tag:blogger.com,1999:blog-10767552613165523432024-03-18T22:19:31.572-05:00B. C. NewtonSimple thoughts about God, poetry, and such.Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.comBlogger121125tag:blogger.com,1999:blog-1076755261316552343.post-22540748310173656462015-08-17T20:42:00.000-05:002015-08-17T20:42:42.315-05:00The Seal of Righteousness: a brief word on circumcision<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;"><span style="font-size: large;"><br /></span></span></i></div>
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<i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;"><span style="font-size: large;">He received the sign of circumcision as a seal of
the righteousness that he had by faith while he was still uncircumcised. The
purpose was to make him the father of all who believe without being
circumcised, so that righteousness would be counted to them as well, and to
make him the father of the circumcised who are not merely circumcised but who
also walk in the footsteps of the faith that our father Abraham had before he
was circumcised.<o:p></o:p></span></span></i></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Romans 4:11-12<o:p></o:p></span></i></div>
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<span style="font-size: large;">The issue of circumcision means
very little for most of us today; however, for the first century church, it was
absolutely critical. Key to knowing the issue’s importance is our understanding
of Jews and Gentiles. Throughout the Old Testament, the Jewish people were the
chosen people of God. The LORD established His covenant with them, promising to
be their God and that they would be His people. The sign, the constant
reminder, of this covenant was circumcision. Gentiles are essentially everyone
else, and they were notably uncircumcised. When the long-awaited Jewish Messiah
appeared (aka Jesus), He proclaimed good news that God was not only interested
in saving Jews from their sin but Gentiles as well. Yet for many, this gospel
did not sound as good as they were expecting. A primary source of brewing
trouble came from men who said that Gentiles needed to be circumcised first in
order to be saved by Jesus from their sins. <o:p></o:p></span></div>
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<span style="font-size: large;">The Apostle Paul was not a fan of
that thought. He argued that if we needed to circumcision to be saved then it
is circumcision that saves us, not Jesus. To support this argument, he looks to
the first person ever circumcised in the Bible, Abraham. By pointing out that
God declared Abraham righteous before Abraham was circumcised, Paul effectively
shows that circumcision is a sign, or a seal, of the righteousness that God already
credited to Abraham through faith. Circumcision was always meant as a reminder
of God’s work in saving us, and it has never the means by which God saves
people. Because of him being first, we now call Abraham “the father of all who
believe”, whether circumcised or uncircumcised. Today, the issue of
circumcision in the New Testament stands as a token that no one is saved by
anything except the death and resurrection of Jesus Christ. Regardless of good
works or religious fervor, we are only saved by grace through faith; therefore,
let us rejoice with great gratitude for such vast love from our Savior.</span><o:p></o:p></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-10605134914794836982014-12-30T15:42:00.000-06:002015-01-03T21:44:09.127-06:002015 Bible Reading Plan<span style="font-size: large;"><span style="font-family: Baskerville Old Face;">Listed below is a link to the Word document of reading plan for 2015 and a brief explanation about it. Because this is first plan I have created and it's first year to be used, I expect it to need revisions. Thus, I hope that anyone who decides to use this plan would pay careful attention to the structure and pacing, so that revisions can be made for 2016. </span></span><br />
<span style="font-size: large;"></span><br />
<span style="font-size: large;"></span><br />
<span style="font-size: large;"></span><br />
<a href="https://www.dropbox.com/s/4ovl9r4ugh6e7mc/Bible%20Reading%20Plan%20%281%20Year%20NT%29.docx?dl=0"><span style="font-size: large;">2015 Bible Reading Plan</span></a><br />
<span style="font-size: large;"></span><br />
<div class="MsoNormal" style="margin: 0in 0in 12pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Baskerville Old Face;"><span style="font-size: large;">About this plan:<o:p></o:p></span></span></b></div>
<span style="font-size: large;">
<span style="font-family: Baskerville Old Face;">This Bible reading plan came
about because of a few ideas. First, I wanted to have a daily reading from the
Psalms. The past two years I went through two different reading plans: blended
and chronological. I enjoyed both of them and certainly recommend them to
anyone who might use them to systematically read through the entire Bible.
However, I did not like that both plans required a reading of the Psalms that
in no way differed from the other books of the Bible. While there is absolutely
nothing wrong with doing so, I do not think that the Psalms should be treated
that way. Psalms is a collection of God-inspired, Holy Spirit-breathed poems
and songs. Many of the Psalms are deeply-emotional prayers to God, either in
praise or lament. This prayerful emotionality makes the Psalms completely
unlike any other book of the Bible. They are designed specifically for worship,
both corporate and personal. <o:p></o:p></span></span><br />
<span style="font-size: large;">
</span><br />
<div class="MsoNormal" style="margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Therefore, I do not want to read the
Psalms as I would Genesis or Matthew or Romans; instead, I long to use the
Psalms to foster a prayerful intimacy with God. With this in mind, I have
established a reading plan that has a daily Psalm reading. Over the course of a
year, the Psalms will be read twice with Psalm 119 being read three times. I
divided Psalm 119 into multiple readings because it is actually twenty-two
psalms that together form the longest poem in the Bible. Also, because of Psalm
119’s passionate love for the Scriptures of God, I believe that it is the
perfect psalm to begin our year of reading God’s Word.<o:p></o:p></span></span></div>
<span style="font-size: large;">
<span style="font-family: Baskerville Old Face;">The book of Proverbs follows a
similar thought process. Like the Psalms, Proverbs is a collection from
throughout the history of Israel. It contains many wise sayings and ponderings
upon wisdom from King Solomon and others. If the Psalms are meant to be
springboards for prayer and worship, Proverbs give us practical and applicable
advice for daily life. Most of the individual proverbs are not exact promises
from God, but they are divinely written guides for how to live life. Therefore,
I hope that small and daily readings from Proverbs bring about more Godly
wisdom in our hearts. <o:p></o:p></span></span><br />
<span style="font-size: large;">
</span><br />
<div class="MsoNormal" style="margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">The Old Testament is laid out the
traditional order. The average reading length is two chapters, with some days
being more or less. Personally, I have a great love for the poetic literature
and the prophets, so I have chosen to read through books like Ecclesiastes and Habakkuk
more slowly. As this is my first year to use this plan, I will be closely examining
the layout to learn if this approach feels natural or not. <o:p></o:p></span></span></div>
<span style="font-size: large;">
<span style="font-family: Baskerville Old Face;">As for the New Testament, the
plan will take us through its entirety twice. I have decided to organize the
books around the four Gospels. Because Luke was a companion of Paul and wrote
Acts as well, the book of Acts and the letters of Paul follow Luke’s Gospel.
