Perkins School of Theology
Southern Methodist University
Genesis 1–11:
Relationship, Will, and Blessing
Submitted to Roy L. Heller
In Partial Fulfillment of the
Requirements for the Course:
Interpretation of the Old Testament
OT6301
Name
September 14, 2004
Genesis 1–11: Relationship, Will, and Blessing
Genesis is typical of other literature from the Ancient Near East in the themes it explores
and even in some of the events it portrays. For example, the creation of humanity, the early
history of human culture, and the inevitability of death are all explored in Genesis, as well as in
the Babylonian story of Atrahasis and the Epic of Gilgamesh. Interestingly, all three stories
include a great flood in their narratives. However, Genesis differs somewhat from other
Mesopotamian stories in the worldview it offers. For example, the single God of Genesis
concerns himself with the moral conduct of humans, while the plethora of gods in other Ancient
Near East stories do not arbitrate morality, and in fact seem amoral themselves at times. The
rightful place of humanity in the larger scheme of things, the issue of free will among humans,
and the recurring care and blessing of God when humans choose wrongly are three themes that
are explored in Genesis and that contribute to the unique world view developed by the book.
The rightful place of humankind in the universe is revealed early and often throughout
the chapters. During his creation of the world, God declares “Let us make humankind in our
image” (Gen 1:26). The word “us” in this statement reveals God as one who relates as part of his
essence. Humans, created in God’s image, are destined to be in relationship with him. Later, in
the story set in the Garden of Eden, God says, “It is not good that the man should be alone; I will
make him a helper as his partner” (2:18). Thus humans are destined to be in relationship with
each other. Finally, a common vocation as keepers of the garden (1:15), and God’s directive to
humans to have dominion over “every living thing that moves upon the earth” (1:28, and again in
9:1-2) define humans as being destined to relate to the rest of creation and God’s creatures. Thus,
humans are those beings (perhaps the only beings) who have a three-way relationship with God,
other human beings, and the created order.
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This three-way balance of relationship makes possible the fulfillment of God’s repeated
commandment to “Be fruitful and multiply and fill the earth…” (1:28; 9:1), but also calls into
question a second issue explored in Genesis—that of free will, or choice. Over and over again in
the narrative, humans choose wrongly in their relationships to God, to each other, and to the
created world. So, to their detriment, Adam and Eve become estranged from God through trying
to be like him (3:6), the daughters of humanity and the sons of God intermingle (6:1-2) and the
entire city of Babel seeks to be as gods and “make a name for ourselves” (11:3). Violation of the
community of humankind is evident when Cain, though warned by God that “sin is lurking at the
door; its desire is for you, but you must master it” (4:7), still gives in to the wicked impulse to
kill his brother (v. 8). Lamech, a descendent of Cain (5:23-24), repeats this violence, and it is
present throughout the world at the time of the flood (6:13). Finally, God condemns humanity’s
violation of its relationship with creation when he sees the wickedness of humankind, for “every
inclination of the thoughts of their hearts was only evil continually” (6:5) and “…all flesh had
corrupted its ways upon the earth” (6:12). In response to corruption, God determines to destroy
all flesh and every living thing (v. 13). All of these violations disrupt the web of relationships—
human-God, human-human, and human-creation—and displace humanity from its rightful place
in God’s scheme of things.
A surprising facet of the Genesis narrative is that, in response to humanity’s errors, God
repeatedly cares for them and mitigates his negative responses. Thus, Adam and Eve receive
clothes from God after they break his commandment in the garden (3:20). Cain is given a
protective mark to protect him from harm after his murder of Abel (4:15). Noah is singled out,
protected, and blessed when all the earth is destroyed in the flood (Gen 6–9). In fact, God makes
a covenant with Noah and with every living creature never to destroy them through a flood again
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(9:11-17). One might expect a more wholesale negative response from God for the violations of
humanity, but God here shows understanding, saying “I will never again curse the ground
because of humankind, for the inclination of the human heart is evil from youth” (8:21). When
God repeats Adam’s blessing to Noah and his family, he reaffirms that “…in his own image God
made humankind” (9:6) and reestablishes the balance of relationships between God, humans, and
creation.
These three themes—the right relationship between humans, God, and creation; the role
of free will and choice in sin and the disruption of relationship; and the recurring care of God in
the face of humanity’s sin—all contribute to the unique world view of Genesis among literature
of the ancient Near East. The interplay between these three themes paints a picture of a God who
is the Creator, who is in relationship with all of humanity, and who blesses and cares for humans
despite their failings. These themes, in turn, prepare the way for the story of Abraham and his
election as the founder of a people of God, and finally, the portrayal of Abraham’s God as not
only Creator, but also Redeemer.
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