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The Book of Genesis (from the Latin Vulgate, in turn borrowed or transliterated from Greek γένεσις, meaning "origin"; Hebrew: בְּרֵאשִׁית‎, Bereʾšyt, "In [the] beginning"), is the first book of the Hebrew Bible (the Tanakh) and the Christian Old Testament.^[1]

The book describes its own structure around ten "toledot" sections (the "these are the generations of..." phrases), but many modern commentators see it in terms of a "primeval history" (chapters 1-11) followed by the cycle of Patriarchal stories (chapters 12-50).^[2] The basic narrative expresses the central theme: God creates the world and appoints man as his regent, but man proves disobedient and God destroys his world through the Flood. The new post-Flood world is equally corrupt, but God does not destroy it, instead calling one man, Abraham, to be the seed of its salvation. At God's command Abraham descends from his home into the land of Canaan, given to him by God, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob).^[3]

Tradition credits Moses as the author of Genesis, Exodus, Leviticus, Numbers and Deuteronomy, but the books are in fact anonymous and look back on Moses as a figure from the distant past;^[4] some traditions contained in Genesis are as old as the United Monarchy, but modern scholars increasingly see it as a product of the 6th and 5th centuries BC.^[5]

For Jews and Christians alike, the theological importance of Genesis centers on the covenants linking God to his Chosen People and the people to the Promised Land. Christianity has interpreted Genesis as the prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope or assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God.

Contents[link]

First Day of Creation (from the 1493 Nuremberg Chronicle)

• Bereishit, on Genesis 1-6: Creation, Eden, Adam and Eve, Cain and Abel, Lamech, wickedness
• Noach, on Genesis 6-11: Noah’s Ark, the Flood, Noah’s drunkenness, the Tower of Babel
• Lech-Lecha, on Genesis 12-17: Abraham, Sarah, Lot, covenant, Hagar and Ishmael, circumcision
• Vayeira, on Genesis 18-22: Abraham's visitors, Sodomites, Lot’s visitors and flight, Hagar expelled, binding of Isaac
• Chayei Sarah, on Genesis 23-25: Sarah buried, Rebekah for Isaac
• Toledot, on Genesis 25-28: Esau and Jacob, Esau's birthright, Isaac’s blessing
• Vayetze, on Genesis 28-32: Jacob flees, Rachel, Leah, Laban, Jacob’s children and departure
• Vayishlach, on Genesis 32-36: Jacob’s reunion with Esau, the rape of Dinah
• Vayeshev, on Genesis 37-40: Joseph's dreams, coat, and slavery, Judah with Tamar, Joseph and Potiphar
• Miketz, on Genesis 41-44: Pharaoh’s dream, Joseph's in government, Joseph’s brothers visit Egypt
• Vayigash, on Genesis 44-47: Joseph reveals himself, Jacob moves to Egypt
• Vayechi, on Genesis 47-50: Jacob’s blessings, death of Jacob and of Joseph

Structure[link]

Genesis appears to be structured around the recurring phrase elleh toledot, meaning "these are the generations." The first use of the phrase refers to the "generations of heaven and earth", and the remainder mark individuals - Noah, the "sons of Noah", Shem, etc., down to Jacob.^[6] It is not clear, however, just what they meant to the original authors, and most modern commentators divide it into two parts based on subject matter, a "primeval history" (chapters 1-11) and a "patriarchal history" (chapters 12-50).^[7] While the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book.^[8] The "primeval history" has a symmetrical structure hinged around chapter 6-9, the flood story, with the events before the flood mirrored by the events after.^[9] The "patriarchal history" recounts the events of the major patriarchs Abraham, Isaac and Jacob, to whom God reveals himself and to whom the promise of descendants and land is made, while the story of Joseph serves to take the Israelites into Egypt in preparation for the next book, Exodus.

Summary[link]

God creates the world in six days and consecrates the seventh after giving mankind his first commandment: "be fruitful and multiply". God pronounces the world "very good", but it becomes corrupted by the sin of man and God sends a deluge (a great flood) to destroy it, saving only the righteous (Noah) and his family, from whose seed the world is repopulated. Man sins again, but God has promised that he will not destroy the world a second time with water.