Mark was a disciple of Peter, so Peter’s letters are read after Mark. Jude
bears much similarity to 2 Peter, making it included in this grouping. Matthew
is the most Jewish of the four gospels, so Hebrews and James are read after it.
John’s Gospel is then grouped with his three letters and the book of Revelation
(also written by John). I pray that this will be an effective way of organizing
and focusing upon each of the four Gospels and how their themes are traced
throughout the New Testament. <o:p></o:p></span></span><br />
<span style="font-size: large;">
</span><br />
<div class="MsoNormal" style="margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">May this be a year of growth in
the wisdom, knowledge, and grace of God through prayer and the Word of God.</span> <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-62084022614252484872014-09-30T08:00:00.000-05:002014-10-15T11:24:14.258-05:00The Slippery Slope of Sin (Genesis 4)<span style="font-size: x-small;"><span style="font-family: Calibri;"><o:p><span style="font-family: Times New Roman; font-size: small;">
</span></o:p><span style="font-family: Times New Roman; font-size: small;"></span></span></span><br />
<span style="font-size: x-small;"><span style="font-family: Calibri;"><span style="font-family: Times New Roman; font-size: small;"></span></span></span><br />
<span style="font-size: x-small;"><span style="font-family: Calibri;"><span style="font-family: Times New Roman; font-size: small;"><div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Sin is like a waterslide. What often begins as
a harmless play along the ledge, quickly leads to a downward slide that cannot
be stopped. Such is the case with the second generation of humanity. In this
chapter, we will study the story of Cain, the first son of Adam and Eve. Within
the span of just a few verses, Cain goes from offering sacrifices to the LORD
to murdering his own brother. This is the nature of sin. It is never satisfied
with one death; it always pleads for more. Adam and Eve ate a piece of fruit
and were severely punished, but the sin did not stop with them. Cain followed
in their footsteps and committed a more grievous sin than they. Sin is a
slippery slope, but by the grace of God, Christ is the only way we can dominate
our sin.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 1-2</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The birth of Cain is an occasion of great
rejoicing for Eve. There is some mild debate as to whether Eve is genuinely
giving thanks to the LORD or whether she is boasting about having created a
man. I would certainly go with the former. Either way, Eve’s reasoning for
elation is that she believes Cain to be the promised Offspring. She hopes that
Cain will be the one to crush the serpent and release humanity from the grip of
sin. She believes that Cain will be the second Adam, the one that will pass the
test of sin that Adam failed. As we will see, Cain is the first on a very long
list of men who failed to be the Offspring. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">We also note that Adam and Eve produce another
son named Abel. The only background information that we receive concerning
these two brothers is their professions: Cain was a gardener, and Abel was a
shepherd. Allen Ross suggests that there may be a subtle and ominous
foreshadowing displayed here. Cain’s work is associated with the cursed ground,
but Abel exercises His God-given dominion over the animals.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 3-5</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Within these verses, we have the source of
the chapter’s conflict. Evidently, Adam had continued God’s sacrificial display
of grace and judgment and taught his sons to bring sacrifices to the LORD as
well. Cain and Abel both bring before God a portion of their respective
professions, but God accepts Abel and rejects Cain. Thus, the question arises:
why was God pleased with one and not the other? Some have suggested that God
only accepted Abel’s sacrifice because it shed blood, but this does not seem
sufficient to me. First, we know that the blood of animals does not buy us
favor with God. Only Jesus is able to do that, so every other sacrifice is
simply a sign pointing toward that all-sufficient sacrifice. Second, we are not
told that these are sin-offerings being made; therefore, they could simply be
freewill offerings, which could be anything given in gratitude to God. Others
have focused upon the description of Abel’s offering, noting that Abel gave his
best, while Cain just went through the motions of what he was supposed to do.
Regardless the emphasis is not upon the offerings themselves but rather the
hearts of Cain and Abel. We can conclude from New Testament passages that Abel
offered his sacrifice in faith, while Cain did not. Abel went out of his way to
please God, but Cain grudgingly did his duty.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Notice further the order of God’s evaluation in
verses 4 and 5. God regarded <i style="mso-bidi-font-style: normal;">Abel</i> and
his offering but did not regard <i style="mso-bidi-font-style: normal;">Cain</i>
and his offering. The focus is upon the person, not the gift. The condition of
the person’s heart is more important before God than merely the offering that
they bring to Him. Also, this suggests something deeper is going on. God is
showing grace and unmerited favor to Abel through faith, but not to Cain. This
may be difficult to reconcile in our mind, but it seems to go back to the
notion that God will have mercy on whom He wills.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a> God
does not owe Cain His favor any more than He owed it to Abel.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0.5in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“We must, however, notice the order here
observed by Moses; for he does not simply state that the worship which Abel had
paid was pleasing to God, but he begins with the person of the offerer; by
which he signifies, that God will regard no works with favor except those the doer
of which is already previously accepted and approved by him. And no wonder; for
man sees things which are apparent, but God looks into the heart, (1 Samuel
16:7) therefore, he estimates works no otherwise than as they proceed from the
fountain of the heart.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0.5in 8pt 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Cain’s
response to God’s rejection reveals the crux of the problem: Cain possesses a
wicked heart. Instead of coming before God in repentant sorrow, Cain becomes
very angry. This unwarranted anger will prove to be a slippery slope for sin.
