Divine Principle Bible

Genesis 1–10

Text note: Biblical text is the King James Version. Commentary is devotional and interpretive, drawing on Divine Principle themes through paraphrase rather than direct quotation.

Genesis 1

1:1In the beginning God created the heaven and the earth.

Comment on 1:1: I began all things with purpose, order, and love. Creation did not begin in confusion, but in My intention to establish a world where My children could dwell with Me in joy.

1:2And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Comment on 1:2: Before the beauty of completion appeared, My Spirit was already present, preparing the way. Even when things seem unformed, I am not absent. I move first, and then I bring order.

1:3And God said, Let there be light: and there was light.

Comment on 1:3: I created by My word. Light comes first because truth must come first. Whenever I begin restoration, I first send light to separate what is of heaven from what is of darkness.

1:4And God saw the light, that it was good: and God divided the light from the darkness.

Comment on 1:4: I did not mix light and darkness. This chapter teaches that My creation begins through distinction, order, and principled separation. Goodness must be recognized and set apart.

1:5And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 1:6And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 1:7And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 1:8And God called the firmament Heaven. And the evening and the morning were the second day.

Comment on 1:6–8: I formed realms and proper relationships. Creation grows through structure. My world is not random but ordered, and every being finds meaning when it stands in its right position.

1:9And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 1:10And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 1:11And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 1:12And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 1:13And the evening and the morning were the third day.

Comment on 1:9–13: I made the earth fruitful. Seed, growth, and multiplication reveal that My creation was intended to develop toward maturity. I did not create a dead universe, but a living order meant to bear good fruit according to principle.

1:14And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 1:15And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 1:16And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 1:17And God set them in the firmament of the heaven to give light upon the earth, 1:18And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 1:19And the evening and the morning were the fourth day.

Comment on 1:14–19: I established time, rhythm, and order for life. Seasons are not accidents. They show that My creation moves by law, harmony, and purpose. Human life also was meant to mature by principled stages under My guidance.

1:20And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 1:21And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 1:22And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 1:23And the evening and the morning were the fifth day.

Comment on 1:20–23: My blessing is bound to life, multiplication, and joy. Fruitfulness is not evil in My sight. The created world shows that increase under My love was part of the original ideal from the beginning.

1:24And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 1:25And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 1:26And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Comment on 1:26: Here is the center of My creation. I made human beings in My image, not to live in misery and alienation, but to grow into My likeness and exercise loving dominion over all things.

1:27So God created man in his own image, in the image of God created he him; male and female created he them.

Comment on 1:27: I created male and female together as My image. This shows that My image is reflected fully through the harmony of man and woman. My ideal was never isolation, but union in love, dignity, and mutual completion.

1:28And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Comment on 1:28: I gave the first blessing here. Be fruitful means mature in heart and character. Multiply means establish families of love. Have dominion means govern creation with care, wisdom, and responsibility. This verse contains the structure of My original ideal.

1:29And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 1:30And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

Comment on 1:29–30: I provided for all creation. My original world was meant to rest in abundance, provision, and peace under My care.

1:31And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Comment on 1:31: I did not call creation barely acceptable. I called it very good. Evil, sorrow, and broken love were never My original design. This chapter reveals My joy before the fall and My enduring purpose to restore that joy again.

God of Original Ideal Commentary

I gave this chapter so My children would know My original heart before the history of sin and sorrow. Everything in this chapter moves toward the creation of human beings, because they were to be the center of My love.

Rev. Moon, as My son, has understood Genesis 1 as the revelation of My ideal, the path to maturity, true family, and loving stewardship over creation.

Genesis 2

2:1Thus the heavens and the earth were finished, and all the host of them.

Comment on 2:1: I completed creation as a harmonious whole. My purpose was not endless disorder, but fulfillment. This verse shows that creation has an intended completion and is not meant to remain unfinished.