God instructs Abram (the future Abraham) to travel from his home in Mesopotamia (modern Iraq) to the land of Canaan. There God makes a covenant with Abram promising that his descendants shall be as numerous as the stars in the heavens, but that they shall suffer oppression in a foreign land for four hundred years, after which they shall inherit the land "from the river of Egypt to the great river, the river Euphrates." Abram's name is changed to Abraham and that of his wife Sarai to Sarah, and circumcision of all males is instituted as the sign of the covenant.

Sarah is barren, and tells Abram to take her Egyptian handmaiden, Hagar, as a concubine. Through Hagar, Abraham becomes the father of Ishmael. Abraham asks God that Ishmael "might live in Thy sight," (that is, be favoured), but God replies that Sarah will bear a son, who will be named Isaac, through whom the covenant will be established. At Sarah's insistence Ishmael and his mother Hagar are driven out into the wilderness, but God saves them and promises to make Ishmael a great nation.

God resolves to destroy the city of Sodom for the sins of its people. Abraham protests that it is not just "to slay the righteous with the wicked," and asks if the whole city can be spared if even ten righteous men are found there. God replies: "For the sake of ten I will not destroy it." Abraham's nephew Lot is saved from the destruction of Sodom, and through incest with his daughters becomes the ancestor of the Moabites and Ammonites.

God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife upon his son, God restrains him, promising him numberless descendants. On the death of Sarah, Abraham purchases Machpelah (modern Hebron) for a family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac, and Rebekah is chosen. Other children are born to Abraham by another wife, Keturah, among whose descendants are the Midianites, and he dies in a prosperous old age and is buried in his tomb at Hebron.

Isaac's wife Rebekah is barren, but Isaac prays to God and she gives birth to the twins Esau, father of the Edomites, and Jacob. Through deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his uncle where he prospers and earns his two wives. Jacob's name is changed to Israel, and by his wives Rachel and Leah and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the Children of Israel.

Joseph, Jacob's favourite son, is sold into slavery in Egypt by his jealous brothers. But Joseph prospers, and when famine comes he brings his father and his brothers and their households, seventy persons in all, to Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to his bedside and reveals their future to them before he dies and is interred in the family tomb at Machpelah. Joseph lives to see his great-grandchildren, and on his death-bed he exhorts his brethren, if God should remember them and lead them out of the country, to take his bones with them. The book ends with Joseph's remains being "put in a coffin in Egypt."

Composition[link]

Abram's Journey from Ur to Canaan (József Molnár, 1850)

Origins[link]

For much of the 20th century most scholars agreed that the five books of the Pentateuch—Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist, the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and joined together by various editors.^[10] Since the 1970s there has been a revolution in scholarship: the Elohist source is now widely regarded as no more than a variation on the Yahwist, while the Priestly source is increasingly seen not as a document but as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The Deuteronomistic source does not appear in Genesis).^[11]

In composing the Patriarchal history the Yahwist drew on four separate blocks of traditional stories about Abraham, Jacob, Judah and Joseph, combining them with genealogies, itineraries and the "promise" theme to create a unified whole.^[12] Similarly, when composing the "primeval history" he drew on Greek and Mesopotamian sources, editing and adding to them to create a unified work that fit his theological agenda.^[13] The Yahwistic work was then revised and expanded into the final edition by the authors of the Priestly source.^[14]

This leaves the question of when these works were created. Scholars in the first half of the 20th century came to the conclusion that the Yahwist was produced in the monarchic period, specifically at the court of Solomon, and the Priestly work in the middle of the 5th century BC (the author was even identified as Ezra), but more recent thinking is that the Yahwist was written either just before or during the Babylonian exile of the 6th century, and the Priestly final edition was made late in the Exilic period or soon after.^[5]

As for why the book was created, a theory which has gained considerable interest, although still controversial is "Persian imperial authorisation". This proposes that the Persians, after their conquest of Babylon in 538 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. The two powerful groups making up the community—the priestly families who controlled the Temple and who traced their foundation-myth to Moses and the wilderness wanderings, and the major landowning families who made up the "elders" and who traced their own origins to Abraham, who had "given" them the land—were in conflict over many issues, and each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text.^[15]

Genre[link]