Should he have corrected his attitude, Cain likely would have never murdered
Abel. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 6-7</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: God graciously comes before Cain with a
warning. Notice the usage of the LORD in these verses. God is not showing up as
an angry judge but instead as a loving Father, who knows the path down which
Cain is sprinting. God asks two questions that appear to go unanswered then
provides a potent warning about the nature of sin. First, He questions why Cain
is angry. He challenges Cain to justify his bitter anger, but there is no
answer. Second, He addresses the reason that Cain is upset: his lack of
acceptance by God. God meets Cain’s anger by placing the responsibility back on
Cain and his actions. If Cain simply does right, then God will gladly accept
him. Once again, there is no response from Cain. God’s call for Cain’s
repentance goes unheeded.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Finally, God blatantly warns Cain about the
danger that is within him. This is the first time in the Bible that the word
“sin” is used, and it is personified as a predator, posed and ready to pounce
upon its prey. Sin is a patient attacker that appears to be harmless and
inactive for a season, but at the right moment, it strikes and devours its victim
without thought or mercy. The word “desire” denotes sins overwhelming focus on
destroying Cain. Sin will not rest until it has conquered Cain. Yet God
graciously provides a way out. He tells Cain to “rule over” sin. The answer to
sin’s insatiable bloodlust is a resolved dominance over it. Paul tells us to
“by the Spirit… put to death the deeds of the body” so that we may live.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a>
There is no other way to escape from the death that sin brings. We must
constantly and daily kill and dominate sin, or sin will daily kill us. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 8</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Cain rejects God’s gracious warning. He
persuades Abel to follow him into a field and then brutally murders Abel in
cold blood. In case we have forgotten at this point, Moses reminds us twice in
this verse that Cain and Abel were brothers. This is a devastating destruction
of the family, as Cain slaughtered one of the people that should have been
closest to him. The fact that Cain brought him into the field only further
accents the horror of this event because it shows that this was not a crime of
passion but of cold and planned calculation. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 9-10</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The LORD quickly appears in the account to
question Cain, as He did with Adam and Eve. Like Adam’s sin, God gives Cain the
opportunity to confess his sin and repent by asking where his brother was. In
the garden, Adam reluctantly confessed his sin to God (though, of course,
placing the blame upon the woman), but Cain answers with a blatant lie and a
denial of his responsibility of his younger brother. This statement reveals the
depth of sin in Cain’s heart. The core of Cain’s problem is not jealousy
against his brother but rather unbelief. Of course, he might have simply not
cared, but from the verse that we will see next, it appears that Cain does
still feel concerned, to a degree. More likely, Cain’s willingness to lie to
God shows that he does not believe God to be omniscient, omnipotent, or
omnipresent. Instead, Cain believes that he can genuinely hide his sin from
God. The root of sin is unbelief. If Cain truly believed in the greatness of
God, He would have never murdered his own brother and then lied about it. The
same is true of us. Genesis is not just what happened it is what always
happens. In order for us to sin, we have to disbelieve God. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>In
response, God cuts through Cain’s calloused denial and reveals that He already
knows about Cain’s sin. God’s statement in verse 10 noticeably contrasts with
Cain’s answer in verse 9. Cain was cold and indifferent to the blood of his
brother, but God cares deeply for Abel’s spilled blood. God’s words are at once
great and terrifying. They are great because we know that God hears injustice.
Sin was committed against Abel, and Abel’s blood cried to God for vengeance.
The LORD is not deaf to the cries of those being wronged, and He will
righteously judge the wicked. Though in the age of grace it appears that God is
slow to judge the wicked, we must make no mistake in thinking that God will
simply overlook sin. For those who do not place their trust completely upon
Christ, judgment is coming. Revelation 6:9-11 speaks of the martyred believers
being beneath the altar of the LORD, crying out for God to judge and avenge.
God’s answer is that it will come when the last martyr has been slain. This is
the terrifying aspect of God’s statement. God will judge sin, and we will be
punished. The only route of escape is through the blood of Christ. We are told
in Hebrews that Jesus’ blood speaks a better word over us than the blood of
Abel.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a>
This means that while it was our sin that put Jesus upon the cross, His blood
does not cry out for our judgment like Abel’s did, but rather Jesus’ blood
calls for our forgiveness and restored relationship with the Father.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
11-12</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: God immediately
proceeds to judge Cain. The fact that Cain is cursed from the ground denotes an
elevated state of sin. Adam’s punishment was graciously turned upon the earth
that he would work, but Cain’s punishment is now directly applied to him. This
decline counters the notion that humanity is constantly becoming better. Quite
the opposite, humanity is only worsening. Cain’s entire lifestyle is cursed,
making his life one of separation from his family and a heightened battling
against the ground. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
13-14</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Some have
suggested that Cain showed marks of repentance within these verses; however, it
seems that his cry is nothing more than self-pity because of the severity of
the punishment. Cain shows an understanding that God is casting him out from
His presence, but notice that he mentions the ground before God. Cain
apparently thought his relationship with ground to be more important than his
relationship with the Creator. Perhaps, this also gives a glimpse into the sin
of Cain’s heart. It could be that Cain idolized his work. Thus, when God
rejected Cain’s offering, He was rejecting Cain’s god. The anger came from
God’s refusal to honor what Cain honored. Because of Cain’s radical defense of
his idolatry, God directly targeted Cain’s god. Like Cain, the human heart is
prone to vehemently protect what we love most; since loving anything more than
God is idolatry, it is a grace of God when He declares war on our lesser desires.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Cain also fears for his life, worrying that
because he is a fugitive people will kill him to avenge Abel. Many have
pondered the identity of the others to whom Cain refers; however, it seems to
me that they would simply be his siblings, who may have begun to spread upon
the earth. Therefore, it makes sense that Cain’s other brothers and sisters
would be enraged by Cain’s actions and might seek to kill him out of vengeance.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
15-16</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: God reveals His
stance on repaying blood with blood by giving Cain protection from those who
would seek his life. Once again, this is God graciously providing for Cain,
despite the gravity of his sinful nature. The mark of Cain has long been the
subject of debate. Some have understood it to mean partial paralysis, while
others imagined it be a horn protruding from Cain’s forehead. Both of these
seem to be implausible; however, we simply do not know what the mark was. We do
know that it was given to Cain as a reminder to himself and everyone else of
the protection and judgment of God. Finally, Cain is cast away from the
presence of the LORD. The phrase “east of Eden” emphasizes that humanity is on
a downward spiral. Just as Adam and Eve were cast east of Eden, so Cain’s sin
moves him further from God’s original design. Sin is becoming worse and pushing
humanity further from God.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
17-22</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: This section of
Scripture describes the descendants of Cain, so I will briefly give a thought in
regards to this. Cain finds a wife and has a son. The logical conclusion is
that Cain’s wife was one of his sisters or nieces. Understandably, many have
found this to be a grotesque act; however, creationist Gary Parker explains why
we should not think of it in that manner: <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0.5in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>“Because harmful mutations so
greatly outnumber any supposed helpful ones, it's considered unwise nowadays
(and illegal in many states) to marry someone too closely related to you. Why?
