As a Presbyterian minister, I have attended many Presbytery meetings where candidates for licensure or ordination are asked various questions touching on the Bible, theology, church government, and their commitment to the church’s confessional teaching. Inevitably, one question that is almost always asked is, “What is your view of the days of creation?” or “Tell us about your views on Genesis 1–2.” While these are certainly important questions, I often think we risk missing the deeper point of these chapters.
The tendency is to zero in on the mechanics of creation: how long the days were, how Genesis relates to modern science, and so on. But if that is where the conversation begins and ends, we may miss the richer theological message God is communicating. And this is not just an issue for candidates standing for ordination. Many parishioners, too, can come away from these debates thinking Genesis 1 and 2 are mostly about science, chronology, or apologetics, rather than about the goodness of God, the dignity of humanity, and the purpose for which we were made.
Too often, the focus of these discussions narrows to debates about timelines and compatibility with science while bypassing the rich theological, covenantal, and Christological significance of the creation account. Genesis 1 and 2 are not simply a test case for hermeneutics or a battleground for apologetics. They are, at their heart, a revelation of who God is, what it means to be human, and what kind of relationship God intended to have with his image-bearers.
This narrow focus not only shapes how candidates are evaluated for ministry, but also how church members hear and interpret these foundational texts. Many parishioners—whether raised in the church or coming to faith later in life—have been taught to approach Genesis 1 and 2 defensively, bracing for debates about evolution or the age of the earth. But what if these chapters are primarily about communion rather than controversy? What if, from the beginning, God’s purpose was not merely to create a world, but to dwell with his people in it?
This is where Dr. Harrison Perkins’ book offers a refreshing corrective, for that is precisely the message he sets before us in Created for Communion with God: The Promise of Genesis 1 and 2. Rather than engaging in polemics, he offers a deeply theological and pastorally sensitive exploration of the creation account that highlights God’s purpose in creating humanity for communion with himself. In the opening section of the book, we get a glimpse of Perkins’ heart for the project:
This book’s purpose, therefore, is to remind us about the riches of Genesis 1–2 for reflecting on our relationships with the Lord. It emphasizes how Scripture’s first statement—“In the beginning God . . .”—begins with a point intended to captivate you with your Maker’s incredible majesty, pulling you into communion with him within one phrase, that then traces out across the remainder of the Scripture, including particularly Genesis 1–2 and its account of how God made the universe and made us to have a relationship with him. This book is about how Genesis should invigorate, inspire, and increase your relationships with God. (6)
Structure and Content of the Book
One of the strengths of this book is its size. Ordinarily, books on creation are massive. Readers, however, will find this book approachable and manageable, yet rich in theological depth and pastoral wisdom. Perkins organizes the book in a way that carefully guides the reader through the opening chapters of Scripture, unpacking their meaning without overwhelming them with technical details or heavy academic jargon. As one reads the book, you will quickly notice that Perkins is a preacher because each chapter opens with a brief anecdote or illustration which serves to draw the reader into the narrative.
Each chapter essentially takes on the same shape. It begins with a pastoral anecdote or illustration, followed by a clear explanation of the biblical text. Perkins then moves into a theological reflection that connects Genesis 1 and 2 to the broader themes of Scripture, especially God’s covenantal relationship with his people. While moving seamlessly between exegesis and theological reflection, Perkins maintains a pastoral sensitivity that invites readers into a deeper understanding of God’s purposes in creation. Pointed and carefully thought-out applications are woven throughout the chapters, offering readers much to consider as they seek to live out these truths in their daily lives.
I personally found chapters 7 and 8 to be the most helpful sections of the book. Chapter 7 focuses on the Sabbath as a time for communion, explaining how God’s “full purposes culminate in consecrating the Sabbath as a time marked for restful communion in worship between God and his image bearers” (95). In a day where the Sabbath is so often misunderstood or neglected, this chapter serves as a vital reminder of its original purpose—a divinely ordained time for communion with God and the rest of his people. Perkins gently but firmly exhorts readers to understand the good gift of the Sabbath. Parents will be especially helped by his comments.
Chapter 8 complements this by exploring the place of communion: the garden of Eden. Not only has God set apart time for his people to commune with him; he also provides a place for his people to have communion with him. Perkins pulls on this redemptive-historical thread and shows how central this theme is throughout the storyline of the Bible. As someone who comes from a broken family unit, one of his application points deeply ministered to my soul. Perkins writes, “Christian, God has always built a home for his people, and God still builds a home for his people. No matter where you are from or what your biological family is like, God builds his church so that you would be among your everlasting family” (121).
How This Book Might Be Useful
I can think of several ways this book will be useful. First, it will be especially helpful for pastors preparing to preach or teach through the first two chapters of Genesis. This is not a comprehensive commentary, but there is much here to aid the pastor in his work of showcasing the riches of these foundation texts. This book will also provide pastors with a strong example of how to communicate theology clearly and accessibly to their congregations. While this may not have been Perkins’ explicit goal in writing, his careful yet approachable style makes complex theological concepts understandable without sacrificing depth. He shows us that detailed exegesis and systematic categories serve the goal of helping God’s people see God clearly and understand their Bibles.
A second way this book will be useful is for personal devotions. One could read through the Scripture passages Perkins expounds upon, then read a chapter of the book and allow it to shape their prayers and reflections for the day. I imagine that it would take the average reader thirty to forty-five minutes to do this.
Lastly, this book would be a great resource for church book studies or small groups. It is rich enough to provoke deep theological reflection, yet accessible enough to invite meaningful discussion among a wide range of readers. The reflection questions at the end of each chapter can serve as conversation starters.
Conclusion
In a church culture where questions about the mechanics of creation often dominate discussions of Genesis 1 and 2—whether in Presbytery exams or in the pews—Created for Communion with God offers a much-needed redirection. Rather than fixating on chronology or scientific compatibility, Perkins draws our eyes to the deeper reality these chapters are meant to reveal: a God who creates not just to display power, but to commune with his people. His book reorients our hearts away from debates and toward doxology, helping us see that the true marvel of Genesis is not simply the grandeur of the created world, but the God who made the world as a place of communion with himself.
©DeMyron Haynes. All Rights Reserved.
Harrison Perkins, Created for Communion with God: The Promise of Genesis 1 and 2 (Bellingham, WA: Lexham Press, 2025).
Editor’s Note: Be sure to check out Dr. Perkins’ new series on Genesis starting next week!
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DeMyron Haynes
Rev. DeMyron Haynes (MDiv, Reformed Theological Seminary) is the pastor of New City Fellowship (PCA) in Grand Rapids, MI. He is married to Hayley, and together they are blessed with five children.
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