On Genesis, Part 6: The Blooming of Trees

In our last presentation of the Book of Genesis, Truth and Consequences and the opening verses of Genesis chapter 4, we hope to have once again fully established as fact the consequences of Eve’s sin, as it is described in Genesis chapter 3, where three times it was acknowledged that she had already conceived, and that therefore, in spite of the surface reading of Genesis 4:1, she was already pregnant when “Adam knew his wife”. Doing this, we cited several other Scriptures, both apocryphal and canonical, which are in agreement with this interpretation. But there is no Scripture in canon which explicitly disagrees with it, and therefore our witnesses must stand, and Cain must have been the literal son of the “wicked one”, as the apostle John had explained in his first epistle. With this understanding it also must be admitted that Genesis 4:1 cannot be a record of Eve’s conception, as she was already impregnated where she had been admonished in Genesis chapter 3. For that same reason Adam had already called her name Eve because “she was the mother of all living”, and in that manner he had also acknowledged that she was already with child.

But Adam, having accepted his wife’s sin, was also compelled to accept what was in her womb, and even after his punishment was declared, he may not have even been fully cognizant of the troubles which his sin would cause him in the future. So it is apparent that for that reason, Adam had raised both Cain and Abel as his own sons, and the immediate consequences of the sin in the garden once again became apparent in the murder of Abel. The name Abel is interesting in this regard, as the Hebrew term הבל, hebel or habel (Strong’s #’s 1891-93), as a verb is to breathe, and as a noun it means breath or therefore also vanity, since breath is representative of something that is transitory. However the words for breath also provide expression for the concept of spirit in both Hebrew and in Greek. Although Abel’s life may have been of brief duration, as Paul of Tarsus had explained in chapter 11 of his epistle to the Hebrews, “4 By faith Abel offered to Yahweh a better sacrifice than Cain, through which he was accredited to be righteous, having testified of Yahweh by his gifts, and being slain because of it he still speaks.”

On Genesis, Part 5: Truth and Consequences

Discussing Genesis chapter 3 and The Mourning After, which is a pun in reference to the consequences of the deceiving of Eve and the subsequent fall of Adam and the circumstances which they would suffer for their sin, we had seen three explicit statements which all acknowledge the fact that at the time when their punishment was announced, Eve had already been pregnant. These statements are found in verse 15 and the reference to the two seeds, in verse 16 where Yahweh God had then informed Eve of the sorrow of her conception, indicating that she had already conceived, and finally in verse 20 where we read that “Adam called his wife's name Eve; because she was the mother of all living.” In this last statement it is absolutely manifest that Adam must have understood the significance of the earlier statements made to both the Serpent and Eve, and therefore he had also acknowledged the fact that she had already conceived, for which reason he chose for her a name signifying that she was “the mother of all living.”

Perhaps one of the greatest barriers to a proper understanding of Scripture, or maybe what has really been the greatest historical psyop, are the chapter and verse divisions which were added to our Bibles in the 13th century. Although men have divided the Bible into sections in one scheme or another for centuries before that, and at least as early as the 4th century, the familiar chapter divisions are often not very well placed, and many of the verse divisions are nonsense, as they often even split sentences. Then the result of these artificial divisions is that countless Christians read one verse of Scripture, they draw conclusions from that one verse by which they then govern their very lives, and as they do so they generally ignore the wider context in which those particular verses are found. Often their conclusions are ignorant of, or even contrary to, what the Scripture is actually teaching, and even more ominously, they are contrary to the commandments of God. (The vision of Peter in Acts chapter 10 is a prominent example, since it actually has nothing to do with clean and unclean food.)

On Genesis, Part 3: Sustainable Plausibility

Here we shall continue our discussion of what we have described as the second creation account of Genesis, which is found in chapters 2 through 4, commencing with our commentary on Genesis chapter 3. As we have asserted in relation to the creation account of Genesis chapter 1, it serves to provide a basis for the foundation of a godly society. Then this second account, which begins with verse 4 of Genesis chapter 2, provides a basis for a godly family, which is the primary social unit of that godly society. Laying the foundation for a society of family, after Adam was commanded not to eat of the Tree of the Knowledge of Good and Evil it had also defined a proper marriage as he found that he had no suitable helpmate among all the beasts of creation. For that reason Eve was created, whereupon Adam himself had described a legitimate marriage as the union of a man with a woman of his own flesh and bone, a woman of his own kind or race, rather than of any of the other creatures in the garden.

Of course, Yahweh God had already foreseen the creation of woman, as it is declared in Genesis chapter 1 that “male and female created He them”, so Genesis chapter 2 further explains that creation process, which is not fully realized until the events come to pass which are described in Genesis chapter 5. Now, as this second creation account continues, it moves past the details of the creation of the Adamic man “male and female”, and begins to explain the reasons for the historic circumstances of man, who was initially created for the purpose of having dominion over the earth and everything in it, but who was quickly reduced to necessity, having to toil at hard labor in order to merely survive.

There are no anciently written narrative histories surviving the flood of Noah. So except for some rather fantastic pagan legends, the only viable records which we may have of our origins, if indeed we are of the race of men which is described as having descended from Adam in Genesis chapter 10, are these accounts of creation in Genesis. But neither are these accounts written as we may expect a history to be written today. Instead, they are parables, written in metaphors and allegories, and they contain some idioms which may no longer even be understood unless the meanings are elucidated where they appear in later books of Scripture. Then even being armed with an understanding of the allegories, very little of these creation accounts of Genesis can be properly and fully understood without the words of Christ in the Gospel and the Revelation. Furthermore, because the creation accounts in Genesis are written in allegory, the sustainable plausibility of any interpretation of these allegories must be verified consistently throughout the balance of Scripture. If later Scriptures uphold the interpretations, then they must be valid. But if later Scriptures explicitly contradict the interpretations, then they are not at all sustainable and they must be rejected as being invalid.

On Genesis, Part 2: The Society of Family

In our first presentation of this commentary on Genesis we ended with Genesis chapter 2 verse 3, as we consider those first few verses of this chapter, along with chapter 1, to be the first account of the creation of Yahweh God. Now as we commence with chapter 2, and through to the end of chapter 4, we shall begin to discuss the second creation account in Scripture. While this second account naturally follows the first in the text, the things which it describes actually parallel the later portions of the first account, the events which had been related on the sixth day of the creation of God. So this is also an example of a Hebrew parallelism, where something is described twice consecutively in a phrase, a sentence, or even in a longer passage, so that multiple aspects of a subject can be portrayed and explained more precisely. There are other examples of such parallelisms using entire passages in Biblical literature, and another one of significance is found in Genesis chapters 10 and 11. Ezekiel chapter and 28, and chapters 38 and 39 contain examples of others. Here in Genesis, while the first creation account provides a Godly worldview which laid a general foundation for the organization of a society, here we will see a foundation laid for the organization of a Godly family, which is the primary communicative unit of every prosperous society.

However before we begin to review and comment upon the text of this account in Genesis, there are a few aspects of it for which we should provide a preliminary discussion. That is because there are many errant concepts of the creation of Adam which throughout history have accommodated the Jews, who falsely claim to be the protagonists of the Old Testament, or the Roman Empire, as the fourth century Roman Catholic Church was organized to suit its whims, and now today it accommodates the modern diversity agenda. However in light of Genesis itself, especially in chapters 6 through 15, the concept that all of the hominid races on the planet were descended from this single man Adam are patently false, absolutely ludicrous, and do not withstand even the most basic historical or Scriptural scrutiny.