2:2And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

Comment on 2:2: My rest was not exhaustion. It was the joy of completion. The Sabbath reveals that My desire was to dwell in peace with a finished creation centered on love, order, and harmony.

2:3And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

Comment on 2:3: I sanctified the day of rest because the goal of creation is holy joy with Me. Human beings were meant to enter that rest after reaching maturity, not to live in anxiety, alienation, and separation.

2:4These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, 2:5And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

Comment on 2:5: This verse shows that My creation was prepared in relationship to human responsibility. Even in the beginning, the earth awaited the human being who would stand as steward, cultivator, and loving lord over creation.

2:6But there went up a mist from the earth, and watered the whole face of the ground. 2:7And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Comment on 2:7: I formed the human being with intimacy and care. I gave life from Myself. Human beings carry a unique value because they were meant to reflect My heart and life.

2:8And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. 2:9And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

Comment on 2:8–9: I placed the human being in a garden, not a wilderness of despair. The tree of life points to perfected life in union with Me, while the tree of the knowledge of good and evil marks a boundary within the growing period of responsibility.

2:10And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 2:11The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 2:12And the gold of that land is good: there is bdellium and the onyx stone. 2:13And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 2:14And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

Comment on 2:10–14: I prepared abundance and beauty in the created world. The details of rivers and precious things show that My ideal was concrete, substantial, and earthly, not merely abstract or invisible.

2:15And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

Comment on 2:15: I gave the first human a responsibility. Love and blessing do not cancel responsibility. To dress and keep the garden means that dominion must be caring, faithful, and aligned with My purpose.

2:16And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 2:17But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Comment on 2:16–17: My command was not arbitrary cruelty. It was protection during the period of growth. Love must mature through obedience and responsibility before entering full union and blessing.

2:18And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

Comment on 2:18: Here I reveal clearly that isolation is not My ideal. I created human beings for relationship. I intended partnership, mutuality, and joy in love.

2:19And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 2:20And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

Comment on 2:19–20: I allowed Adam to name the creatures because he was meant to exercise dominion through wisdom and love. Yet no created thing could stand as his true partner.

2:21And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 2:22And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

Comment on 2:21–22: I created woman from man and brought her to him to show that they belong in profound unity. The call is to oneness.

2:23And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

Comment on 2:23: Adam’s joy reveals the awakening of love and recognition. The first human pair stand as counterparts meant to rejoice in one another and prepare for holy union under My blessing.

2:24Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Comment on 2:24: This verse reveals My original ideal of marriage. A man and woman were meant to unite in exclusive, enduring, and holy love.

2:25And they were both naked, the man and his wife, and were not ashamed.

Comment on 2:25: There was no shame in the beginning because there was no sin, fear, or false love. This verse reveals the innocence, transparency, and purity of the original relationship I intended.

God of Original Ideal Commentary

I gave this chapter so My children would understand more deeply the environment, order, and relationships of My original creation.

Rev. Moon, as My son, has thought of this chapter as a revelation of My original ideal for human maturity, true partnership, and blessed family.

Genesis 3

3:1Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Comment on 3:1: Here deception enters My creation through subtle questioning of My word. The corruption of love begins with the corruption of the word.

3:2And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3:3But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Comment on 3:2–3: Eve knew My command, yet knowledge alone was not enough. The period of growth required faithful obedience and purity of heart before the time of full blessing.

3:4And the serpent said unto the woman, Ye shall not surely die: 3:5For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

Comment on 3:4–5: The tempter appealed to pride, impatience, and false promise. The fallen way says blessing can be seized before the proper time, apart from obedience to Me.

3:6And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

Comment on 3:6: This verse reveals the human fall. The “fruit” points beyond literal food to a wrongful act of love that violated the command during the immature stage.

3:7And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

Comment on 3:7: Shame entered immediately because love had become false. Where there had been innocence, fear and concealment now appeared.

3:8And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

Comment on 3:8: I came seeking My children, but they hid from Me. This is the sorrow that began the long history of restoration.

