Week 2

I. Before the meeting

You must complete points 1, 2, and 3 before the next Growth Group meeting. Read each section carefully, as the instructions and activities may change from week to week. You should have a (small) notebook to answer the questions at the end of each reading and to take notes during the Group meetings. You could also use the notes app on your phone.

1. Daily Prayer

This week's goal:

Set aside at least 5 minutes each day to speak with God the Father through private personal prayer. At least 5 days this week.

Write down in your journal what you believe God the Father spoke to you during your time of prayer.

Prayer is a natural conversation that doesn’t require fancy words or phrases. In that conversation, you can express your gratitude to God the Father for what He gives you and for what He does for you every day. You can also share your personal needs and requests with Him.

This Week's Goal:

Read 1 Bible passage a day for at least 5 days this week. Avoid doing all five readings on the same day. Each Bible passage is accompanied by explanations and commentary to help you understand what the Bible is truly communicating, as well as questions for you to answer in your notebook. Click on the day number to access the corresponding reading. Read the passage twice that day: once in the morning and once in the evening.

2. Daily Reading

Genesis 1:1-10 (NIV)

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.
3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.
6 And God said, “Let there be a vault between the waters to separate water from water.” 7 So God made the vault and separated the water under the vault from the water above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning—the second day.
9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.

- Genesis 1 narrates the unfolding in time of God’s Eternal Purpose, formulated in eternity past. In that eternity past, the Triune God (Father, Son, and Holy Spirit) decided to make Himself known in a material world through human beings who would reflect the Son.

- Genesis 1 is not the beginning (or origin) of “history” itself; it is merely the start (or starting point) of the history of the material world. We must remember the distinction between the “In the beginning…” of Genesis 1 and the “before the foundation or creation of the world” spoken of by Jesus in John 17 and by Paul in Ephesians and Colossians.

- Genesis 1 marks the moment in chronological time when the “curtain rises,” allowing us to witness the “first scene” of a marvelous “play” “written” by the Father, the Son, and the Holy Spirit in eternity—a “play” that is both perfect and complete.

- “In the beginning God created the heavens and the earth.” This is one of the most important statements in the entire Bible because it establishes that everything begins with God. He is the origin of all that exists. Although we do not know the exact process or duration of creation, there is no other origin but God Himself. He created everything that exists out of nothing.

- The word “God” in the original Hebrew is “Elohim”: derived from the root “Eloah” (meaning God in the singular) and the suffix "im", which in Hebrew grammar is commonly used to form the plural. This plural form is viewed as an early revelation of the triune nature of God (Father, Son, and Holy Spirit) acting in harmony. The singular verbs used in the same verse thus indicate unity within plurality.

- “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” If God’s Eternal Plan is perfect and complete, it would be a big mistake to interpret this passage as implying that God created things in an incomplete, disordered, or imperfect state. What this description reflects is a principle that recurs throughout the Bible: God creates things as raw material. He then orders and develops them so that they fulfill their purpose and function.

- “And God said…” Here we see another fundamental principle: God creates and acts through His Word. The Word of God is thus revealed as an active, creative, and sovereign force. As we saw earlier, the Apostle John expands on this concept in John 1:1–3, where he presents Christ as the "Logos"—the Word—the active agent through whom all things were created. Another principle is thus established: God the Father acts through His Word… and His Word is the Son.

- The first thing God “called into existence” during creation was “light.” This light is not the light generated by the sun, as the sun was not created until the “fourth day” of creation. This light has been symbolically linked to the Son (Jesus Christ), who said of Himself in John 8:12, “I am the light of the world; whoever follows me will not walk in darkness, but will have the light of life.” Furthermore, the Apostle John states in John 1:4–5: “4 In him was life, and that life was the light of all mankind. 5 This light shines in the darkness, and the darkness has not been able to extinguish it.”

