THE first book of the Bible covers the remarkable period of nearly twenty-four centuries, being considerable more than one-third of this earth's history since creation. Its fifty chapters would thus describe, on the average, the events of this world's history, at the rate of about two chapters for each hundred years. Brief indeed is the record. It is as if two or three such chapters should cover the history of the world since the American Revolutionary War.
But, short as this record is, it is far better than many large volumes of unfounded speculation would be, and we may be devoutly grateful to God that He has given us this truthful and accurate record of the origin of the race and its early history. During this long period, books were not known or needed. The antediluvians and patriarchs, living to be acquainted with their posterity for so many generations, could communicate from father to son the treasures of knowledge that had been committed to them. So there was a period of time, longer than from the days of Malachi, the last of the Old Testament prophets, to the present time, in which there was no written revelation. But what real need was there of such means of communication. Books and letters are but a substitute for something that is much better. To illustrate: When you are away from home, there is nothing that gives you or your family more pleasure than to receive letters one from the other. But when you are at home do you adopt this method of communication? Indeed not; you have a means of conveying your thoughts that is very much better. You may have a highly-prized book from a celebrated author, which you have perused with care and great delight; yet if you are greatly interested in the subject that is treated in the book, you will doubtless travel quite a distance to hear the author himself.
So when man had the opportunity of talking with his Maker, or with those who had conversed with Him, he had something that was much better than written or printed communication.
The word "Genesis" is of Greek origin, being taken from the word in the Septuagint, rendered in our version by the words, "let there be," in such expressions as "let there be light," "let there be a firmament," etc. This demonstrates the creative power of God, which is just as effective in bringing about spiritual changes as physical development. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. 4:6. "Let the peace of God rule in your hearts." Col. 3:15.
The question may, perhaps, arise, how we can know that the length of time from the creation to the death of Joseph, the last event mentioned in Genesis, was nearly 2400 years, as found in the chronology given in our Bibles. Is it all guesswork, or is there some foundation for this calculation? The inspired record itself furnishes us the necessary data from which this computation is made. For instance, the time from creation to the flood is given as 1656 years. An easy mathematical problem will show us how the result is reached. We find that Adam was 130 years old when his son Seth was born. See Genesis 5. Seth was 105 years old when Enos was born; Enos was 90 years old when Cainan was born; Cainan was 70 years old when Mahalaleel was born; Mahalaleel was 65 years old when Jared was born; Jared was 162 years old when Enoch was born; Enoch was 65 years old when Methuselah was born; Methuselah was 187 years old when Lamech was born; Lamech was 182 years old when Noah was born, and Noah was 600 years old when the flood came. Gen. 7:11.
All these periods of time added together amount to just 1656 years, so we see the process by which the chronological date of 1656 years from creation to the flood is reached, and that there is no question whatever about the correctness of the reckoning. By a similar process we find that the death of Joseph occurred over 2300 years after creation, or about the year B. C. 1635 as given in the marginal columns of our Bibles.
The plan of salvation is brought to view in the book of Genesis. The death of the innocent victim, the Son of God, is prefigured in the lamb provided for a sacrifice (Gen. 22:8) and in Abel's offering. His power of triumph over Satan's kingdom is shown in Gen. 3:15. The doctrine of the resurrection of the dead is brought out in the experience of Abraham in offering up his son Isaac; and the translation of the living righteous at the second coming of Christ is demonstrated in the experience of Enoch, who was taken to heaven without seeing death.
All the moral obligations are plainly taught, and sin in its various forms is condemned. The holy Sabbath is introduced on creation's morn, and so is seen to run parallel with human history.
The book of Genesis brings us over from the first world, as represented in 2 Peter 3, to a world broken up and disfigured by the curse, and the waters of the flood, and places us in the company of those who, through faith, are looking for new heavens and new earth, and for a city whose builder and maker is God. Wonderful indeed is the record. It is with regret, but yet with a bright hope, that we close the book that leaves the representative of God's work "in a coffin in Egypt" (Gen. 50:26), and look forward to the deliverance and redemption of Israel.
We append the following from the preface to "Great Controversy":—
God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and what to write. The treasure was entrusted to earthen vessels, yet it is none the less from heaven. The testimony is conveyed through the imperfect expression of human language; yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth.