Bibliology- The story of creation is often under attack by atheists and even Christians. The atheist would refute creation as a whole no matter how it was presented. One argument against any atheist position is simply the idea that something has to exist outside of time and space for anything to exist at all. Science has proven that something cannot come from nothing, and so it is logical to presume that an intelligent being exists outside of what man considers part of the ordered universe. As to the Christian, in general, there are four different explanations for this portion of scripture.
The first is the gap theory. This theory basically says that there is a gap between the six days of creation after its initial creation, putting a space of time between Genesis 1:1 and 1:2. This allows for the scientific assertion that it took billions of years for the earth to form. This theory says that there is no limit of time given between how long God let the earth sit in darkness and when He brought light onto the Earth. Oftentimes, this light is viewed symbolically rather than literally, as in the world of the dinosaurs was dark and lacked the grace of God. Some of the other views share this assertion. It should be noted that most proponents of the Gap theory reject evolution. Some theologians who supported the Gap theory are: Oral Roberts, C.I. Scofield, Harry Rimmer, Jimmy Swaggart, Perry Stone, Arthur Pink, and Chuck Missler.
The day-age theory is similar to the Gap theory but allows for a kind of gap between each day of creation. This theory asserts that each day in the Bible represents an expanse of time. This idea comes from an interpretation of the word day, which in the Hebrew is the word “Yom” (H3117). While this word is accurately translated as day, it could also be translated as age. This allows a creationist to account for some time between each stage of creation but still asserts that God created the universe. This is not too dissimilar from theistic evolution, and may even be a branch of it in some ways. Some proponents of the Day-Age Theory include: Arnold Guyot, and William Bell Riley.
The father of the day-age theory is theistic evolution in general. Theistic evolution asserts many of the same claims, but instead of discussing each day as an expanse of time, it simply refers to the order in which God brought about creation. In this model, there can sometimes be overlap within creation and there isn’t necessarily a strict application of things existing before other things. Proponents of this view will say that God used natural means to create the universe and that it didn’t necessarily need to be a supernatural event to be of God. Major supporters of this view include: B.B. Warfield, Karl Barth, Billy Graham, C.S. Lewis, John Scott, and Pope Benedict XVI. Some people have said that Augustine held to a form of this view as well, but this simply isn’t true. Augustine believed that the creation happened all at once, but that it was expressed Biblically through days. With that said, it should be noted that none of the early Church theologians would have accepted a theory that pushed for thousands, let alone billions, of years. This concept is a modern invention.
The traditional view of creation is that Genesis 1 describes the events of creation in a literal fashion and that each day of creation is a literal 24-hour day. This view holds that the account must be interpreted this way for the fall of man to have any real meaning. The price of Adam's sinning against God was death. If there was death before Adam, then there would have been no need to fear God as death would have simply been a part of the natural order. Some proponents of the literal creation view include: Iraneus, R.C. Sproul, John MacArthur, John Piper, Scott Ham, and Peter Barnes.
The way Genesis 1 is understood has a significant impact on the rest of the way the rest of the Bible will be interpreted, especially the parts of scripture that are miraculous. To give way to a compromised version of the creation means that one is more likely to accept compromised versions of other miraculous events until there is nothing left in scripture but a series of coincidences. I’m not accusing any theologian of going down this rabbit hole at this point, but it has to be noted that any view outside of the traditionally held view is compromised.
At the same time, there is a battle wound from the church insisting on discrediting Galileo when he discovered that the earth revolved around the sun. In fact, the church was so against his theory that they excommunicated him. So, the real interpretive challenge comes down to which parts of scripture are meant to be historical narratives, and which parts are meant to be allegorical. Sometimes it’s easier to fall into an allegorical position of scripture when the miraculous competes with our worldview. In general, it’s important to note that God could have created the Earth in six literal days, or even a single day if He had wanted to, no matter what view of creation is held to or believed in. No matter what, there is a reason that creation is expressed as six days, and it’s this expression that will be talked about throughout this first chapter of the study.
On another note, the phrase, “made in the image of God” is used (vs 26). This terminology was not novel to the Bible. It was a phrase for a long time before Moses wrote it. However, it can be noted that Moses would be using this phrase as a point of juxtaposition. He was declaring that we are made in the image and likeness of the one true God, not like the false gods in the land of Egypt, which notably often took on animal characteristics and traits.