Genesis 1:11-26 (NIV)

11 Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning—the third day.
14 And God said, “Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, 15 and let them be lights in the vault of the sky to give light on the earth.” And it was so. 16 God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the vault of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19 And there was evening, and there was morning—the fourth day.
20 And God said, “Let the water teem with living creatures, and let birds fly above the earth across the vault of the sky.” 21 So God created the great creatures of the sea and every living thing with which the water teems and that moves about in it, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” 23 And there was evening, and there was morning—the fifth day.
24 And God said, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.
26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”

Genesis 2:7 (NIV)

7 Then the Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.

- Are the days of Genesis 1 twenty-four-hour days, or are they, rather, periods of time? This question has been a subject of debate among theologians and scientists for centuries. The heart of the discussion lies in the interpretation of the Hebrew word "yom" (day), the meaning of which can vary depending on the context. In Scripture, "yom" can refer to a twenty-four-hour day, a broader period of time, or even an era or epoch. There are serious, well-founded arguments for both positions. However, beyond this debate, it is important to recognize that the primary purpose of the author of Genesis was not to answer questions posed by modern science or to describe the physical mechanisms by which creation occurred. His purpose is fundamentally theological: to reveal that the one true God is the sovereign Creator of all that exists.

- Genesis 1 deliberately establishes a contrast between the creation of other living beings and the creation of human beings. That contrast is not incidental; it is a theological statement regarding the identity and purpose of man.

- A very clear pattern emerges in days 3, 4, and 6: God speaks to the earth and the waters, involving them as the means by which He brings forth new life: "Let the earth bring forth green grass..." (Gen. 1:11); "Let the waters bring forth living creatures..." (Gen. 1:20); "Let the earth bring forth living creatures..." (Gen. 1:24). The creatures thus correspond to the realm from which they originate: plants and land animals come from the earth, while fish come from the waters. This pattern reveals the origin and nature of all created things.

- When the moment arrives to create human beings, the pattern of the preceding days changes completely. God does not say, "Let the earth bring forth a man" or "Let the dust bring forth a human being." God no longer speaks to the earth or the waters to bring forth life; instead, He speaks to Himself: "Let us make mankind in our image, in our likeness" (Gen. 1:26).

- The phrase "Let Us make" introduces a fundamental truth: the creation of the human being is the result of the consensual will of the Father, the Son, and the Holy Spirit. This plural form reveals that the entire Trinity acts in unison with the purpose of creating man and woman to be the visible expression of His image on earth. Human beings were not created in the same way as other creatures—from a material essence—but rather from the very spiritual "essence" of the Triune God.

- A fundamental principle emerges: origin determines nature. Plants and animals are linked to, sustained by, and find their meaning in relation to their origin: the earth. Fish are linked to, sustained by, and find their meaning in relation to their origin: the water. Human beings, therefore, are linked to, sustained by, and find their meaning in relation to their origin: God Himself.

- How, then, should we understand Genesis 2:7: "the Lord God formed a man from the dust of the ground ..."? This passage does not say we were created from dust, but rather "formed" from it. Although used as synonyms, "creating" and "forming" express two distinct realities in Genesis. In Genesis 1, God creates the human being in His image and likeness, revealing their identity, purpose, and vocation as God's representative in creation. In Genesis 2, God forms man from the dust of the earth, describing the process by which He gives him a physical body. In other words, the dust explains what we are made of; the image of God explains who we are and why we exist.

Genesis 1:26-27 (NIV)

26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”
27 So God created mankind in his own image, in the image of God he created them; male and female he created them.

- “Let us make mankind in our image, in our likeness” This is one of the most momentous statements in the entire Bible. It reveals not only the origin of human beings but also who they are, the purpose of their existence, and the nature of their relationship with God. Being created in God’s image and likeness means we were designed to live in communion with Him, to reflect His character, and to participate in His Eternal Purpose: making Him known on earth. The entire biblical narrative—from creation, the Fall, and redemption to the final consummation in Christ—revolves around this truth. Therefore, without grasping the meaning, depth, and implications of this statement, it is very difficult to correctly understand the rest of the Bible and God’s Eternal Plan for humanity.

- “Let us make mankind…” Human beings are the direct handiwork of the Triune God. God the Father, God the Son, and God the Holy Spirit deliberated internally and solemnly in eternity before carrying out their most important act of creation: man. The Triune God is, therefore, the original model for humanity.

- “…in our image, in our likeness.” The words “image” (Hebrew "tzélem") and “likeness” (Hebrew "demút") define the fundamental identity and purpose of human beings. Although they may sound like synonyms, in the context of the ancient world and biblical theology, each conveys a profound and complementary nuance.