Genesis is perhaps best seen as an example of "antiquarian history", a type of literature telling of the first appearance of humans, the stories of ancestors and heroes, and the origins of culture, cities and so forth.^[16] The most notable examples are found in the work of Greek historians of the 6th century BC: their intention was to connect notable families of their own day to a distant and heroic past, and in doing so they did not distinguish between myth, legend, and facts.^[17] Professor Jean-Louis Ska of the Pontifical Biblical Institute calls the basic rule of the antiquarian historian the "law of conservation": everything old is valuable, nothing is eliminated.^[18] Ska also points out the purpose behind such antiquarian histories: antiquity is needed to prove the worth of Israel's traditions to the nations (the neighbours of the Jews in early Persian Palestine), and to reconcile and unite the various factions within Israel itself.^[18]

Themes[link]

Joseph recognized by his brothers (Léon Pierre Urbain Bourgeois, 1863)

Promises to the ancestors[link]

In 1978 David Clines published his influential The Theme of the Pentateuch - influential because he was one of the first to take up the question of the theme of the entire five books. Clines' conclusion was that the overall theme is "the partial fulfillment - which implies also the partial nonfulfillment - of the promise to or blessing of the Patriarchs." (By calling the fulfillment "partial" Clines was drawing attention to the fact that at the end of Deuteronomy the people are still outside Canaan).^[19]

The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded).^[20] Through the patriarchs God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future.^[21] God tells the patriarchs that he will be faithful to their descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith" in the context of Genesis and the Hebrew bible means agreement to the promissory relationship, not a body of belief).^[22]

The promise itself has three parts: offspring, blessings, and land.^[23] The fulfilment of the promise to each patriarch depends on having a male heir, and the story is constantly complicated by the fact that each prospective mother - Sarah, Rebekah and Rachel - is barren. The ancestors, however, retain their faith in God and God in each case gives a son - in Jacob's case, twelve sons, the foundation of the chosen Israelites. All three promises are more richly fulfilled in each succeeding generation, until through Joseph "all the world" is saved from famine,^[24] and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled.^[20]

God's chosen people[link]

Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the idea that a single theme (or theology) runs through Genesis - a theology of the Abraham cycle or the Jacob cycle or the Joseph cycle might be possible, or a theology of the Yahwist or the Priestly source, but not a single theology or overarching theme for all of Genesis.^[25] The problem lies in finding a way to unite the patriarchal theme of divine promise to the primeval history, with its theme of God's continuing mercy in the face of man's sinful nature.^[26] One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from mankind:^[26] God creates the world and mankind, mankind rebels, and God "elects" (chooses) Abraham.^[3]

To this basic plot (which comes from the Yahwist) the Priestly source has added a series of covenants dividing history into stages, each with its own distinctive "sign". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is circumcision; and the last, which doesn't appear until the book of Exodus, is with Israel alone, and its sign is Sabbath. Each covenant is mediated by a great leader (Noah, Abraham, Moses), and at each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses).^[3]

See also[link]

Wikisource has original text related to this article: Genesis

• Bible and history
• Biblical Patriarchs
• Creation according to Genesis
• Creation myth
• Covenant (biblical)
• Dating the Bible
• Mosaic authorship
• Paradise Lost
• Protevangelium
• Seven Laws of Noah
• Tanakh
• Weekly Torah portion
• Wife-sister narratives in Genesis

References[link]

Bibliography[link]

Commentaries on Genesis[link]

• Cotter, David W (2003). Genesis. Liturgical Press. http://books.google.com.au/books?id=6lCVzr4cT9QC&printsec=frontcover&dq=Genesis+David+W.+Cotter#v=onepage&q&f=false. 

• Hamilton, Victor P (1990). The book of Genesis: chapters 1-17. Eerdmans. http://books.google.com.au/books?id=WW31E9Zt5-wC&pg=PR3&dq=Genesis&cad=3#v=onepage&q&f=false. 

• Hamilton, Victor P (1995). The book of Genesis: chapters 18-50. Eerdmans. http://books.google.com.au/books?id=zlQ4chBCC5oC&pg=PA198&dq=The+book+of+Genesis:+chapters+1-17+Victor+P.+Hamilton#v=onepage&q&f=false. 

• Kessler, Martin; Deurloo, Karel Adriaan (2004). A commentary on Genesis: the book of beginnings. Paulist Press. http://books.google.com.au/books?id=mBWeLCTgT0QC&printsec=frontcover&dq=A+commentary+on+Genesis:+the+book+of+beginnings+Martin+Kessler,+Karel+Adriaan+Deurloo#v=onepage&q&f=false. 