Finally, regarding Genesis in general, there are some who have said that the book of Genesis is largely written from oral tradition passed down from generation to generation. There is a lot of validity in this claim. There are ancient texts that tell similar stories to that of some of the stories found in Genesis, and some of these texts are older. This doesn’t negate the divine inspiration of the Book of Genesis. Rather, it shows how God preserved his story from generation to generation until Moses wrote it down. To this day, storytelling is a huge part of Jewish culture.
Theology- The first chapter of Genesis is extremely rich theologically, and it says a great deal about who God is. The omnipotent aspect of God is clearly illustrated in Genesis 1 as He spoke the world into existence. This chapter also expresses the love of God in that His light shines on all creation. He blesses the world and issues His first command to His creation, “Be fruitful and multiply.” This leaves a lot to be said about current ideologies that tell or cause humans not to obey this command.
Another aspect of God that is expressed in this scripture is the eternal nature of God. It is well understood by science that nothing can ever be formed out of nothing. For anything to exist, therefore, something must exist outside of the natural universe, which means it must exist outside of time itself. Since God is eternal, He has no beginning and no end. He exists outside of His created universe and is therefore eternal.
Finally, the word for God in this chapter is “Eloheem” (H430 in the Strongs Concordance). This is a plural word for God, but we know that God is one (Isaiah 45:5). This is an early indication, from the very first verse in the Bible, the triune nature of God. This is further expressed in verse 26 when God says, “Let us make man in our own image…”
The trinity is often refuted because it is hard to understand. Despite this difficulty, the truth of the Trinity is taught throughout scripture. God is one, and God exists eternally in three persons. Jesus, the Father, and the Spirit exist eternally in three persons, and all three are fully one God.
One of the concepts on which all Christians agree is the doctrine of the Trinity; and yet, it is also the doctrine that is shrouded in the most mystery. So much so, that even most Christians struggle in trying to define it. However, it is a truth that is taught throughout scripture. The basic statement is that God is one, but He eternally exists in three persons: The Father, The Son (Jesus), and The Holy Spirit.
Many theologians get tripped up trying to define this concept outside of its basic definition. One common way is to think of an egg with the yoke, the shell, and the egg white. St. Patrick had a similar method of explanation using the clover. The problem with these analogies is that they are incomplete. You separate any one element from the whole and it becomes only a part. Jesus, The Father, and The Holy Spirit aren’t parts of God, they are God. Jesus is fully God, both now and when He walked the earth. As are the Father and the Spirit.
Some might say that this concept is too difficult to understand, and because of its difficulty, it can’t be true. What's more, it should be noted that this concept is not treated directly in the scriptures. In this way, some might claim it to be mere conjecture. However, the Bible scholar must concede to a few truths that are clearly seen in Scripture:
There is only one God. This is clearly seen in Deuteronomy 6:4, “Hear, O Israel, the Lord our God is one Lord.” 32:39 goes on to explain that there was no other God even with God, and that He alone kills and makes alive. David affirms this understanding by declaring “Wherefore thou art great, O Lord God: for there is none like thee, neither is there any God beside thee” (1 Samuel 7:22). Isaiah firmly established this truth by saying “Before me there was no God formed, neither shall there be after me” (Isaiah 43:10). In the New Testament, this same truth is echoed when Jesus said, “The first of all commandments is ‘Hear O Israel; the Lord our God is one Lord’” (Mark 12:29). Paul affirms this again when talking about eating things sacrificed to idols when he says “We know that an idol is nothing in the world and that there is none other God but one” (1 Corinthians 8:4). This isn’t exhaustive, but the message here is clearly repeated throughout scripture. There is only one God.
Jesus is God. Perhaps the most often quoted part of scripture that affirms this point is John 1:1-5, and 14 which says that the Word was in the beginning with God, and was God. Since God is eternal (we’ll discuss this in more depth momentarily when discussing God's eternal nature), we can safely declare that Jesus was not “the first of God’s creations” in this sense. There are other witnesses as well. Isaiah tells us that the one to come, the Messiah, would be called God (Isaiah 9:6). As well, Jesus continually established His Godhood in that He declared He was before Abraham, even using the phrase “I am” (John 8:58). He declared that He and the Father are one (John 10:30). We’ll definitely dive deeper into this concept when we talk about Christology, but I think the point is clear so far that Jesus is God.