- “Image” ("tzélem"): God’s representative. In ancient times, kings and pharaohs would commission statues or “images” of themselves and place them in the distant provinces of their empires. Such a statue reminded everyone who ruled there; it was a symbol of the king’s authority. By stating that human kind was made in the “image of God,” the Bible employs this very metaphor: human kind is God’s “living statue.” God does not dwell in idols of stone or wood; We human beings are His "image" on Earth. Being God's image means we possess both the ability and the duty to represent His justice, love, and order within creation.

- "Likeness" ("demut"): communion and familial relationship. While "image" focuses more on outward role or function, "likeness" points to relationship and spiritual kinship. We human beings are not merely God's tools or slaves (as other cultures of that era believed); rather, we are His sons and daughters, capable of an intimate, rational, and spiritual relationship with Him. "Likeness" relates to the human capacity to "resemble" God in character—enabling us to represent Him accurately—that is, to act and rule in God's way. The word "likeness" also serves as a boundary: we are similar to God (in our capacity to love, reason, create, and possess a moral sense), yet we are not God. It is a reminder of both our dignity and our humility.

- "Image" and "likeness" form a Hebrew parallelism and should be understood as a single concept expressed from two complementary perspectives. Together, they teach that human beings were created to faithfully represent and reflect God within creation, manifesting His character, love, wisdom, and rule. In other words, God created humanity to make the invisible God visible.

- "so that they may rule..." or "Let them have dominion..." derives from the Hebrew verb "radah", meaning to govern, exercise authority, administer, or reign. It describes not merely the possession of power, but the exercise of delegated authority. In Genesis, having dominion means representing God's rule over creation—stewarding it well rather than acting as absolute owners. It entails developing and caring for the earth in a way that reflects God's wisdom, justice, and goodness. Dominion is not an independent privilege but a consequence of having been created in His image: humans rule because they represent the King.

Genesis 1:26-31 (NIV)

26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.”

27 So God created mankind in his own image, in the image of God he created them; male and female he created them.

28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.

31 God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.

- “God blessed them and said to them” In the Bible, to bless ("barak") means to grant God’s favor, to infuse vital strength or impart life, and to empower someone to prosper in fulfilling the purpose for which they were created. A blessing is not merely a wish for well-being, but a divine enabling to live according to God’s design. God was assuring human beings that they would have His favor, His presence, and His life to fulfill their reason for existing: to be His image on earth and to represent His character (likeness).

- It is crucial to note that God blesses them before they take action. In the original plan and design, God does not demand something before bestowing a blessing; He blesses first and then entrusts a mission. Human beings do not fulfill their purpose to earn God’s favor; rather, they fulfill it because they have already been favored by Him.

- “Be fruitful and increase in number (multiply); fill the earth and subdue it. Rule over (have dominion) the fish in the sea...” The five verbs in Genesis 1:28 are the practical expression of Genesis 1:26—the image and likeness. Human mission, therefore, flows from our identity in God. We can make God’s character and authority known on earth because we were created in His image and likeness; we are His sons and daughters.

- These five verbs describe the five dimensions of God’s original mission for humanity. God endowed human beings with the divine capacity, design, and favor to fulfill this fivefold mission without it becoming a heavy burden.

- “Be fruitful” (Hebrew "paráh"). It means to bear fruit, be fecund, produce life, or flourish. While in its basic sense it refers to the biological capacity to reproduce and have children, in its broader sense it conveys the idea of living a fertile and productive life—a life that generates more life and more blessing. “Be fruitful” relates to the capacity to develop the potential one possesses.

- “Multiply” (Hebrew "ravah"). It means to increase, grow in number, expand, and overflow. This verb implies that the image of God on earth (human beings) was meant to spread across the entire earth through multiplication. God did not desire a single, isolated family, but a global community. From a spiritual perspective, “multiply” implies increasing the expression of God’s image and likeness across generations.

- “Fill the earth” (Hebrew "malé"). It means to fill completely or occupy fully. The earth was not meant to be a desolate or empty place, either materially or spiritually. The earth was to be filled with the presence of God’s sons and daughters and with the fruit of the development of their potential. “Fill the earth” implies saturating physical and spiritual environments with God’s character and rule.

