Genesis presents a view of reality that sees individual life as part of the divine, larger, coherent purpose that has continuity and hence a hope for the future. What occurs today is meaningful and bears on our future—efforts at building a life, a family, community, work, and spiritual development results. Henri Nouwen sums this up for Christian readers, “But when our historical consciousness is broken, the whole Christian message seems like a lecture about the great pioneers to someone on an acid trip.”[2] If we don’t know where we’ve come from, we don’t know who we are or where we are going. But recognizing that our roots go back to the “generations” of Genesis helps us to see our lives in the larger purpose of our Creator God.

In 1977 a miniseries of eight episodes entitled “Roots” appeared on television (ABC network) based on Alex Haley’s 1976 historical novel about his personal ancestry that traced his “roots” for the slave era in America to his present times. It was a national sensation and generated a fascination with people’s personal story of heritage. Today the trend is still alive, fueled by DNA results, as evidenced by commercial internet websites, magazines, and related media.
But in the ancient world when genealogical ancestry was essential to national identities and royal claims of credibility, this was no mere trend. The Israelites deeply valued their ancestry and ensured reliable connections with their ancestors by genealogies and authentic stories preserved across generations. The Israelites identified themselves as the people of God by recalling the divine promises made to their ancestors, especially to Abraham (Gen. 12:1–3; Exod. 3:1–17). The author of Genesis made this connection clear to his first readers, even tracing their roots back to creation. How did the author achieve this?[1]
There is a consensus that Genesis focused on genealogy and blessing, interlacing these two prominent themes. A fundamental aspect to blessing was procreation (Gen. 1:26–28). Among the many ways he accomplished this focus was a framework of a recurring catch phrase. The traditional translation is “these are the generations of” (KJV). Modern versions recognize the heading introduced both formal genealogies and narratives. They offered a broader inclusive translation such as “these are the family records of” (CSB). For Christian readers, the New Testament makes the point of showing the qualification of Jesus, who was the sole legitimate and ideal royal messiah in the family of King David (Matt. 1:1–17). In this article, I’ll explore what the Hebrew word for “generations” is and its significance to Israelite readers and to readers today.
The “Generations” of Genesis
First, the Hebrew word is a noun, toledoth, derived from the verb yalad that means “to bear, give birth.” Second, the expression occurs eleven times, dividing the whole book of Genesis into twelve parts (Gen. 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2). The catchphrase spans the book and effectively holds together into a coherent whole the diverse genre and theological emphases of these fifty chapters. The author was highly intentional in the use of the catchphrase, and it was plainly important to him and his readers. Third, the author was not slavish to an exact wording of the formula every time; he adapted it for the contents of each section. The heading to Adam/Seth’s genealogy in Genesis 5:1a is an excellent example. It reads “This is the document [literally, “book”] containing the family records [toledoth] of Adam” (CSB). This heading indicates a pre-Genesis written source of family records, e.g., “the document containing the family records.” This is one of many indications that the author drew on available written sources for the composition and suggests to readers he also accessed family memories.
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How much ought we to give? In proportion with our income, as God moves our hearts. And how ought it be handled? With the utmost integrity. At the heart of giving is the matter of worship. God reigns supreme not only in believers’ heads but also in our hearts and through our hands. Christ’s lordship ought to be evident in both our affections and our practical obedience. If Jesus is Lord of our lives, our possessions and expenses will reflect that reality.