• McKeown, James (2008). Genesis. Eerdmans. http://books.google.com.au/books?id=-gqTTl1iPr8C&printsec=frontcover&dq=Genesis+McKeown#v=onepage&q&f=false. 

• Rogerson, John William (1991). Genesis 1-11. T&T Clark. http://books.google.com.au/books?id=EFle13pCS0wC&printsec=frontcover&dq=Genesis+1-11+John+William+Rogerson#v=onepage&q&f=false. 

• Sacks, Robert D (1990). A Commentary on the Book of Genesis. Edwin Mellen. http://www.archive.org/details/RobertSacksACommentaryOnTheBookOfGenesis. 

• Towner, Wayne Sibley (2001). Genesis. Westminster John Knox Press. http://books.google.com.au/books?id=6ONdsoa7MHUC&printsec=frontcover&dq=Genesis+Wayne+Sibley+Towner#v=onepage&q&f=false. 

• Von Rad, Gerhard (1972). Genesis: A Commentary. Westminster John Knox Press. http://books.google.com.au/books?id=IbuBa8Qy3AwC&printsec=frontcover&dq=Genesis:+A+Commentary+Gerhard+Von+Rad#v=onepage&q&f=false. 

• Wenham, Gordon (2003). "Genesis". In James D. G. Dunn, John William Rogerson. Eerdmans Bible Commentary. Eerdmans. http://books.google.com.au/books?id=2Vo-11umIZQC&pg=PA34&dq=Eerdmans+Genesis+his+rise+to+be+ruler+of+all+Egypt#v=onepage&q&f=false. 

• Whybray, R.N (2001). "Genesis". In John Barton. Oxford Bible Commentary. Oxford University Press. http://books.google.com.au/books?id=3surkLVdw3UC&pg=PA38&dq=4.+Genesis+Whybray+Genesis+and+the+Pentateuch#v=onepage&q=4.%20Genesis%20Whybray%20Genesis%20and%20the%20Pentateuch&f=false. 

General[link]

• Bandstra, Barry L (2004). Reading the Old Testament: an introduction to the Hebrew Bible. Wadsworth. http://books.google.com.au/books?id=vRY9mTUZKJcC&pg=PA489&lpg=PA489&dq=Bandstra,+Barry+L+%282004%29.+Reading+the+Old+Testament:+an+introduction+to+the+Hebrew+Bible#v=onepage&q&f=false. 

• Blenkinsopp, Joseph (2004). Treasures old and new: essays in the theology of the Pentateuch. Eerdmans. http://books.google.com.au/books?id=wq0YsOpTjKIC&printsec=frontcover&dq=Treasures+old+and+new:+essays+in+the+theology+of+the+Pentateuch#v=onepage&q&f=false. 

• Brueggemann, Walter (2002). Reverberations of faith: a theological handbook of Old Testament themes. Westminster John Knox. http://books.google.com.au/books?id=dBJQ71RIpdMC&printsec=frontcover&dq=theological+handbook+of+Old+Testament+themes#v=onepage&q&f=false. 

• Campbell, Antony F; O'Brien, Mark A (1993). Sources of the Pentateuch: texts, introductions, annotations. Fortress Press. http://books.google.com.au/books?id=cwhICpcHBsQC&pg=PR3&dq=Sources+of+the+bible&cad=3#v=onepage&q=Sources%20of%20the%20bible&f=false. 

• Carr, David M (1996). Reading the fractures of Genesis. Westminster John Knox Press. http://books.google.com.au/books?id=8UJctZxFHikC&printsec=frontcover&dq=Reading+the+fractures+of+Genesis:+historical+and+literary+approaches#v=onepage&q&f=false. 

• Clines, David A (1997). The theme of the Pentateuch. Sheffield Academic Press. http://books.google.com.au/books?id=Z45ullcFRG8C&printsec=frontcover&dq=Clines+Theme+of+the+Pentateuch#v=onepage&q&f=false. 

• Davies, G.I (1998). "Introduction to the Pentateuch". In John Barton. Oxford Bible Commentary. Oxford University Press. http://books.google.com.au/books?id=3surkLVdw3UC&pg=PA12&dq=Oxford+Bible+Commentary+Introduction+to+the+Pentateuch#v=onepage&q=Oxford%20Bible%20Commentary%20Introduction%20to%20the%20Pentateuch&f=false. 