- “Subdue it” (Hebrew "kabash"). It literally means to subjugate, tame, bring something under control or management, or put things in order. This verb could lead to misunderstandings if interpreted incorrectly. It does not promote the exploitation or destruction of the earth and its resources; quite the opposite. It expresses the God-given ability and responsibility of human beings to order and develop creation so that it fulfills His Eternal Purpose. The best example is a farmer who “subdues” a “wild land" (in its natural state): removing stones and thorns, tilling furrows, channeling water, and sowing seeds so that the “wild” land produces food and becomes habitable. To “subdue” is to bring order to natural chaos. In this way, human beings can harness the “forces of nature” wisely and productively.

- “Have dominion” (Hebrew "radah"). It means to govern, reign, hold dominion, exercise authority, or managing. God, the King of the Universe, appoints human beings as His "viceroys"—that is, the supreme authority and direct representative of the King in a territory other than the one He inhabits. The model for this stewardship is God’s own governance: a leadership that is just, wise, and oriented toward the well-being of creation, rather than a form of tyrannical domination. To exercise dominion over creation means to govern it with the same justice, love, and care with which God governs us.

- It is important to note that, in the original design and plan, human beings were authorized to govern or exercise dominion only over creation and its living creatures (plants and animals). It was never God’s plan or will for human beings to dominate other human beings.

- The blessing found in Genesis 1:28 is a call to co-create with God. God created a perfect world but left it in a "sketch-like" state—or as "raw material"—so that human beings, through their creativity, care, and effort, could expand the Garden of Eden across the entire Earth.

Genesis 1:26-28 (NKJV)

26 Then God said, “Let Us make man (adám) in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” 27 So God created man (adám) in His own image; in the image of God He created him; male (zakár) and female (nequebá) He created them. 28 Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth..

Genesis 2:7, 18, 21-23 (NKJV)

7 And the Lord God formed man (adám) of the dust of the ground (adamah), and breathed into his nostrils the breath of life; and man became a living being.
18 And the Lord God said, “It is not good that man (adám) should be alone; I will make him a helper (ezer) comparable (kenegdo) to him.”
21 And the Lord God caused a deep sleep to fall on Adam (adám), and he slept; and He took one of his ribs (tselá), and closed up the flesh in its place. 22 Then the rib (tselá) which the Lord God had taken from man He made into a woman (ishshá), and He brought her to the man (adám). 23 And Adam said: “This is now bone of my bones And flesh of my flesh; She shall be called Woman (ishshá), Because she was taken out of Man (ish).”

Genesis 3:20 (NKJV)

20 And Adam (adám) called his wife’s (ishshá) name Eve (kjavvá), because she was the mother of all living. 21 Also for Adam (adám) and his wife (ishshá) the Lord God made tunics of skin, and clothed them.

Genesis 5:1-3 (NKJV)

1 This is the book of the genealogy of Adam (adám). In the day that God created man (adám), He made him in the likeness of God (Elohim). 2 He created them male (zakár) and female (nequebá), and blessed them and called them Adam -Mankind- (adám) in the day they were created. 3 And Adam (adám) lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth.

- The author of the Book of Genesis selected specific Hebrew words to ensure we could grasp several fundamental truths regarding the creation of human beings. Since the Bible was not originally written in english, it is necessary to examine the original terms—in this case, Hebrew words. For this reason, we have included these words in parentheses to help us understand these fundamental truths.

- The first fundamental truth: Sexual polarity (male and female) is not a division of nature, but rather a differentiation or expression within a single essence. Note that in Genesis 1:26, God decided to create “man” (“adam”). The word "adam" does not refer specifically to the male gender, but rather to "humanity" or the "human being." The word "adam" derives from "adamah", meaning "dirt" or "clay," highlighting that the human being was formed from the “dust of the ground”. "Adam" is also related to the words "adom" (red) and "dam" (blood), underscoring the reddish hue of the clay or of living skin.