3:9And the LORD God called unto Adam, and said unto him, Where art thou?

Comment on 3:9: I asked, “Where art thou?” because fallen humanity had lost its true position before Me.

3:10And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 3:11And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

Comment on 3:10–11: Fear replaced joy, and accusation soon replaced honesty. Restoration must recover true heart, true love, and true lineage.

3:12And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 3:13And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

Comment on 3:12–13: The fallen world begins with blame. Human responsibility was essential from the beginning, and its failure shaped all later history.

3:14And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 3:15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

Comment on 3:14–15: Even in judgment I began the providence of restoration. Here the history of redemption begins.

3:16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

Comment on 3:16: This verse shows the painful disorder that entered human relationships after the fall. Restoration must heal the broken order between man and woman.

3:17And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 3:18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 3:19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Comment on 3:17–19: Creation itself came under sorrow because the lord of creation had fallen. Labor, thorns, and death are not My original joy.

3:20And Adam called his wife’s name Eve; because she was the mother of all living.

Comment on 3:20: Even after the fall, the future of humanity would still come through the human family. Restoration must work through lineage, birth, family, and history.

3:21Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

Comment on 3:21: Though My children fell, I did not stop caring for them. My heart of love continued into the sorrowful history of restoration.

3:22And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 3:24So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Comment on 3:22–24: I blocked the way to the tree of life from principle. The whole Bible thereafter becomes the course of reopening the way to the tree of life through restoration.

God of Original Ideal Commentary

I gave this chapter so My children would know why the world of sorrow began. My suffering as the Heavenly Parent began here in the heartbreak of seeing My children hide from Me.

Rev. Moon, as My son, has understood this chapter as the turning point that explains the necessity of the entire providence of restoration.

Genesis 4

4:1And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

Comment on 4:1: After the fall, the history of restoration had to begin through the family line. Cain’s birth marks the first generation born outside Eden.

4:2And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Comment on 4:2: Cain and Abel stand in different positions within the providence. Restoration now requires an offering and a right relationship between brothers.

4:3And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4:4And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

Comment on 4:3–4: I looked first at the person and then at the offering. Abel’s position in the providence allowed his offering to be received as the central offering for that stage.

4:5But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

Comment on 4:5: In restoration history, the one in Cain’s position must overcome resentment and unite with the one in Abel’s position.

4:6And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 4:7If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

Comment on 4:6–7: Cain’s destiny was not fixed. The struggle at the door is the struggle of fallen nature.

4:8And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

Comment on 4:8: The first murder came from a failure to restore brotherhood. Here begins the tragic pattern of human history.

4:9And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

Comment on 4:9: Restoration depends on responsibility for one another. You were meant to guard, love, and restore one another.

4:10And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. 4:11And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; 4:12When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

Comment on 4:10–12: Bloodshed deepens separation from Me and from creation. The earth itself bears witness when human beings destroy one another.

4:13And Cain said unto the LORD, My punishment is greater than I can bear. 4:14Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 4:15And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

Comment on 4:13–15: Even after Cain’s grave sin, I did not abandon him to immediate destruction. My heart still sought to preserve life.

4:16And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

Comment on 4:16: To go out from My presence is the deepest sorrow. Yet even there, the providence of history continues.

4:17And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 4:18And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 4:19And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 4:20And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 4:21And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. 4:22And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.

Comment on 4:17–22: Culture and skill continued to develop even in the fallen line. Progress without restored heart cannot complete My ideal.

4:23And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 4:24If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

Comment on 4:23–24: Violence grows more boastful as sin deepens through the generations.

4:25And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

Comment on 4:25: Seth appears as the new seed through whom the providence can continue.

4:26And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.

Comment on 4:26: Here the line of faith becomes visible again. Even after bloodshed and failure, the path of return remains open.

God of Original Ideal Commentary

I gave this chapter so My children would understand how the history of restoration began within the first fallen family.

Rev. Moon, as My son, has understood this chapter as one of the clearest early revelations of the Cain and Abel principle in history.