Because you greatly increase the odds that bad genes will show up. By the way,
you also increase the odds of bringing out really excellent trait combinations.
But did you ever hear anybody say, 'Don't marry your first cousin or you'll have
a genius for a child?' They don't usually say that, because the odds of something
bad happening are far, far, far, far, far greater. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0.5in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">"That would not have been a problem, by
the way, shortly after creation (no problem for Cain and his wife, for
example). Until mutations had a chance to accumulate in the human population,
no such risk of bad combinations existed.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
23-24</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The account now
focuses upon Lamech, the seventh in Cain’s lineage. His presence serves as
further evidence of ever-worsening presence of sin. First, Lamech is the first
polygamist mentioned in Scripture. Though the Bible does not blatantly condemn
this practice, it neither outright condemns Lamech’s murder, but we can believe
with certainty that such was sin. Indeed, Lamech’s deviation from God’s marital
pattern is mentioned to further accentuate mankind’s depravity. He has
completely abandoned God’s order and selfishly taken two wives. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Next,
we see that Lamech confesses a murder that he has committed to his wives.
Though judging by the nature of Lamech’s statement, <i style="mso-bidi-font-style: normal;">confess</i> is the wrong word to use. It seems more likely that Lamech
is <i style="mso-bidi-font-style: normal;">boasting</i> about his killing of a
young man for striking him. Lamech’s promise of repaying any harm done to him
seventy-sevenfold is a raucous proclamation of his wrath being greater than
God’s wrath. This defiant statement from Lamech shows the utmost depravity of
Cain’s lineage, and it all began with Abel’s murder. Sin has a snowball effect;
it never effects only one person. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
25-26</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The chapter ends
with God providing a means of grace once again. Eve thought that Cain would be
the promised Offspring, but Abel was more righteous than he was. Nevertheless,
Satan managed to eliminate both Cain and Abel from the possibility of being the
Offspring, by killing Abel and helping sin overcome Cain. The Satanic attack to
thwart God’s promised Savior seemed to work, but God provided again. God
enables Eve to bear Seth in replacement of Abel. The presence of the word
“offspring” shows that Eve is still hoping God’s promise, and we see that this
hope is not futile because Seth has a son. It is important to note that the
Bible never calls the lineage of Seth righteous, but the propensity for
God-fearers was certainly higher in Seth’s line. The final sentence of the
chapter seems to lend credit to the godly line coming from Seth. Many
commentators have viewed the calling upon the name of the LORD to be a reference
to prayer. Perhaps before this, the godly were able still to speak with God
personally as Adam, Eve, and Cain did, but now prayer, as we know it today, was
required to communicate with God. Others believe that it refers to the godly
proclaiming the nature of God. Either way, it is certain that this verse marks
the beginning of the worshipping of Yahweh in manners more similar to our own. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><o:p> </o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View<o:p></o:p></span></u></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Mortification:
</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">God’s plea for Cain to rule
over his sin is the first reference the doctrine of mortification.
Mortification is the act of killing (or mortifying) our sinful nature. As
Christians, we believe that before Christ we were nothing but hopeless sinners,
but God chose us before the foundation of the world to be His adopted sons and
daughters. When we are saved by the work of Christ, the Holy Spirit enters us,
regenerating our hearts, and making us into new creations. Therefore, since we
are of a new nature in the Spirit, the authors of the New Testament repeatedly
urge us to kill our former selves.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a> <span style="mso-spacerun: yes;"> </span>Though we are new creations, as long as we are
in the world we will still war with our old sinful ways. Every day is a war
within the Christian nature, a battle between the old and the new. Each day we
must kill our sinful flesh, or like Cain, it will kill us.<o:p></o:p></span></div>
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><o:p> </o:p></span></div>
<br />
<div style="mso-element: footnote-list;">
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Ross p. 156<o:p></o:p></span></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Exodus 33:19<o:p></o:p></span></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Calvin. Chapter 4, verse 4<o:p></o:p></span></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Romans 8:13<o:p></o:p></span></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Hebrews 12:24<o:p></o:p></span></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;"> Gary
Parker, <i>Creation Facts of Life</i>, p. 98<o:p></o:p></span></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Colossians 3:5<o:p></o:p></span></span></div>
</div>
</div>
</span></span></span><span style="font-size: x-small;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: x-small;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: x-small;"><span style="font-family: Calibri;"><div style="mso-element: footnote-list;">
<div id="ftn7" style="mso-element: footnote;">
</div>
<span style="font-family: Times New Roman; font-size: large;">
</span></div>
<span style="font-family: Times New Roman; font-size: small;">
</span></span></span><br />Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-14595951060118650732014-09-26T08:00:00.000-05:002014-09-26T08:00:01.162-05:00Hardened Hearts
<br />
<div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;"><span style="font-size: large;">And David says,<o:p></o:p></span></span></i></div>
<div style="text-align: center;">
<span style="font-size: large;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;">“Let their table
become a snare and a trap,<o:p></o:p></span></i></span></div>
<div style="text-align: center;">
<span style="font-size: large;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;">a stumbling block and
a retribution for them”<o:p></o:p></span></i></span></div>
<div style="text-align: center;">
<span style="font-size: large;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;">Romans 11:9<o:p></o:p></span></i></span></div>
<span style="font-size: large;">
</span><br />
<div align="center" class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;">
<o:p><span style="font-family: Baskerville Old Face; font-size: large;"> </span></o:p></div>
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">If there is any
idea in the Bible that I shirk upon hearing, it is that God hardens hearts. It
is difficult enough to imagine God sovereignly choosing His elect, so how much
more to think of Him hardening the hearts of others? However, when reading
through the Bible, one is forced to confront this concept. For instance, when
Moses tries to lead God’s people out of Egypt, we are told that God hardened
Pharaoh’s heart, so that he continued to deny the Israelites leave. Yet here,
in Romans 11, we find the apostle Paul sorrowfully speaking of the hardness of
the Israelites’ hearts. He speaks of a partial hardening that has come upon
them for a time but will one day be removed. I find it comforting that Paul
dislikes the words that he is writing. His heart breaks for his brothers of the
flesh! Yet the truth that God hardens hearts does not become less true simply
because the thought of it is unpleasant.<o:p></o:p></span></span></div>
<span style="font-size: large;">
</span><br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Still, I find
these two verses to be some of the most interesting in the chapter because
within them is the answer for how God hardens. We may never know completely why
God hardens some people, but we can know how He does it. The answer is that He
sets a table before them. Their table of banqueting becomes that trap and
snare. How odd is this? God hardens by bountifully feeding. But how does this
harden the heart? By giving them everything that they want, they become like
the rich man in Proverbs saying, “who is God?” In their great wealth and
satisfaction, they forget God; indeed, they reject God as unnecessary. God
gives them the desires of their hearts. This ought to be utterly terrifying for
the unhardened soul because no one truly desires God. Absolutely no one seeks
after God with a whole heart without God first changing their heart. </span></span></div>
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Thus, God
hardens the heart of man by giving him the idols that he so vehemently craves.