• Gooder, Paula (2000). The Pentateuch: a story of beginnings. T&T Clark. http://books.google.com.au/books?id=49XpvvO-Oq0C&printsec=frontcover&dq=The+Pentateuch+Paula+Gooder#v=onepage&q&f=false. 

• Kugler, Robert; Hartin, Patrick (2009). The Old Testament between theology and history: a critical survey. Eerdmans. http://books.google.com.au/books?id=L8WbXbPjxpoC&printsec=frontcover&dq=Robert+Kugler,+Patrick+Hartin#v=onepage&q&f=false. 

• Levin, Christoph L (2005). The Old testament: a brief introduction. Princeton University Press. http://books.google.com.au/books?id=7geSuBAQ1e0C&printsec=frontcover&dq=The+Old+testament:+a+brief+introduction+Christoph+Levin#v=onepage&q&f=true. 

• Longman, Tremper (2005). How to read Genesis. InterVarsity Press. http://books.google.com.au/books?id=SKEJ3kT7S2kC&printsec=frontcover&dq=How+to+read+Genesis+Tremper+Longman#v=onepage&q&f=false. 

• McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer University Press. http://books.google.com/books?id=VwOs9f1FpmsC&pg=PA87&dq=william+propp+exodus+1-18#v=onepage&q=william%20propp%20exodus%201-18&f=false. 

• Ska, Jean-Louis (2006). Introduction to reading the Pentateuch. Eisenbrauns. http://books.google.com.au/books?id=7cdy67ZvzdkC&printsec=frontcover&dq=Introduction+to+reading+the+Pentateuch+Jean+Louis+Ska#v=onepage&q&f=false. 

• Van Seters, John (1992). Prologue to History: The Yahwist As Historian in Genesis. Westminster John Knox Press. http://www.google.ca/books?id=zRl8aj_KiM4C&printsec=frontcover#v=onepage&q&f=false. 

• Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick Graham. The Hebrew Bible today: an introduction to critical issues. Westminster John Knox Press. http://books.google.com.au/books?id=owwhpmIVgSAC&printsec=frontcover&dq=The+Hebrew+Bible+today:+an+introduction+to+critical+issues#v=onepage&q&f=false. 

• Van Seters, John (2004). The Pentateuch: a social-science commentary. Continuum International Publishing Group. http://books.google.com.au/books?id=T-Vi9eK_vS0C&pg=PA7&dq=Sources+of+the+bible&cad=3#v=onepage&q=Sources%20of%20the%20bible&f=false. 

• Walsh, Jerome T (2001). Style and structure in Biblical Hebrew narrative. Liturgical Press. http://books.google.com.au/books?id=hGeXrcQTZ2kC&printsec=frontcover&dq=style+and+structure+in+biblical+hebrew+narrative#v=onepage&q&f=false. 

External links[link]

Wikimedia Commons has media related to: Book of Genesis

• Book of Genesis illustrated
• Genesis Reading Room (Tyndale Seminary): online commentaries and monographs on Genesis.
• Bereshit with commentary in Hebrew
• בראשית Bereishit - Genesis (Hebrew - English at Mechon-Mamre.org)
• Genesis at Mechon-Mamre (Jewish Publication Society translation)
• Hebrew Audiobook of Genesis from Librivox
• Genesis (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org
• Genesis (Judaica Press) at Chabad.org
• Young's Literal Translation (YLT)
• New International Version (NIV)
• Revised Standard Version (RSV)
• Westminster-Leningrad codex
• Aleppo Codex
• Genesis in Hebrew, Aramaic, Syriac, Greek, Latin, and English - The critical text of the Book of Genesis in Hebrew with ancient versions (Masoretic, Samaritan Pentateuch, Samaritan Targum, Targum Onkelos, Peshitta, Septuagint, Vetus Latina, Vulgate, Aquila, Symmachus, and Theodotion) and English translation for each version in parallel.

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David Pawson
Born	1930
Occupation	International Bible Expositor, theologist, Pastor, previously Chaplain
Nationality	British
Alma mater	Durham University & Cambridge University
Genres	Christian apologetics, Evangelist
Subjects	Bible study (Christian)

J. David Pawson (born 1930) is a prominent Bible teacher based in Great Britain. He is the author of more than thirty books.