What does it mean to be godly? Far from some remote, disengaged experience, much of the Christian life involves practical obedience. Godliness in Scripture wears working clothes, so to speak. Chapter after chapter, God’s Word confronts men and women with essential issues, impressing on our hearts the urgency of living as those made new in Christ.
One example of such obedience is offered in 1 Corinthians 16, where the apostle Paul connects godliness with giving. In the chapter’s opening verses, his practical instruction regarding the Corinthians’ giving suggests that giving is itself an expression of worship, as essential to the church as preaching, singing, fellowship, prayer, etc. In short, learning to give properly is a central part of learning to worship properly. We have never truly learned to worship the Lord until we’ve learned to give to the Lord.
What Is the “Collection” to which Paul Refers?
In verse 1, Paul speaks of “the collection for the saints.” This wasn’t an isolated initiative in Paul’s ministry; he mentions it at least three other times in the New Testament (Acts 24:17; Rom. 15:26; 2 Cor. 8:2). Viewed together, these verses reveal that it refers to a collection for the poor in Jerusalem.
Despite its significance as a religious and cultural center, Jerusalem was at this time a poor city. Devout Jews who lived beyond the city’s borders would send money to those within to make sure the economy didn’t disintegrate. And Christians within Jerusalem were poorer yet. Having professed faith in Jesus, they were outsiders among their own, making it that much harder for them to make ends meet financially.
At least in the early years of the Jerusalem church’s founding, the community was self-sufficient. They “had all things in common,” sharing with the poor and needy among them (Acts 2:44). But that practice was only sustainable for so long. Resources would eventually dwindle. When the funds were depleted, the Jerusalem Christians were left in dire straits.
Why the Concern?
Being a Jew himself, we can see why Paul would be concerned with the Jewish Christians in Jerusalem. But why did he care to involve other congregations in relief efforts?
It seems Paul saw the collection as a tangible expression of unity in the whole body of Christ. Jerusalem believers were largely Jewish; Paul’s missionary journey converts were predominantly gentile. Each group was skeptical of the other. So in calling upon the gentile Christians to help the Jewish Christians, Paul was doing nothing less than reminding them of the Gospel: that God had reconciled Jew and gentile to Himself in His Son, making one new man in place of the two (Eph. 2:15). And that bond was to be expressed in tangible ways, including taking from one’s own resources to meet others’ needs.
The giving to the Jerusalem saints was not only an expression of corporate unity; it also was to be a mark of God’s work among the Corinthians. Indeed, to this day, giving is a key evidence that God is at work in our lives, just as a failure to give should, according to Scripture, lead us to question the very authenticity of our faith (1 John 3:17). In calling on the Corinthians to give, Paul wanted the church’s members to prove their faith genuine.
When was the Collection Taken?
In verse 2, the apostle emphasizes the importance of regular giving, instructing the church to take up a collection “on the first day of every week.” Christian giving, in other words, is to be routine without becoming merely a routine.
The day on which the Corinthians were to give their resources is also significant.
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In beginning a conversation, I have found a few things helpful to open up and keep myself on tract. Imagine walking up to a stranger in Memphis seeking to begin with openness and honesty, saying something like: “Hi, my name is Jonas, I am a Presbyterian pastor from Georgia and I’m here in Memphis for a denominational gathering. I’m taking time to ask people about the state of their soul. Do you have a minute to speak with me?”

Soon the 50th General Assembly will convene and God be praised that there are many who can tell of the wonderful things God has wrought in their souls through the Presbyterian Church in America (PCA). Over the last 50 years the PCA has had an abundance of things for which to give praise to God. As we gather in Memphis there is a group of PCA Teaching Elders and Ruling Elders who will be spending an hour on the streets in personal evangelism as well as in public proclamation sharing the good news of Jesus Christ, who is the only hope for men and women, boys and girls. I am writing this to be an aid by way of beginning a conversation about Jesus and His gospel with a complete stranger. There are principles which go a long way in sharing the Christian faith with someone you do not know.
These principles that need to be present in beginning a conversation with an individual are openness, honesty and sincere charity (love). In ministering to strangers you will find these three principles opening doors that otherwise would remain shut. One could easily with such things as these be reminded of George Whitefield, who even his adversaries would say, demonstrated Christian charity as they had never seen before. The man was desirable to listen to by many because of his concern, affection and honesty for all men.
In beginning a conversation, I have found a few things helpful to open up and keep myself on tract. Imagine walking up to a stranger in Memphis seeking to begin with openness and honesty, saying something like: “Hi, my name is Jonas, I am a Presbyterian pastor from Georgia and I’m here in Memphis for a denominational gathering. I’m taking time to ask people about the state of their soul. Do you have a minute to speak with me?” In being open and honest I have overwhelmingly found that whomever I am speaking to responds in kind. In every conversation you have an opportunity to be a minister of grace and apply the balm of the gospel to broken hearts. You have the opportunity to dispel falsehoods and honor Jesus in opening up conversations with care and concern.
There are two responses which typically come from this opening question, “No, sorry I don’t have time” in which case I often have tracts to give to that person and wish them a good day and ask them to read it. Or they will respond, “Sure. I have some time.” In the case that they are willing to speak with me, there are many questions to ask them, but the primary target is to get to their spiritual state. I often will follow this with questions such as: (1) Have you ever heard the word “gospel” before? Do you think you could tell me what it is? or (2) “If you were to stand before God today and be judged, do you know where you would go?” With these two questions you either get to speak of the graciousness of God in Christ in the gospel (typically from 1 Corinthians 15:1-8 — for Question 1), or you get to speak of what they ultimately hope in (Christ or works — for Question 2) and their need for Jesus who atoned for sinners.
There are many other questions to ask. Ray Comfort gives some examples in asking such law-oriented and heart-searching questions which expose heart-searching hope of Christ. But whatever questions you may ask, I hope you ask them. Christ is a treasure and we are His servants (2 Corinthians 5:4-5); let us endeavor all the more to make him known.
If you would like to come and share the gospel with me and others during the General Assembly we would love to have you join us. If unable, would you pray for us.
Commissioners and guests at the PCA General are invited to an outreach and evangelistic event on Tuesday, June 13, from 5-6 pm, along Memphis’ Beale Street. We will meet in the conference center at 4:15 pm for a brief time of intercessory prayer and then leave promptly at 4:45. If you come on your own, we will stage at the corner of Beale and BB King Blvd.  Call or text me 205-451-5433 for more information
Jonas Brock is a Teaching Elder in the Savannah River Presbytery serving at Golden Isles Presbyterian Church (PCA) on Saint Simons Island, Ga.
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