O’ how glorious to know that God has not given to us the desires of our hearts
but rather the desires of His heart! May our hearts continually yearn for Jesus
Christ, and may He continue to conform our hearts so that our utmost desire is
Him.<o:p></o:p></span></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-63840736525713360812014-09-12T09:00:00.000-05:002014-09-12T09:00:07.944-05:00Blessed Be the Name of the LORD<br />
<div align="center" class="MsoNormal" style="margin: 0in 0in 0pt; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;"><span style="font-size: large;">And he said, “Naked I
came from my mother’s womb, and naked shall I return. The LORD gave, the LORD
has taken away; blessed be the name of the LORD.”</span></span></i></div>
<div align="center" class="MsoNormal" style="margin: 0in 0in 0pt; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Job 1:21<o:p></o:p></span></span></i></div>
<span style="font-size: large;">
</span><br />
<div align="center" class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;">
<o:p><span style="font-family: Baskerville Old Face; font-size: large;"> </span></o:p></div>
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">The story of Job
is one of the most recognizable accounts of the entire Bible. The book’s setup
is loaded with drama. Job is introduced as a righteous and prosperous man. He
was the kind of all-around good guy that everyone respected and honored. He
wasn’t rich through deceit, he generous with his wealth, and he was a great
father. Then in true epic fashion, the scope is widened to show us God and the
heavenly beings. Satan slithers into God’s presence to give account before the
Most High only to hear God boasting about Job. The Accuser retorts that Job is
only faithful to God because God made him prosperous. God permits Satan to
destroy Job’s children and all of his wealth, and Job responds by worshipping.
Satan appears before God again. God boasts once more in His servant. Next,
Satan asks permission to strike Job’s body, and God accepts. Job finds himself
covered in terrible sores that cause unbelievable pain. Seeing this, Job’s wife
tells him to curse God and die; however, Job still knows that those are foolish
words spoken from deep grief. Job responds to his afflictions by acknowledging
God’s sovereignty and praising God. </span></span></div>
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Suffering is a
troubling concept for every human to face. God is not ignorant of that fact. He
knows our pain, and He does not treat it lightly. In fact, He gave us the
entire book of Job to learn about how He relates to suffering. This verse taken
from the end of chapter one is the correct response for us to take. Logically,
we know that we come into the world with nothing, and we also know that we will
die with nothing. Therefore, if we come and return empty-handed, should not we
count everything in between as pure grace? If God is the Giver of our
blessings, does He not have the right then to take them from us? </span></span></div>
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Of course,
logic does not make pain any less real. That is why the remaining forty-one
chapters form a poetic/philosophical debate about the nature of suffering. God
knows that pain is an overcomer of logic. He never promises a life of ease, but
He does promise to reveal more of Himself through suffering. May we bless God’s
name, even in the midst of pain, because He gives us a greater knowledge of
Himself through the experience.</span> <o:p></o:p></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-68464264436876738462014-09-03T09:00:00.000-05:002014-09-03T20:01:15.252-05:00Entitlement<br>
<div align="center" class="MsoNormal" style="margin: 0in 0in 0pt; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Does he thank the
servant because he did what was commanded?<o:p></o:p></span></span></i></div>
<div style="text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Luke 17:9<o:p></o:p></span></span></i></div>
<span style="font-size: large;"></span><br>
<div align="center" class="MsoNormal" style="margin: 0in 0in 12pt; text-align: center;">
<o:p><span style="font-family: Baskerville Old Face; font-size: large;"> </span></o:p></div>
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 12pt; text-align: justify;">
<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">Entitlement is a
plague upon our society. I recall a time when my wife and I were interim youth
and children pastors at a church. During a children’s church service, we
conducted a miniature Olympic-style competition between the children, which we
divided into two groups. After a series of challenges, one group was declared
the winner. We proceeded to pass out the victor’s reward: candy. Much to our
surprise, the losing team of children whole-heartedly expected to receive the
same reward as the winners, even though we explicitly stated that the prize
would go to the winning team. Their resolve was ironclad. Intrigued, Tiff and I
probed their reasoning. Their response was simple: “because we deserve it.” It
took several minutes to display before them the fallacies of their logic.
Before the competition began, every child agreed upon the conditions: that the
winning team would receive the reward. Despite their failing to meet the
requirements for the reward, they supposed via their sense of entitlement that
the very essence of their self-worth trumped the predetermined conditions. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<span style="font-size: large;"></span><br>
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<span style="font-family: Baskerville Old Face;"><span style="font-size: large;">The fact that
these were children, some as young as three, shows that this is a matter of the
heart. It is a problem of the human condition. Furthermore, Jesus’ words in the
seventeenth chapter of Luke reveal that it is not simply a modern issue. Jesus
handles self-entitlement quite succinctly. He asks a simple question: why
should we expect thanks for something that we were supposed to do? How often do
we manage to perform some act of religiousness only to present it before God so
that He can thank us? When we do that which is good, we feel entitled to
praise; however, being perfect is God’s command. Even if we never sinned, we
would still fail to deserve praise because we were only doing what was
required! Moreover, how often do we falter in the keeping of God’s commands?