Biography[link]

According to his autobiography,^[1] Pawson's immediate ancestors were all farmers, Methodist preachers or both - dating back to John Pawson, a friend and follower of John Wesley. His father, H. Cecil Pawson, was head of Agriculture at Durham University and also Vice President of the Methodist conference.^[2] From his childhood in the north of England David Pawson had wanted to be a farmer, but by the time he had completed his studies for a B.Sc. in Agriculture at Durham University, he felt God was calling him into full-time Christian ministry. He then studied for an M.A. in theology at Wesley House, Cambridge University, and subsequently joined the Royal Air Force as a chaplain, serving in Aden.

After leaving the RAF he served as a Methodist minister, but became increasingly uncomfortable with the idea of infant baptism. After appearing before a doctrinal committee of the Methodist church, he volunteered to leave the denomination, and did so. Shortly thereafter he accepted an invitation to become the pastor of Gold Hill Baptist Church in Buckinghamshire.

Later, as pastor of Guildford Baptist Church ('Millmead', which he helped to design), he established a reputation among both evangelicals and charismatics as a Bible teacher. From here his teaching tapes - originally made for the church's sick and elderly members - became popular worldwide. Under his ministry, Millmead became one of the largest Baptist churches in the United Kingdom.

Pawson left Millmead in 1979 and engaged in an itinerant worldwide Bible teaching ministry. As of 2010, Pawson, aged 80, is still preaching at events across the globe.

Teachings[link]

In The Normal Christian Birth, Pawson argued that a biblical initiation into Christianity should involve more than a simple 'sinners prayer'. Whilst accepting the fundamental basis of salvation by faith, he argued that the Biblical model of a person's "birth" into God's kingdom included aspects which are frequently ignored or forgotten today. He proposed four principal steps: repentance towards God; believing in Jesus, baptism in water and receiving the Holy Spirit. This, according to Pawson, is the biblical pattern for a "normal Christian birth". According to the book itself, "David Pawson advocates a synthesis of the 'liberal' emphasis on repentance, the 'evangelical' on faith, the 'sacramental' on baptism and the 'pentecostal' on the Spirit." This work of Pawson has been influential and is taught at a number of theological seminaries and mission stations.

In Leadership is Male, he teaches that leadership is a role given by God to men. In so doing, he criticizes men for not taking proper responsibility in important aspects of family and church life. He argues that modern men too often neglect their social obligations and should return to the Biblical model of manhood. This book's foreword was written by a woman, Elisabeth Elliot.

In The Road to Hell, Pawson is critical of Annihilationism, the teaching that the punishment of hell is not eternal. He teaches that people who go to hell experience eternal suffering. According to the book itself, by "challenging the modern alternatives of liberal 'universalism' and evangelical 'annihilationism', David Pawson presents the traditional concept of endless torment as soundly biblical."

In Unlocking the Bible, Pawson presents a book by book study of the whole Bible. The book is based on Pawson's belief that the Bible should be studied, as it was written, "a book at a time" (certainly not a verse, or even a chapter at a time); and that each book is best understood by discovering why and for whom it was written. It is based on an arranged series of talks in which he set out the background, purpose, meaning and relevance of each book of the Bible, and was transcribed into written form by Andy Peck. The groundwork for this study was laid in the 1960s and '70s, when Pawson took his congregation through nearly half of the Old Testament and all of the New Testament line by line (recordings of those studies are still distributed).

In When Jesus Returns, he critically considers in the light of scripture the major views on eschatology popular in the church today, specifically the preterist, historicist, futurist and idealist schools of interpreting the Book of Revelation. He rejects postmillennialism in favour of a premillennial understanding of the Second Coming, so that Jesus will return bodily in power immediately before his reign over the world for a millennium from Jerusalem. He asserts that the supernatural taking up of believers alive at this time (following the 'tribulation' period of persecution), so as to join the returning Christ, fulfils the Rapture prophecies; he argues against a pre-tribulation timing of the rapture. He further argues that the return of the Jews to the Holy Land is a fulfilment of scriptural prophecy, and that prophecies spoken about Israel relate specifically to Israel (not to the church), so that the outstanding prophecies about Israel will be fulfilled before the end of the age.

