Jesus and his apostles repeatedly return to creation, Adam and Eve, marriage, sin, death and promise. This study asks why Genesis provides such an indispensable foundation for understanding God’s purposes throughout the rest of Scripture.
Paul’s theology of humanity begins with Adam but reaches its fulfilment in Christ, the last Adam and second man. This concluding study traces the movement from creation and fall through redemption to the new humanity and new creation in Christ.
The New Testament presents Jesus as far more than the Saviour who appears within creation’s history. He is the One through whom creation began, the One who entered and redeemed it, and the One who will bring it to its intended completion.
Christians read Genesis as people who already belong to Jesus Christ and have become new creations in him. This opening study introduces the journey of learning how Jesus and his apostles return to the beginning to reveal who we are and how we are to live in Christ.
Why does Paul repeatedly describe relationships as being “from,” “through,” “for,” and “in” rather than using the same language throughout?
That simple question, first raised while studying 1 Corinthians 11, led to an unexpected line of investigation through 1 Corinthians, Colossians, Ephesians, and the major modern commentators. This Research Note explores whether Paul’s careful use of differentiated prepositions forms part of his theological method rather than being merely a stylistic feature.
When Scripture says something unexpected, our first instinct is often to replace it with words that seem easier to understand. But what if the unusual wording is exactly where the biblical author is teaching us something? This study introduces a simple reading principle that will shape many of the Genesis2Paul studies: before replacing the unexpected wording, first ask why the inspired author chose it.
Why didn’t Paul simply write, “A woman ought to cover her head”?
After Paul repeatedly discusses covering and uncovering the head, that is exactly what readers expect.
Instead, Paul writes, “a woman ought to have authority on her head.”
Was this merely another way of saying “cover her head,” or was Paul deliberately drawing attention to something more? This study re-examines one of the most debated verses in 1 Corinthians by beginning with the words Paul actually wrote.
Genesis 2 has been used to support many different conclusions about marriage, leadership, mutuality, and the relationship between men and women.
But have we been asking the right first question?
Before asking what Genesis 2 teaches us to do, should we first ask whether Moses is still telling us who humanity is?
This study explores the possibility that Genesis 2 is not merely applying truths established in Genesis 1, but is continuing Moses’ unfolding doctrine of humanity. If so, many later theological questions remain important—but they may need to be asked in a different order.
If the animals were created before Adam, why don’t they have priority over him?
Perhaps the question assumes the wrong kind of order. Genesis distinguishes between a “one-above-the-other” relationship (Adam and the animals) and a unique “one-out-of-the-other” relationship (man and woman). That distinction may be one of the keys to understanding both Genesis 2 and Paul’s theology of creation.
When Paul appeals to Genesis, what should we do first? Before asking what Paul means, should we first ask what he has actually chosen to bring forward from Genesis? This study explores Paul’s different uses of Genesis in 1 Corinthians 11 and Ephesians 5, encouraging careful observation of the apostle’s argument before moving to interpretation.