How sinful and corrupt are our hearts before a holy God! If we would only
recognize our true position before God, instead of bringing our entitlement, we
would fall upon our hands and knees continuously pleading for grace and mercy.
That is the good news of the gospel after all. Jesus Christ offers to us grace
and mercy from God the Father through the Spirit. May we be ever humbled
because even though we were unworthy servants, Christ has justified us.<o:p></o:p></span></span></div>
<br>Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-42196212347401869222014-08-26T09:00:00.000-05:002014-08-26T09:00:02.184-05:00Dead in Sin (Genesis 3:14-24)
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Just as the first half of chapter 3 dismantled
the relationship between the man and woman established at the end of chapter 2,
this latter portion of chapter 3 will undo the restful paradise given in the
first half of the second chapter. If we were ever confused as to why the first
sin is so important, these verses provide the answer. Adam’s sin did not simply
affect him nor did it stop with his wife. This first sin ushered in the total
depravity of humanity. The entrance of sin into humanity marred our entire
existence. Such is our fallen state that only a monumental act of God could
restore and renew us, and fortunately, in the midst of bleakness of judgment, the
LORD promises exactly that.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 14</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: God begins His judgment with the one who
initiated a conversation with Eve: the serpent. Because the serpent deceived
the man and woman, God brings a curse upon the serpent. It is important to note
that throughout this text only the serpent and the ground are technically
cursed. Of course, God judges and punishes the man and women, but He does not
fully curse them, choosing to show grace in the midst of castigation. Mercy,
though, is not given to the serpent. He is first cursed beyond any livestock by
being forced to crawl on his belly. This statement leads many readers to
conclude that the serpent once had legs, but from this curse comes snakes as we
know them today. While such is completely possible, the text is simply not
clear; instead, God curses the legless serpents as a representation of the
lowly state of Satan. Moreover, the declaration that the serpent will eat dust
is probably figurative in nature as well, revealing the humiliated new status
of serpents. However, an interesting speculation is that perhaps God has yet to
complete this aspect of the curse. Isaiah 65 describes the end of time, and
within verse 25, we are told that the serpents will eat the dust. Thus, perhaps
God will one day bring this curse to its literal competition. <o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 15</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: This is one of the most crucial verses in
Genesis. At this point in the narrative of Genesis, it seems as though the
serpent succeeded in his task. The humans sinned, and as a result, God’s
image-bearers would die. Surely if we skipped this verse and kept reading, we
would find the whole outlook of humanity to be depressingly bleak. However, in
the midst of proclaiming judgment upon His rebellious creatures, God provides
hope. This verse is theologically referred to as the Protoevangelium, or the
first announcement of the gospel. Since gospel means good news, it is difficult
to imagine any sort of good news being proclaimed after Adam and Eve so
blatantly rebelled against God. However, this is good news indeed. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>First,
God promises that there will be a continuous enmity between the serpent and the
woman. Perhaps on a surface level, this is a general reference to the animosity
of most women towards snakes. However, the reference to her offspring and its
offspring implies that something larger is taking place. The struggle between
the seeds is likely a reference to the ongoing battle between good and evil.
Before the eating of the fruit, God kept evil from the humans; however, they
have now welcomed its presence. I once heard Genesis described in a sermon as
being not just what happened but what always happens. Fittingly, just as the
woman fell before the deception of the serpent, it seems as though all of her
children are destined to do the same. Everyone comes under similar temptations
to that of Eve, and none passes the test with one hundred percent accuracy,
except for one of the woman’s offspring, as we will see next. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>The
usage of the word “he” implies that the second half of this verse applies to a
single offspring of the woman. Thus, when everyone is destined to repeat the
same error of Eve repeatedly, God promises that one person will be different.
This person will still wrestle with the serpent, suffering a bruised heel, but
He will crush the serpent’s head. I know that this sounds elementary, but a
head is significantly more important than a heel. Therefore, even though this
Offspring will not escape the battle unharmed, He will definitively destroy the
serpent. Since Satan here seems to represent evil as a whole, this prophesy is
of the utmost importance, as this will be how God eliminates sin. This will be
how God corrects everything that Adam’s sin broke. The entrance of sin into humanity
ushered in the central conflict of the Bible, and as early as this verse, God
reveals His answer. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>With
the New Testament in hand, Christians already know the identity of this
Offspring, the serpent’s bane, as being Jesus Christ. Throughout the rest of
the Genesis and the Old Testament, God’s people have waited for this Savior to
arise. In the following chapter, Eve hopes that Cain will be the Offspring.
Lamech hoped that Noah would be Him. Abraham hoped in Isaac. Jacob hoped in
Joseph. The people hoped in Moses and then David. David hoped in Solomon. Yet
one by one, these men revealed that they were not the promised Offspring.