- In the Bible, "Adam" (man) serves as the collective term for humanity. "So God created man (“adam”) in his own image, in the image of God he created him; male ("zakar") and female ("neqebah") he created them." Humanity (“adam”) is a single reality created by God, which subsequently expresses in two complementary persons: male (“zakar”; masculine) and female (“neqebah”; feminine).

- The “male” (“zakár”) and the female (“nequebá”) are, then, the two sexual expressions of humanity. This means that God created only one “adám” (human being) who possesses two sexual expressions: “zakár” (man) and “nequebá” (woman). Both are equal in essence but different in expression,

- “On the day God created man (“adám”), He made him in the likeness of God (Elohim). 2 Male (“zakár”) and female (“nequebá”) He created them; and He blessed them and named them Adam (“adám”) on the day they were created.” Man and woman are two distinct expressions of the same humanity created in the image of the Triune God; different in their sexual identity, yet equal in nature, dignity, vocation, and capacity to reflect His glory. To God, man and woman are a single “adám.”

- Second fundamental truth: In God’s original design, man and woman do not differ in value, dignity, nature, or purpose; both were created in His image, blessed with the same mission, and called to reflect the glory of the Triune God together. This is made absolutely clear in Genesis chapter 2. “18 And the Lord God said: ‘It is not good for man (“adám”) to be alone; I will make a helper (“ezer”) suitable (“kenegdo”) for him.’”

- Contrary to what many believe, the “suitable helper” does not refer to a subordinate assistant who attends to the needs of a “master” or “superior.” In Hebrew, the word translated as helper (“ezer”) means “to rescue,” “to save,” and “to be strong,” and it typically describes God Himself. Thus, “ezer” does not refer to a servant but to a rescue force, a strong ally, or an indispensable pillar of support.

- The word translated as “suitable” (“kenegdo”) literally means “in front of,” “opposite,” or “in the presence of.” When a person looks in a mirror, what is “in front of them” is neither superior nor inferior; it is a “person” exactly like themselves.

- The “suitable helper” (“ezer kenegdo”) is someone who stands on the same level; face-to-face, eye-to-eye. It is a force (or ally) equal to the other, perfectly suited to them and standing on the same plane, there to rescue them from loneliness and to co-create with them. It is an “equal opposite” that brings balance and stability, enabling the other to fulfill their mission and purpose.

- “21 So the Lord God caused a deep sleep to fall upon Adam (“adám”), and while he slept, He took one of his ribs (“tselá”) and closed up the flesh in its place. 22 And from the rib (“tselá”) that the Lord God had taken from the man, He made (“banáh”) a woman (“ishshá”) and brought her to the man (“adám”).” Sadly, most english translations are incorrect. The word translated as “rib” is the Hebrew word “tselá”, which literally means “flank” or “side.” In the Bible, it is used to refer to the “flank” of a mountain or the “side” of a river. The notion of the “rib” erroneously suggests that the woman is a lesser “appendix”; a small, secondary part created from a fragment of the man. Nowhere else in the Bible does “tselá” refer to an individual bone; it always refers to the “entire flank” or a “complete side” of a structure.

- God did not, at that moment, take a small bone from the man's chest. What the original Hebrew text implies is that God took an entire side (one half) of the original human being. This demonstrates that the woman was built (“banáh”) from an entire half of the human being. It means that man and woman stand side by side, sharing the same dignity, substance, and value.

- To put it in more “technical” terms, God separated “Adam” into two “parts” or “expressions.” “23 Then Adam said: “This is now bone of my bones and flesh of my flesh; she shall be called Woman (“ishshá”) because she was taken out of Man (“ish”).” From that moment on, “ish” (the man) and “ishshá” (the “woman”) appear.

- What is the difference between the words used for “male”, “ish" (Gen. 2) and “zakár” (Gen. 1), and the words used for female or woman, “ishshá” (Gen. 2) and “nequebá” (Gen. 1)? The words from Genesis 1, “zakár” and “nequebá”, are biological terms that basically describe sex: male and female. They do not describe any type of relationship. The words from Genesis 2, “ish” and “ishshá”, are relational terms: “ish” is the “man-husband,” and “ishshá” is the “woman-wife.” While Genesis 1 speaks to us of humanity, its identity, purpose, and mission, Genesis 2 describes unity, communion, covenant, and marriage. In Genesis 2, sex is not the only thing that matters; the relationship matters more.

