Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (five books) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1,650 BCE, if the accounts are historical.

The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated by scholars to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

In Genesis, there are two Creation Stories. In the First Story (Gen. 1:1 to 2.4a), God created humankind (men and women) in God’s image on the sixth day and told them to be fruitful and multiply (1:27-28). God rested on the seventh day.

Today’s reading is part of the Second Account of Creation that begins in Gen. 2:4b. This Second Account is attributed to the “Jahwistic” Source and is generally dated to about 950 BCE. This Source presents God’s name as YHWH (translated with all capital letters as LORD or LORD God) and gives God many anthropomorphic qualities such as speaking with humans.

In this Second Creation Story, YHWH formed an earthling/human (in Hebrew, adam) from the fertile earth/humus (in Hebrew, adamah). In today’s reading, YHWH gave the human a “partner” (in Hebrew, ezer).

Ezer is not a word often used in the Bible, and it is usually used to refer to God as the “partner” of Israel. Accordingly, the partner/ezer (the female) of the adam should not be understood as subordinate to the male. In today’s reading (somewhat amusingly), God created animals as the first attempt to find a helper/partner for the human, but then created a woman from the adam’s rib/substance to be the ezer of the man.

Hebrews 1:1-4, 2:5-12

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and introduced a number of important theological themes. The first four chapters explore the word of God spoken through the Son.

In today’s reading, the author affirmed that the Son is the “exact imprint of God’s very being” (v.3) and participated in creation (just as Wisdom participated in creation as stated in Proverbs 8). He described the Son as superior to the angels, and re-interpreted Psalm 8:4-6 as referring to Jesus. The author stated that Jesus was made lower than the angels (as a human being) only “for a little while” (2:9).

Ezekiel is one of the three “Major” Prophets – so called because of the length of the books of Isaiah, Jeremiah and Ezekiel. Ezekiel was a priest who was among the first group of persons deported by the Babylonians when they captured Jerusalem in 597 BCE.

The Book of Ezekiel is in three parts: (1) Chapters 1 to 24 are prophesies of doom against Jerusalem before the destruction of the Temple in 586 BCE; (2) Chapters 25 to 32 are prophesies against foreign nations; and (3) Chapters 33 to 48 are prophesies of hope for the Judeans written during the Babylonian Exile (586-539 BCE).

Today’s reading is the “Valley of the Dry Bones” in which Ezekiel is called by YHWH to “prophesy” (speak for God) to the bones (which is a metaphor for the Judeans). Just as YHWH gave life to the “adam” (the earthling made from fertile earth in Genesis) by putting breath/spirit/life in him, the LORD says breath will be put in the dry bones (v. 5) and sinews will bind the bones together (v. 6). After this happens, breath/wind/life comes to those slain (v. 9) and a multitude stood on its feet. The “multitude” continues the metaphor of the people of Judea who will be restored to Jerusalem.

Romans 8:6-11

Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written.

In today’s reading, Paul contrasts (a) flesh and sin with (b) the Spirit, the Spirit of God and the Spirit of Christ. “Flesh” is a shorthand word Paul uses for the values of the world: selfishness, self-centeredness and the desire for power and wealth. It is contrary to “righteousness” – being in right relationships with God, with others and with the world. “Flesh” is not intended as a substitute for physical sins such as lust. Similarly, “sin” as used by Paul is best understood as “sinfulness” or living according to the inclinations of the “flesh” – all of which will lead to the “death” (v. 6) of an unfulfilled life that is not in right relation with God.

The Spirit of God and the Spirit of Christ bring life and peace (v. 6) – a peace that passes all understanding – and a life of righteousness (v.10).

The Book of Genesis is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Today’s reading is part of an early tradition. One clue to the date of today’s reading is that God’s name is printed in the New Revised Standard Version as “LORD” in all capital letters. LORD is the translation of YHWH.

Today’s reading is part of the Second Creation Story (the First is in Genesis 1 and recounts creation in six days and God’s resting on the seventh day).

The earliest written tradition presented God anthropomorphically – a God who formed “adam” (the Hebrew word for “earthling”) from the fertile earth (adamah in Hebrew), breathed life into the earthling, and placed him in a garden to till it and keep it (2:15) showing that productive work was part of the original blessing.

The complex myth-story of the serpent, the woman (not yet named Eve) and eating the forbidden fruit by the woman and adam (who was “with her” – 3:6) has been interpreted on many levels. Some see the story as the beginning of disorder in human relations (as opposed to good order inherent in creation). Others see the development of human consciousness and the loss of innocence from knowing “good and evil” and having one’s “eyes opened” (3:7).

Although the story is often taken by Christians as an account of “Original Sin,” the word “sin” does not appear in the story. “Original Sin” was a concept developed by Augustine of Hippo (354-430 CE).

Romans 5:12-19

Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – at least ten years before the first Gospel (Mark) was written – to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome. In today’s reading, Paul (who remained a Jew all his life) interprets Adam’s disobedience as introducing “sin” into the world. Through sin, death spread to all (v.12) – just as the LORD had told Adam would occur (Gen.2:17).

For Paul, the good news is that the obedience of Jesús the Christ brings to all the gifts of “righteousness” (being in right relation with God and others) and grace so that life now has dominion over death (v.17).