* God does not desire people to anticipate his needs and try to meet them, for he has no needs.
* God will carry out his plan for his presence to be established in his way and in his time.
* God is dishonored when people elevate themselves at his expense.
Lesson Application
We should not think that God is like us.
* We cannot make God what we want him to be.
* We cannot manipulate God in order to fulfill our wishes.
* We cannot dictate the terms of relationship with God.
* We do not meet needs that God has he has no needs.
Biblical Context
Genesis tells the story of God’s entering into relationship with the people he created in his image. He began by creating us to be in relationship with him. Genesis 1-11 traces the increase of sin alongside the continuing evidence of blessing. This account concerns the last in a series of escalating sins. The violence of society brought the flood; here a new problem has arisen as people develop incorrect conceptions of God. At the plain of Shinar, we see the first instance of people thinking about God in human terms and trying to reestablish his presence (lost at the fall) by their own initiative.
Interpretational Issues in the Story
Men moved eastward (Gen. 11:2). This does not necessarily indicate a migration of the whole world population; it may only involve some from the line of Shem, since the other lines were dealt with in Genesis 10, and the latter part of Genesis 11 will focus on Shem’s line. It is common in Genesis for the author to extend the lines of those that he was not as interested in before going back and telling the story of those he was interested in (so Cain’s line was extended, then the author backtracked to Seth; Ishmael’s was extended, then the author backtracked to Isaac; Esau’s was extended, then the author backtracked to Jacob).
Plain of Shinar (Gen.11:2).The story took place in southern Mesopotamia, known as Sumer.
“Tower with its top in the heavens” (Gen. 11:4). This refers to the building of a ziggurat (see below in Background Information), not the building of a tower so high that it could reach God. Such towers were a major feature of the temple complex and were made for God to come down and establish his presence in the adjoining temple. They were not for people to use to go up to God.
“Make a name” (Gen. 11:4). While people may well seek through arrogance and pride to make a name for themselves, those need not be the only motivations. The ancients considered it very important to do something that would allow them to be remembered in future generations. Doing so could be as simple and innocent as giving birth to the next generation. Therefore, it was not necessarily pride that led these people to want to make a name for themselves. So rather than noting a contrast between the people’s trying to make a name for themselves and God’s making a name for them, it is more to the point to think of them as desiring to make a name for themselves instead of making a name for God. This tower was connected to a temple, as such towers always were, and temples were designed to honor a deity. In the ancient world, the temple was also a place where people could meet the needs of deity so that deity would reciprocate and meet their needs. This text says that their motivation was not to honor God but to bring prosperity and honor to themselves. We could explore our own motivations when we build beautiful churches is it to honor God or ourselves?
“Lest we be dispersed” (Gen. 11:4). Families never want to be separated, so it is no surprise that the people did not want to disperse. The building project relates to developments in urbanization that would allow a larger population to exist in one location. If they were successful in building this sacred space and God came down to establish his presence and bring blessing to the people, they would enjoy the prosperity God’s presence brings and not have to scatter to find sufficient food. It is no sin to want to avoid scattering the problem was in their chosen remedy.
Nothing impossible (Gen. 11:6). This indicates only that their actions have crossed a threshold so that they had no inhibitions to prevent them from developing further degrading ideas about the nature of God.
“Confuse their language” (Gen. 11:7). Confusing the language brought an end to the cooperative effort that had led to this building project. This remedial action did not eliminate the problem (which continued in the Mesopotamian religious system), but it registered God’s displeasure and paved the way for his decision to work through one nation and one language group a plan brought out in the next chapter, as God makes a covenant with Abraham.
Background Information
Early cities. In these ancient times the city was not a place where the population lived but a secured area that contained public buildings, mostly the temple complex. The most prominent building in the city/temple complexes of southern Mesopotamia was the ziggurat. Unlike pyramids, these had no inside; they were built to support the outside stairway, which was meant to provide a way for deity to come down, enter the adjacent temple, and receive worship. This worship involved the assumption that gods had needs that people could meet. These towers were considered links between heaven and earth, built for the convenience of deity. They were not for people to go up but for God to come down.
Mistakes to Avoid
There was no disobedience here. We cannot consider the builders as having disobeyed God’s mandate to be fruitful and fill the earth because scattering is not the same as filling. Scattering is geographical expansion; filling is numerical growth. The blessing in Genesis 1:28 allowed people the privilege and ability to fill the earth; it was not a command or an obligation, so it could not be disobeyed. In the blessing, people fill the earth by being fruitful and multiplying; the people were having no trouble doing that.
The teacher should be careful not to turn this into a lesson on human pride. We may not rule out the element of pride, but it is not the emphasis of the story. Like everyone throughout the history of the world, the builders were anxious to make a name for themselves; this goal was achieved in appropriate or inappropriate ways. The concern in the text is that the people were more interested in their glory than in God’s and more interested in establishing his presence for their own benefit than because he is worthy. Finally, the teacher should resist presenting this incident as the origin of all languages; it could be, but it could also be just a reference to the diversification of languages in Shem’s line.
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