Finally, two thousand years ago, Jesus was born in Bethlehem. As God incarnate,
Jesus faced temptation just like Eve and every other human has, but He did not
fall for Satan’s deception. Even though Satan attempted to destroy Jesus
through crucifixion, it was only a bruised heel. Christ rose from death,
defeating death and triumphing over Satan and sin. Jesus crushed the serpents
head, and one day He will do it permanently.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 150%;">“. . . the seed
of the serpent refers to natural humanity whom he has led into rebellion
against God. Humanity is now divided into two communities: the elect, who love
God, and the reprobate, who love self (John 8:31-32, 44; 1 John 3:8). Each of
the characters of Genesis will be either of the seed of the woman that
reproduces her spiritual propensity, or of the seed of the Serpent that
reproduces his unbelief.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 16</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The second judgment is pronounced upon the
woman. First, God strikes at the core of her femininity by increasing the pain
of the birthing process. Evidently, this means that there was some sort of pain
involved in childbirth even before the Fall, but it will now be marked by a
notable increase in pain. Second, God addresses the relationship between
husbands and wives. The woman’s desire for her husband has been interpreted in
numerous fashions. Some say that wives will tend to desire their husbands to an
unhealthy degree. Others suggest that it is a desire to control her husband. Allen
Ross suggests that a better translation of the verse is “Your desire <i style="mso-bidi-font-style: normal;">was </i>to your husband, but he shall have
mastery over you.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a>
This would mean that God punishes the woman’s usurping of the man’s headship in
the first half of this chapter with the dominance of the man. It seems that
both interpretations come into play at times. Plenty of women place the need of
a man over the need of having God, which by nature causes the man to become a
god in her life. Also, though history is marked by male chauvinism, numerous
historical writings suggest that many behind much of the world’s rulers were
women pulling the strings. Either way, the language here is strong. The words
“desire” and “rule” are rarely used together in the Old Testament, but one of
the other places is in the following chapter. God will warn Cain that sin’s
desire is to have him, and that he must rule over sin. Thus, regardless of the
exact meaning, it is clear that there no longer exists the peaceful harmony
between the husband and his wife, as it was in the garden. Where there was once
perfect unity and love in marriage now becomes similar to two kingdoms
colliding. <o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses
17-19</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The final of the
three judgment proclamations belongs to Adam. It should first be noticed that
Adam’s punishment declaration is notably longer than either the serpent or
woman’s chastisement. Perhaps this is a reflection of the man’s role of
headship, since God emphasizes for the second time in this chapter that He
explicitly commanded Adam not to eat the fruit. Adam failed at his
responsibility; therefore, a curse of judgment must be made. Yet notice that
Adam is not directly cursed; instead, the ground beneath his feet is cursed.
Adam was given dominion over all the earth, so his failure meant misery for
everything under his authority. Leaders, husbands, and fathers ought to take
great care because in similar fashion, those who are under our authority will
ultimately pay a price for our failures. Thus, the role of headship is never to
be taken lightly. Nevertheless, man’s life will now be marked by struggle and
pain as he works against the cursed earth. Within the garden, Adam’s work was
apparently easy and yielded much, but the work for his food would now be
strenuous and grueling. Where Adam was once able to eat the fruit of any tree
in the garden for food, a simple meal would now require tiresome labor. Just as
woman’s judgment struck the heart of her longing to bear children, so man’s
punishment strikes at his role as worker and provider for his family. As very
few people work in an agricultural setting today, it is important that we understand
that this is an overarching principle for how the world functions presently.
Whenever we strive for a raise or promotion that is constantly out of our
reach, we are wrestling with this judgment. Any time that we become frustrated
by the fact that our income never seems to be sufficient for our needs, we
grapple with the ground that fights back against us. <o:p></o:p></span></div>
<br />
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Finally,
in verse 19 God declares the judgment from which Adam and Eve were likely
hiding when God first came looking for them after they sinned: death. God
promised to Adam in the garden that if he ate the fruit of the tree of
knowledge, he would die. Since God has saved this final declaration until last,
I cannot help but imagine that Adam and Eve were in anxiety waiting for what
they knew was coming. Just as God promised, He now promises again: their death
will come because of their disobedience. The LORD declares that just as He
brought man from the dust, they will eventually return to dust. This adds a new
dimension to the punishments of both the man and woman. After a life marked by
pain and toil, they will end their earthly existence by becoming nothing more
than dust. Much like Solomon writes in Ecclesiastes, this gives an inherent
vanity to life.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a>
<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 20</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: After the grimness of God’s promise of death,
Adam expresses a shocking amount of hope by naming his wife Eve. The name Eve
sounds like the word for “life-giver” in Hebrew; thus, Adam calls her “the
mother of all living.” This is a declaration of hope that life will continue
even though death has now been inserted into the equation. It seems that Adam
has taken this hope from God’s prophesy in verse 15. Though death, evil, and
sin will run rampant in the world, Adam looks forward to the Offspring that
will come from his wife to undo the fallout of sin. Thus, even though he did
not know the name of Jesus, he placed his faith in the saving power of Christ
alone.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 21</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Adam and Eve were guaranteed death, but even
so, it is an act of pure mercy that God did not slay them at that very moment.
In their dying moments, they would experience the true weight of their sin, but
still sin cannot simply be overlooked. God cannot turn a blind eye to sin, even
for only the lifetime of a man. The blood of man and woman was required as payment
for their sin, and in order for them to live, blood needed to be given so that
Adam and Eve might continue to live. This is the nature of sacrifice. In order
to spare the man and woman from paying their debt, God sheds the blood of the
innocent. Though the animal from which God takes the clothing did not sin, it
paid the price for humanity’s sin. This must have been incredibly sobering for
Adam, watching a creature that was under his care take the punishment that only
he deserved. Throughout the Old Testament, God will continue to demand
sacrifices from His people, in part so that they did not forget the violent and
bloody price of sin. Even still, the blood of animals did not cover the sins of
Adam and Eve here, nor did they erase the sins of Israel when sacrificed in the
temple. After all, God repeated declares in the Old Testament that He does not
delight in the blood of animals. Ultimately, every animal sacrifice made in the
Old Testament serves as an allusion to the sacrifice of Christ. The only
sacrifice that was able to perfectly appease the wrath of God so that we no
longer stand in judgment before God is the death of Jesus Christ, the God-man.
Thus, the animal was a reference to the cross of Christ, which was the true
sacrifice that covered the sin of Adam and Eve.<o:p></o:p></span></div>
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 22-24</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The epilogue to this chapter gives us the
nature of humanity’s expulsion from the garden. Satan’s deception, as
previously discussed, was based upon truth. Man had indeed taken upon himself a
similarity with God, being that he now understood good and evil. However, this
understanding came at the price of experience. He learned of evil by committing
evil. Now for the sake of the humans’ wellbeing, God casts Adam and Eve east of
the garden and guards the entrance with a cherubim and a flaming sword. At
first this may appear to be just another judgment of God (and it somewhat
certainly is), but the true reasoning behind this exile from paradise is actually
very merciful of God. In God’s dialogue (or can we say trialogue?) with
Himself, He explains that man cannot be allowed to eat the fruit of the tree of
life or else he will live forever. Thus, it seems that even in the garden, Adam
and Eve were mortal creatures. The tree of life, most likely, was the means by
which God imparted life to the man and woman. This would keep them in constant
dependence of His provision. However, with this newly sinful state of being,
the eating of this fruit probably would have kept them in their sinful nature.