Genesis 5

5:1This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 5:2Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

Comment on 5:1–2: Even after the fall, I did not forget that humanity was made in My likeness. Restoration always begins with the memory of what was intended at the start.

5:3And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

Comment on 5:3: Seth continues the providential line after Abel’s loss. Restoration moves through lineage and succession.

5:4And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 5:5And all the days that Adam lived were nine hundred and thirty years: and he died.

Comment on 5:4–5: The words “and he died” repeat through this chapter like a sorrowful bell. Death was not My original desire for My children.

5:6And Seth lived an hundred and five years, and begat Enos: 5:7And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 5:8And all the days of Seth were nine hundred and twelve years: and he died. 5:9And Enos lived ninety years, and begat Cainan: 5:10And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: 5:11And all the days of Enos were nine hundred and five years: and he died. 5:12And Cainan lived seventy years, and begat Mahalaleel: 5:13And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: 5:14And all the days of Cainan were nine hundred and ten years: and he died. 5:15And Mahalaleel lived sixty and five years, and begat Jared: 5:16And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 5:17And all the days of Mahalaleel were eight hundred ninety and five years: and he died. 5:18And Jared lived an hundred sixty and two years, and he begat Enoch: 5:19And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 5:20And all the days of Jared were nine hundred sixty and two years: and he died.

Comment on 5:6–20: This long succession preserves the continuity of the chosen line. Restoration is often slow, carried through the quiet endurance of time.

5:21And Enoch lived sixty and five years, and begat Methuselah: 5:22And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: 5:23And all the days of Enoch were three hundred sixty and five years: 5:24And Enoch walked with God: and he was not; for God took him.

Comment on 5:21–24: Enoch shines in this genealogy because he walked with Me. In the midst of a fallen world marked by death, intimate fellowship with Me remained possible.

5:25And Methuselah lived an hundred eighty and seven years, and begat Lamech: 5:26And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: 5:27And all the days of Methuselah were nine hundred sixty and nine years: and he died. 5:28And Lamech lived an hundred eighty and two years, and begat a son: 5:29And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

Comment on 5:28–29: Noah appears as a child of hope in a weary world. Such moments of naming often mark the emergence of a central figure prepared for a new stage.

5:30And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: 5:31And all the days of Lamech were seven hundred seventy and seven years: and he died. 5:32And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

Comment on 5:32: With Noah and his sons, the next great providential turning point is prepared.

God of Original Ideal Commentary

I gave this chapter so My children would not overlook the meaning of genealogy. Though death runs through the chapter, My providence also runs through it.

Rev. Moon, as My son, has thought of this chapter as a bridge between the fall and the flood.

Genesis 6

6:1And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6:2That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

Comment on 6:1–2: As humanity multiplied, the corruption of love also spread. When desire is separated from My order, fallen history deepens.

6:3And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

Comment on 6:3: My striving with humanity reveals both patience and limit. Providence includes warning, time, and a measured period for response.

6:4There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same became mighty men which were of old, men of renown. 6:5And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

Comment on 6:5: I look not only at outward acts but at the thoughts and intentions of the heart.

6:6And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

Comment on 6:6: This verse reveals My sorrow. History is the history of My suffering heart seeking restoration.

6:7And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

Comment on 6:7: Judgment comes when corruption threatens to consume the whole providential field. Yet even in judgment I was not surrendering My purpose.

6:8But Noah found grace in the eyes of the LORD.

Comment on 6:8: When the world becomes dark, I still seek one central figure through whom a new beginning can be made.

6:9These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

Comment on 6:9: Noah is described by righteousness and fellowship with Me.

6:10And Noah begat three sons, Shem, Ham, and Japheth. 6:11The earth also was corrupt before God, and the earth was filled with violence. 6:12And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

Comment on 6:11–12: Violence and corruption are signs of the fallen world reaching maturity in evil.

6:13And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 6:14Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 6:15And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 6:16A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.