- And what about the name “Eve” (“kjavvá”)? Eve is the name Adam gave his wife after the fall. It literally means “the source of life” or “mother of the living.” Eve is the mother of the living beings from whom the Messiah would come.

3. Weekly Reflection

After reading the five passages for the week, listen carefully to the following audio. It includes a summary of those passages and a reflection that will help you better prepare for the Growth Group meeting.
We recommend that you listen to the audio two or three times before the Growth Group meeting.

week 2Artist Name

00:00 / 14:01

II. During the meeting

The group should complete the following activities during the meeting. Remember to bring your notebook so you can share what you wrote and take notes on what you learn during the meeting.

1. Group Prayer

[15 minutes]

Each person in the group will pray aloud. It’s quite possible that some aren’t used to praying aloud. This time will serve as practice and as a way to build their confidence in prayer.

This prayer could include:

Expressing gratitude to God the Father for His blessings, provision, health, family, work, church, opportunities, etc.
Praising God by acknowledging who He is and what He does for us every day.
Asking for forgiveness for any attitude or action contrary to His will.
Asking God to guide you as you reflect together on what you read the previous week.

[60 minutes]

All members of the Growth Group should answer each of the following questions.

Accountability Questions.

1. How did you feel about taking 5 minutes to pray each day? Were you able to set aside 5 minutes for prayer 5 times a week? If not, what do you think you can do to make it happen this week?

2. How did you feel about setting aside time each day to read the Bible? Did you read the 5 passages for this week, one each day? If not, how could you manage to complete the assigned reading?

3. What do you feel God the Father spoke to you through your time in prayer and through reading the passages? (You can share what you wrote in your notebook.)

Reflection questions based on the reading.

You may choose which questions you’d like to answer. You don’t have to answer all of them.

1. What truth, idea, or teaching stood out to you the most during this week’s readings and audio?

2. What truth about the creation of the world and humankind surprised or challenged you during the readings?

3. What does it mean to you now to have been created in God’s image and likeness? How would you explain that truth in your own words?

4. The first five verbs describing humanity’s mission were: to be fruitful, to multiply, to fill the earth, to subdue it, and to exercise dominion. Which of these verbs stood out to you the most, and why?

5. Is there any idea you had about creation, humanity, or your purpose that changed after studying these passages? What was that shift in perspective?

6. In the reading, we saw that “adam” refers to humanity, which is then manifested in two forms: male (zakár) and female (neqebá). How does your understanding of the relationship between men and women change when you realize that both share the same nature, dignity, and purpose before God?

7. The expression “ezer kenegdo” describes woman as a strong, complementary, and equal helper to man, so that together they may fulfill God’s mission. What does this truth teach us about the way God designed relationships between men and women, both in marriage and in fulfilling His purpose?

8. What specific step of obedience or change in mindset do you feel God is inviting you to take as a result of what you learned this week about creation and your identity?

2. Conversation

3. Meditation

[5 minutes]

Take about 2 or 3 minutes to meditate in silence. The goal is to reflect on what you discussed and to listen to the voice of God the Father. Write down in your notebooks whatever God the Father speaks to you during this time of silence.

God the Father may want to give a message to a member of the group through another member of the group. Share whatever God the Father speaks to you.

4. Intercession

[10 minutes]

Take some time to pray for personal requests and to intercede for others. You can divide the prayer requests among yourselves.

Is there a personal situation (family, relationship, work, finances, health) for which you need us all to pray today? (Share a little about that situation.) Pray specifically for that situation.
Write down on your notepads the names of two people who are part of your “oikos” (family, friends, coworkers, or classmates) who are far from God the Father. Take some time to pray for those people.
Pray for the congregation based on this passage: “I pray that the God of our Lord Jesus Christ, the glorious Father, may give you spiritual wisdom and insight, so that you may grow in the knowledge of God.” Ephesians 1:17

Week 2: completed

Complete the form at the end of the Growth Group meeting. Do not do it beforehand. This way, your progress will be recorded. Also, write down any questions you may have.

Before ending the meeting, go over Week 3 together (button below) so you can familiarize yourselves with what needs to be completed before the next meeting.

Week 3