The Father, The Spirit, and Jesus are three separate persons. If it were only the first two being proven by scripture then all we would have is modelism. We’ll talk more about that heresy in the chapter on heresies, but for now simply understand that it’s the belief that The Father, The Son, and the Holy Ghost all represent the same person of God in different modes. One clear example of them existing as three persons is at the baptism of Jesus in Matthew 3:16-17; when Jesus came out of the water The Holy Spirit descended on Him like a dove and there was a voice from Heaven declaring “This is my beloved Son in whom I am well pleased.” Jesus also expresses this truth in His Olivet discourse with His disciples in John 14:16-17 saying “I will pray the Father, and He shall give you another comforter, that He may abide with you forever. Even the Spirit of Truth whom the world cannot receive because it seeth Him not: but you know Him, for He dwelleth with you, and shall be in you (emphases mine). In this passage, it is clear that Jesus is speaking of three distinct persons, all of whom are the singular God.
There is no easy way to describe the Trinity; nor is there any kind of basic analogy. It is a unique characteristic peculiar to the God of the Universe. In my own meditation, I have found fruit in simply meditating on this truth.
Some scholars have claimed that the concept of the Trinity wasn’t started until Tertullian started it in the second or third century. While it’s true that he came up with the language Christians commonly use to explain the Trinity, he didn’t invent the concept. He created the language to defend the traditional position of the Christian church against Gnosticism. We will go into more depth about that in the Heresies section. But for now, simply note that the early Fathers and those in scripture always understood that there is but one God, that Jesus is God, and that the Father, Son, and Holy Spirit always existed eternally as three separate persons.
Christology- Jesus is the creator of Heaven and Earth. John spells this out plainly enough in his gospel:
John 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and without Him, not even one thing came into being that has come into being.”
Jesus is the second member of the Godhead, and He is the fulfillment of all creation. When God spoke the world into existence, it was Jesus He was speaking by (John 1). Jesus is fully God, meaning that He has all the authority and attributes of God. While He walked the Earth He was also fully man.
Pneumatology- Verse 2 of this chapter affirms that the Holy Spirit was present during the creation. “The Spirit of God moved upon the face of the waters.” The Holy Spirit was taking an active role in creation as the third member of the Trinity,
The question can be asked, what does it mean The Spirit moved upon the face of the deep. The Hebrew word for “moved” is “rachaph” (H7363) which means to grow soft, relax, hover, brood, to be relaxed, flutter, move, or shake. The word is used in two other places in scripture. In Deuteronomy 32:11, translated as fluttered and refers to God delivering Israel out of the desert. The last place was Jeremiah 23:9 and Jeremiah is speaking of his bones shaking with grief over the prophets of God declaring His judgment.
All of this to say, the Holy Spirit did not take a passive role in the creation of the Universe. He is a co-creator. He hovered over the face of the deep in the same sense that god delivered the people of Israel. Creation was deliberate, and it was focused in the same way that delivery from the desert and His judgment of Israel.
Anthropology- The creation of man starts with, “Let us make man in our own image.” Man is formed in the image of God. Since God is Spirit (John 4:24), we can assume that there is a deeper meaning than physical image. The theological term for being created in the image of God is “imago dei.” It means that we share in some of God's attributes. We are not “little gods” as some have tried to express (see heresies). However, there are certain attributes that man was endowed with that set us apart from the rest of creation. Man has conscience and creativity. We are able to use what God has given us to create art, literature, music, and buildings. We have a conscience to help each other and use the talents God has gifted us with to create medicine and farm food in innovative ways.
The 1689 London Baptist confession of faith says that we are made in the image and likeness of God, “in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change” (4:2). There is more to say on the subject of free will, but the focus, for now, is on the idea that we are created in his image in knowledge, righteousness, and true holiness. We have the law of God written on our hearts, and we have the ability to reason right from wrong.
Sam Waldron of the Covenant Baptist Theological Seminary goes further to say that the image of God isn’t something put on us, it’s something we are. Even after the fall, the image of God persists in us but is now distorted because of the fall. We can’t lose the image of God, as stated it’s part of our actual identity. But the fall has changed it, we no longer accurately reflect God. The seriousness of this, Waldron explains, is the reason God must bring judgment for sin. Our sin distorted the perfect image of God.