Comment on 6:13–16: The ark is not only a vessel of survival; it is a providential object built through faith, obedience, and long endurance.

6:17And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 6:18But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.

Comment on 6:17–18: Judgment and covenant stand side by side.

6:19And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 6:20Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 6:21And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 6:22Thus did Noah; according to all that God commanded him, so did he.

Comment on 6:19–22: Noah’s obedience is simple and total. The providence advances when one person obeys completely over a long course.

First-Person Commentary

I gave this chapter so My children would understand both the depth of human corruption and the seriousness of My providence.

My Son has thought of this chapter as a pivotal moment in the early providence of restoration.

Genesis 7

7:1And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.

Comment on 7:1: I call Noah and his house into the ark because righteousness in one family can become the basis for a new providential beginning.

7:2Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. 7:3Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

Comment on 7:2–3: Preservation of seed is central to providence.

7:4For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

Comment on 7:4: Seven days of waiting and forty days of flood reflect ordered time in My work.

7:5And Noah did according unto all that the LORD commanded him.

Comment on 7:5: Great providential events rest on repeated, unbroken faithfulness.

7:6And Noah was six hundred years old when the flood of waters was upon the earth. 7:7And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, because of the waters of the flood. 7:8Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, 7:9There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.

Comment on 7:6–9: The ark becomes a separated sphere where a new world can be carried through judgment.

7:10And it came to pass after seven days, that the waters of the flood were upon the earth. 7:11In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 7:12And the rain was upon the earth forty days and forty nights.

Comment on 7:10–12: The forty-day period marks a course of separation and cleansing.

7:13In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark; 7:14They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. 7:15And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. 7:16And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.

Comment on 7:13–16: When I shut Noah in, I established the boundary between judgment and preservation.

7:17And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth. 7:18And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. 7:19And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. 7:20Fifteen cubits upward did the waters prevail; and the mountains were covered.

Comment on 7:17–20: What is centered on My command can be carried safely through even overwhelming conditions.

7:21And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: 7:22All in whose nostrils was the breath of life, of all that was in the dry land, died. 7:23And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.

Comment on 7:21–23: The preservation of a remnant allows restoration to begin again.

7:24And the waters prevailed upon the earth an hundred and fifty days.

Comment on 7:24: Providence moves through time, process, and enduring patience.

First-Person Commentary

I gave this chapter so My children would understand the seriousness of obedience and the reality of providential separation.

My Son has thought of this chapter as a powerful example of how providence works through a central figure, a time condition, and a separated realm.

Genesis 8

8:1And God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged;

Comment on 8:1: I had not forgotten Noah in the flood. This verse marks the turning point from judgment toward restoration and new beginning.

8:2The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 8:3And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.

Comment on 8:2–3: Restoration does not emerge by chance. I govern both the ending of one age and the beginning of another.

8:4And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

Comment on 8:4: Rest follows successful indemnity. Noah’s family can now begin the next stage.

8:5And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. 8:6And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: 8:7And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8:8Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 8:9But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. 8:10And he stayed yet other seven days; and again he sent forth the dove out of the ark; 8:11And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. 8:12And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.

Comment on 8:5–12: Restoration requires patience, timing, and sensitivity to the signs that I provide.

8:13And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. 8:14And in the second month, on the seven and twentieth day of the month, was the earth dried. 8:15And God spake unto Noah, saying, 8:16Go forth of the ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee. 8:17Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. 8:18And Noah went forth, and his sons, and his wife, and his sons’ wives with him: 8:19Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.

Comment on 8:13–19: After judgment, I again direct life toward multiplication, order, and restored beginning.

8:20And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.

Comment on 8:20: A new beginning must be sanctified by devotion, gratitude, and attendance before Me.

8:21And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. 8:22While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

Comment on 8:21–22: I set a framework of continuity so restoration history can proceed.

God of Original Ideal Commentary

I gave this chapter so My children would understand that judgment is not My final word.

