Genesis is a book of origins: of the world, of sin, of God’s promise of redemption, and of the people of Israel. It traces God’s pledge of a Savior through Abraham’s line down to his great-grandson Judah. It serves as a foundation for the New Testament and its teaching that Jesus is the fulfillment of God’s promise to save humankind from sin and death. In this Tyndale Commentary, Andrew Steinmann offers a thorough exegetical commentary on Genesis, including a reconstructed timeline of events from Abraham’s life through to the death of Joseph.
The Tyndale Commentaries are designed to help the reader of the Bible understand what the text says and what it means. The Introduction to each book gives a concise but thorough treatment of its authorship, date, original setting, and purpose. Following a structural Analysis, the Commentary takes the book section by section, drawing out its main themes, and also comments on individual verses and problems of interpretation. Additional Notes provide fuller discussion of particular difficulties.
In the new Old Testament volumes, the commentary on each section of the text is structured under three headings: Context, Comment, and Meaning. The goal is to explain the true meaning of the Bible and make its message plain.
“Instead, Ham’s sin was in not honouring his father by demonstrating discretion and loyalty. Though his father’s shame was exposed, he did nothing to respect his father by concealing it from others. This is evident in the contrasting action of Shem and Japheth, who covered their father’s nakedness and took extraordinary measures so that they did not see his nakedness.” (Page 116)
“The two sons’ livelihoods account for their distinct offerings. Both animal and grain offerings were acceptable to God according to the laws in Leviticus. However, God did not accept both sons’ offerings. The difference is to be found in their attitude in making the offerings. Cain simply brought some of his harvest, perhaps signalling that his offering was pro forma (v. 3). Abel, however, offered the firstborn and the fat (v. 4). Offering the firstborn exhibited faith that God would provide for the birth of more animals, and the fat of the animal was seen as the richest and most desirable part, displaying the esteem and respect that Abel had for the Lord.” (Page 73)
“Instead, the text clearly depicts God as an inward plurality and outwardly singular—our image … his image (vv. 26–27), and the mention of God’s Spirit at verse 2 supports this.11 While some early Christians took this as a reference to the Trinity, the concept of one God in three persons is only implicit here at best, and is revealed with fuller clarity only in the New Testament.” (Page 57)
“The reader is shown the need for humans as the crown of God’s creation and the caretakers of all he has made on earth. This account of God’s design of humans in two complementary sexes who are intended to become one in marriage and to procreate expands on the shorter account of their creation given at Genesis 1:26–31. In this way Genesis presents marriage as a divine gift to humankind intended to benefit the entire earth with its plants and animals. Genesis, therefore, holds that marriage is not merely a humanly devised convention to be changed or adapted to new circumstances or conceptions of human sexuality.” (Pages 67–68)
In the Logos edition, this volume is enhanced by amazing functionality. Important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.