Finally, God created us to be semi-eternal. Not in the sense of existing from the beginning, but in the sense that we are designed with eternity written on our hearts, and expectation that life continues after death (Ecclesiastes 3:11). This is why the fight for life from conception is so important. God crafts us in our mother's womb, and we have the imago dei from the very first-moment life begins.
Soteriology- The seventh day is not discussed in Chapter 1, but instead discussed in Chapter 2. What is seen is a clear 6-day work week, a time of labor that proceeds the time of rest. These six days of work were a time of creation and a time of establishment. God establishes His presence and His natural law during this time, and it is the time to establish the law.
Without the law, there is no Gospel, for it is the law that makes the Gospel necessary. Before coming to Christ, our righteousness is established by the law, and it is a law that will always find blame in us. This is not to say that the law isn’t good. Paul tells us that the law is holy and that the commandments are righteous, holy, and good (Romans 7:12). But the law was not intended to be the end of all matters, just as God established a seventh day, as the Gospel is.
But before embracing the gospel, it's important to have a right understanding of the law and the labor it takes to try to fulfill the commands of the law. Because of our sinful nature, we will always fall short of the law.
Eschatology- Genesis 1 establishes the beginning of God’s Kingdom, a Kingdom without end. He also establishes His first command, “Be fruitful and multiply.” It is often said that the coming Kingdom of God will be like the Garden of Eden in its perfection. This is a valid comparison in that the world before the fall was created in a perfect balance and the Lord provided everything. In death, and in the New Kingdom, God will be our provision and rest.
Ecclesiology-
Angelology- It is often wondered where angels fit into God’s creation. Some believe that angles were created on the 4th day when God created the stars (16). To see it this way, one would have to interpret this part of the story of creation with symbolism. To the credit of those who believe this, there are times when stars are used to represent angels, or where angels are compared to stars.
However, they may also be reading more into the text then what is there. We can affirm that the angels were created before the 6th day because of Genesis 2:1, but outside of this, the Bible isn’t clear. A likely understanding is that angels were created in 1:1 because Heaven and the Earth were created on that day, and there is a likely tie between that creation and the Heavenly host at the same time. But whatever the case, angels are created beings. We know a few things about them, but that will be revealed more completely throughout the Bible. For now, it’s important to note that they are created, and they were created in accordance with God’s perfect will.
Satanology-
Demonology-
Heresies- There are many that deny the creation entirely, and that the creation story is meant to be figurative of God. This can be expected from atheists, but a Christian should never deny the creation. That being said, there are diverse views on the method God used to create the Earth. The most appropriate view is the literal creation, but that doesn’t mean that diverse views are necessarily heretical. It’s debatable if the diverse views are hetrodoxy, given that many saints of God held competitive views of creation throughout the centuries. Either way, it’s important to unite under the banner that God is the creator of the universe and everything in it.
Gnosticism- In Gnosticism, the earth is considered completely corrupt and unredeemable. The Gnostic looks to the spiritual and makes a firm divide between the two. The gnostics have a different view on creation which makes Jesus the literal son of God, born from an eternal mother named Barbelo who was also a created being. This creation story goes on to explain how God made incarnates of different attributes who also acted in their free will. The idea conveys an imperfect god who created a flawed universe. The Bible says that all that God created was good.
Bulgarians/Cathers- This is a branch of Gnosticism that says Satan was the creator of the natural universe and is the God of the Old Testament. They make a strong division between the two, and the God of the New Testament is at war with Satan. They also believe that God had two sons: Satan and Michael. Micael inhabited the body of Jesus at his baptism.
Final Thoughts- The story of the creation establishes the greatness of God. This section could be even more exhaustive than it was on theology proper because it demonstrates many of the attributes of God. Perhaps the most important attribute to note is the love of God, especially toward us. The love of God is such that He prepared a perfect world in which He wanted us to dwell in. Before He created us, He prepared the way for us, perfectly making sure that man had everything they would need from the moment He caused us to dwell here. This love shines on all men, redeemed or not redeemed, even though we now live in the fallen world. This is why the Psalmist says, “Let everything that has breath praise the Lord” (Psalm 150:6).
Some people will use this thought as an excuse for provisionism, that is, the idea that God prepared the way for all to be saved, but we must be the ones who activate that faith. This is a stretch in the sense that it ignores multiple types of love. While God shows this much love to the world, He also only rescues His elect throughout scripture. This fact will become more apparent as the study continues.
Comments
Post a Comment