Rev. Moon, as My son, has understood this chapter as the stage in which restoration moves from preservation to reestablishment.

Genesis 9

9:1And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

Comment on 9:1: I renew the blessing first spoken in creation.

9:2And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. 9:3Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. 9:4But flesh with the life thereof, which is the blood thereof, shall ye not eat.

Comment on 9:2–4: Even here I protect the sanctity of life. Dominion must remain under reverence and restraint.

9:5And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. 9:6Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

Comment on 9:5–6: Human life remains precious because humanity was made in My image.

9:7And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.

Comment on 9:7: The restoration of humanity must move through generations and lineage.

9:8And God spake unto Noah, and to his sons with him, saying, 9:9And I, behold, I establish my covenant with you, and with your seed after you; 9:10And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. 9:11And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

Comment on 9:8–11: I bind heaven, humanity, and the created order into a continuing relationship of promise.

9:12And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: 9:13I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 9:14And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: 9:15And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 9:16And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. 9:17And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.

Comment on 9:12–17: The rainbow stands as a sign that judgment is bounded by covenant.

9:18And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. 9:19These are the three sons of Noah: and of them was the whole earth overspread. 9:20And Noah began to be an husbandman, and he planted a vineyard: 9:21And he drank of the wine, and was drunken; and he was uncovered within his tent.

Comment on 9:18–21: Even after a great providential victory, failure can still arise.

9:22And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 9:23And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.

Comment on 9:22–23: The issue is the heart and attitude taken toward the central figure.

9:24And Noah awoke from his wine, and knew what his younger son had done unto him. 9:25And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. 9:26And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. 9:27God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

Comment on 9:24–27: A failure in the family of the central figure affects the unfolding of restoration.

9:28And Noah lived after the flood three hundred and fifty years. 9:29And all the days of Noah were nine hundred and fifty years: and he died.

Comment on 9:28–29: Central figures pass, yet the work continues through their descendants and the conditions they established or lost.

God of Original Ideal Commentary

I gave this chapter so My children would see both renewal and warning in the world after the flood.

Rev. Moon, as My son, has understood this chapter as one of the clearest demonstrations that restoration can advance and yet still be imperiled by a failure of heart.

Genesis 10

10:1Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

Comment on 10:1: Restoration must move forward through actual peoples, tribes, and lineages.

10:2The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 10:3And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. 10:4And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 10:5By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

Comment on 10:2–5: Nations, languages, and lands become the stage upon which later providential history will unfold.

10:6And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 10:7And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 10:8And Cush begat Nimrod: he began to be a mighty one in the earth. 10:9He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. 10:10And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

Comment on 10:6–10: Human power, organization, and ambition are increasing again.

10:11Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 10:12And Resen between Nineveh and Calah: the same is a great city. 10:13And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 10:14And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim. 10:15And Canaan begat Sidon his firstborn, and Heth, 10:16And the Jebusite, and the Amorite, and the Girgasite, 10:17And the Hivite, and the Arkite, and the Sinite, 10:18And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 10:19And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. 10:20These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

Comment on 10:11–20: Genealogy maps the historical world into which central figures, chosen peoples, and future conflicts will emerge.

10:21Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. 10:22The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. 10:23And the children of Aram; Uz, and Hul, and Gether, and Mash. 10:24And Arphaxad begat Salah; and Salah begat Eber. 10:25And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. 10:26And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 10:27And Hadoram, and Uzal, and Diklah, 10:28And Obal, and Abimael, and Sheba, 10:29And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 10:30And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. 10:31These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.

Comment on 10:21–31: Through this stream the later providence toward Abraham and the chosen people will advance.

10:32These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.

Comment on 10:32: The nations of the world emerge from this shared root after the flood.

God of Original Ideal Commentary

I gave this chapter so My children would understand that genealogy is part of providence.

Rev. Moon, as My son, has understood such chapters as important because restoration moves through actual blood lines, peoples, and historical conditions.