In Jesus Baptises in One Holy Spirit, Pawson discusses the evidence for the Baptism in the Holy Spirit as a separate event from believing, repentance and water baptism. He argues that a believer does not receive the indwelling Holy Spirit until s/he is baptized in the Spirit, a distinct experience evidenced by charismatic gifts such as prophecy or tongues. This differs from the evangelical view that the Spirit is automatically received when a person believes, and the Pentecostal view that receiving the indwelling Spirit (at conversion) and receiving the Baptism in the Spirit are two experiences with different purposes.

In The Challenge of Islam to Christians, Pawson documents the present rapid rise of Islam in the West. He explains what Islam is, arguing that its rejection of Jesus Christ's divinity mean the two faiths cannot be reconciled, and he proposes a Christian response, based on the church purifying itself. The book details Pawson's testing of his premonition that Britain would become Islamic. In comparing the situation to that portrayed by the Hebrew prophet Habakkuk, Pawson implies that the rise of Islam could be impending judgement for the immorality into which Western churches and secular humanist society has sunk.

In Once Saved, Always Saved?, Pawson uses scripture to question the frequent evangelical claim that someone who has once believed in Jesus Christ will end up with Christ in heaven whatever that person subsequently believes or does. (Twelve years earlier, another evangelical, RT Kendall, summed up this claim in a book having the same title without a question mark.) Pawson points to the need to persevere in faith, and to the repeated exhortations in scripture to do so.

In Word and Spirit Together: Uniting Charismatics and Evangelicals (a revision of Fourth Wave), Pawson calls for an end to the division between charismatic and Evangelical Christians over the issue of Spiritual Baptism and charismatic gifts. He argues that the charismatic gifts are for the church today but that their practice should be built on a solid scriptural basis. He therefore argues that the two groups should learn from each other, to the benefit of both.

In Defending Christian Zionism, Pawson puts the case that the return of the Jews to the Holy Land is a fulfilment of scriptural prophecy, and that Christians should support the existence of the Jewish State (although not unconditionally its actions) on theological grounds. He also argues that prophecies spoken about Israel relate specifically to Israel (not to the church, as in "replacement theology"). However he criticises Dispensationalism, a largely American movement holding similar views about Israel. Pawson was spurred to write this book by the work of Stephen Sizer, an evangelical Anglican who rejects Christian Zionism. A debate can be heard between the two at Pawson/Sizer debate. Pawson's book Israel in the New Testament continues the Christian Zionist theme.

In the Come with me through series, Pawson goes through an entire book of the Bible. This series is also based on the preaching of David Pawson to his congregation back in the 60's and 70's. There are currently just a few titles released in this series with more to come.

Books[link]

• Christianity Explained, 2006, David Pawson, Terra Nova Publications, ISBN 1-901949-46-X
• Explaining Water Baptism, 2000, David Pawson, Sovereign World Ltd, ISBN 1-85240-083-8
• Explaining the Baptism with the Holy Spirit, 2004, David Pawson, Joyce Huggett, Sovereign World, ISBN 1-85240-383-7
• Explaining the Resurrection, 2000, David Pawson, Sovereign World, Ltd, ISBN 1-85240-089-7
• Explaining the Second Coming, 2000, David Pawson, Renew, ISBN 1-85240-118-4
• Hope for the Millennium, 1999, David Pawson, Hodder & Stoughton, ISBN 0-340-73559-7
• Head in the Clouds, 1999, David Pawson, Hodder & Stoughton Religious, ISBN 0-340-60812-9
• Is John 3:16 the Gospel?, 2007, David Pawson, Terra Nova Publications International Ltd, ISBN 1-901949-55-9
• Infant Baptism Under Cross-examination, 1976, David Pawson, Colin Buchanan, Grove Books Ltd, ISBN 0-901710-89-X
• Is the Blessing Biblical?, 1996, David Pawson, Hodder & Stoughton, ISBN 0-340-66147-X
• Jesus Baptises in One Holy Spirit: When?, How?, Why?, Who?, 1997, David Pawson, Hodder&Stoughton Religious, ISBN 0-340-69398-3
• Jesus Baptises In One Holy Spirit, 2006, David Pawson, Terra Nova Publications, ISBN 1-901949-44-3
• Leadership Is Male, 1990, David Pawson, Thomas Nelson Inc, ISBN 0-8407-9023-6
• Loose Leaves From My Bible, 1994, David Pawson, North Bank Graphics, ISBN 0-9522985-0-3
• Not as Bad as the Truth: Memoirs of an Unorthodox Evangelical, 2006, David Pawson, Hodder Headline, ISBN 0-340-86427-3
• Once Saved, Always Saved?: A Study in Perseverance and Inheritance, David Pawson, Roger Forster, Hodder Headline, 1996, ISBN 0-340-61066-2
• Tell me the truth!, 1977, David Pawson, Harold Shaw, ISBN 0-87788-837-X
• The Road to Hell: Everlasting Torment or Annihilation? 1996, David Pawson, Hodder Headline 1996 and Terra Nova Publications International Ltd 2007, ISBN 0-340-53964-X
• The Normal Christian Birth: How to Give New Believers a Proper Start in Life, David Pawson, Hodder & Stoughton 1989 and Hodder Headline 1991, ISBN 0-340-48972-3
• The Challenge of Islam to Christians, 2003, David Pawson, Hodder Headline, ISBN 0-340-86189-4
• Unlocking the Bible Omnibus: A Unique Overview of the Whole Bible, 2003, David Pawson, HarperCollins UK, ISBN 0-00-716666-4
• When Jesus Returns, 1995, David Pawson, Hodder & Stoughton Religious, ISBN 0-340-61211-8
• Word And Spirit Together, 2007, David Pawson, Terra Nova Publications, ISBN 1-901949-53-2
• Where is Jesus now?, 2001, David Pawson, Kingsway Publications, ISBN 0-85476-930-7
• Why Does God Allow Natural Disasters?, 2007, David Pawson, Terra Nova Publications, 2007, ISBN 1-901949-56-7
• Defending Christian Zionism, 2008, David Pawson, Terra Nova Publications, 2008, ISBN 978-1-901949-62-9
• Practising the Principles of Prayer, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-58-2
• Living in Hope, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-60-5
• The God and the Gospel of Righteousness, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-59-9
• Come with me through Revelation, 2008, David Pawson, Terra Nova Publications, ISBN 978-1-901949-61-2
• Israel in the New Testament, 2009, David Pawson, Terra Nova Publications, ISBN 978-1-901949-64-3
• Come with me through Mark, 2009, David Pawson, Terra Nova Publications, ISBN 978-1-901949-66-7

References[link]

External links[link]

• David Pawson website
• A brief history of Guildford Baptist Church

Medal record
Men's swimming
Competitor for the  United States
Olympic Games
Silver	1976 Montreal	200 m butterfly
World Championships (LC)
Silver	1973 Belgrade	200 m butterfly
Silver	1978 Berlin	200 m butterfly
Pan American Games
Silver	1975 Mexico City	200 m butterfly

Steven Garrett "Steve" Gregg (born 3 November 1955 in Wilmington, Delaware) is a former American swimmer. He represented the United States at the 1976 Summer Olympics in Montreal, where he won a silver medal in the 200-meter butterfly, finishing behind compatriot Mike Bruner.^[1] Not to be confused with partial Preterist Steve Gregg (born 29 May 1953).

References[link]

External links[link]

• Steve Gregg biography and Olympic results, from http://www.sports-reference.com/.

v t e 1976 USA Olympic Swimming Team Men's Team Jim Babashoff Joe Bottom Mike Bruner Rick Colella Casey Converse Lawrence Dowler Billy Forrester Bruce Furniss Steve Furniss Brian Goodell Steven Gregg Bobby Hackett Gary Hall, Sr. Daniel Harrigan Paul Hartloff John Hencken Bob Jackson Charles Keating Tim McKee Jim Montgomery John Naber Douglas Northway Peter Rocca Tim Shaw Rodney Strachan Matt Vogel Chris Woo Women's Team Shirley Babashoff Melissa Belote Wendy Boglioli Brenda Borgh Lelei Fonoimoana Maryanne Graham Jeanne Haney Janis Hape Kathy Heddy Jennifer Hooker Linda Jezek Nicole Kramer Renee Laravie Renee MaGee Marcia Morey Kim Peyton Laurie Siering Miriam Smith Jill Sterkel Karen Thornton Tauna Vandewghe Wendy Weinberg Donnalee Wennerstrom Camille Wright Staff John Bogert Doc Counsilman (Men's Head Coach) Lawrence Dowler Frank Elm Carolyn Finneran Don Gambril George Haines Jim Montrella Jack Nelson Charlotte Piper Albert Schoenfield

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