A fundamental truth of the believer’s life is that physical death is gain.
Given all of the pain and suffering that now comes with human existence, God
provides death as a means of escaping our fallen circumstances. Of course, for
the nonbeliever, physical death only gives way to eternal death, but for us,
there is great hope that Jesus has undone the effects of sin and that after our
departure from these bodies we will be glorified with Him.<o:p></o:p></span></div>
<br />
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-bidi-font-size: 11.0pt;"><o:p> </o:p></span></div>
<br />
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<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View<o:p></o:p></span></u></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Messiah (or
Christ): </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">In verse 15, we
read the first proclamation of the gospel of Jesus. The remainder of the Bible
will be spent building towards Jesus and then reflecting upon Jesus. Christ is
the most foundational doctrine of the Bible. Indeed, the entire Bible is ultimately
about Jesus.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a>
Thus, the importance of Jesus’ presentation within any text of Scripture is inexpressible.
The most basic problem within the Bible is this: God is good; we are bad; how
can God forgive us while still being good? Jesus is the answer. Everything that
went wrong in Genesis 3 and beyond is repaired and restored only through the
atoning work of Jesus. Through Him, we now have forgiveness of our sins.
Through Him, everything will be recreated. To barrow an idea that I believe
came from C. J. Mahaney, the gospel of Jesus Christ is not merely one classroom
of Christianity, it is the building in which are all the rooms.<br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
<o:p></o:p></span></div>
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<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;"> Waltke,
Genesis, pp. 93-94<o:p></o:p></span></span></div>
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<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Ross, Allen. <i style="mso-bidi-font-style: normal;">Creation & Blessing.</i>
p. 146<o:p></o:p></span></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;"> In
fact, the book of Ecclesiastes serves as a great commentary to what life is
like under the curse of sin. <o:p></o:p></span></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;"> John
5:39-40<o:p></o:p></span></span></div>
</div>
</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-66240093346945029942014-08-22T09:00:00.000-05:002014-09-12T06:48:35.963-05:00Before the Foundation of the World<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span lang="EN"><span style="font-size: large;">Even
as he chose us in him before the foundation of the world, that we should be
holy and blameless before him.<o:p></o:p></span></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span style="font-size: large;">Ephesians 1:4<o:p></o:p></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div align="center" class="MsoNoSpacing" style="line-height: 150%; text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">When entering
the world of Christian theology, one topic is bound to come up, bringing with
it a torrent of emotions and fervent arguments. Yes, at times it seems that no
other theological debate can render such dramatic defenses. What is this
debate? Predestination versus free will. Do not fret, I will not venture into
my own thoughts here. Instead, I will give a principle for reading Scripture:
we must not force our own views into the Bible. The reason the debate rages is
because the Bible discusses both predestination and free will. Thus, filtering
the Bible through a lens of our own thoughts can rob us from enjoying some of
the Bible’s great truths. For instance, the entire first chapter of Ephesians
is filled with talk of predestination and God choosing. The diehard believer in freewill must take care not to throw up a defensive wall against the teaching of
Scripture, or else they might miss the great display of God’s love in verse
four. <o:p></o:p></span></div>
<span style="font-size: large;"></span><br />
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">Imagine the
ramifications of this verse. Before you and I sinned. Before Adam sinned. Even
before Satan sinned. Before God created anything, He chose us. As the kid in
gym class that was always picked last for sports, I appreciate the value of
being chosen. When someone choses you, it means that they want you. God chose
us, and therefore, God wants us. He desires us. God is not a stoic, tyrannical
lawgiver, but a Creator who deeply values His creation. Before He created the
world, God thought of us and chose us. Do our thoughts of God meet the truth of
this verse? May our theology reflect not our own personal motives but the
deeply loving and gracious God that we serve, the God who chose us <i>before the foundation of the world</i>.<o:p></o:p></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-80103733494599753222014-08-20T09:00:00.000-05:002014-09-12T06:49:34.427-05:00Who Do You Say That I Am?<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span lang="EN"><span style="font-size: large;">And
he asked them, “But who do you say that I am?” <o:p></o:p></span></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span lang="EN" style="font-size: large;">Peter
answered him, </span></i><a href="http://www.esvbible.org/Jn11.27/"><i><span lang="EN" style="display: none; font-size: large; mso-ansi-language: EN; mso-hide: all;">r</span></i></a><i><span lang="EN" style="font-size: large;">“You are </span></i><a href="http://www.esvbible.org/Mk14.61-62%3BMt1.17/"><i><span lang="EN" style="display: none; font-size: large; mso-ansi-language: EN; mso-hide: all;">s</span></i></a><i><span lang="EN"><span style="font-size: large;">the
Christ.”<o:p></o:p></span></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span style="font-size: large;">Mark 8:29<o:p></o:p></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">There is a
crossroads in the eighth chapter of Mark. Over the course of the previous
chapters, Jesus had chosen, called, and instructed His disciples, pouring His
life into them. Often, the disciples did not fully understand Jesus or His
purpose. It is clear that throughout that time they failed to comprehend Jesus’
true nature. They had not come to a distinct decision of who Jesus was. Yet
that moment did come, the moment of decision. First, Jesus asked them who
others said He was. Their answers mirror Herod’s thoughts in chapter six:
Elijah, a resurrected John the Baptist, or one of the other prophets. Pretty
standard answers since everyone was talking about Jesus. Then came the question
that really mattered: <i>but who do you say
that I am?</i> I can imagine the disciples’ hearts stopping. They must have
known that this question would come. They must have spoken about the various
theoretical answers amongst themselves while Jesus went alone to pray. However,
this was the time for a definitive answer. It was time for them explicitly to
state what they thought of Jesus. And Peter answers as the group
representative, stating that Jesus is the Christ, the long anticipated Messiah.
<o:p></o:p></span></div>
<span style="font-size: large;"></span><br />
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">This single
moment is the dividing point of the Gospel of Mark. Following the confession,
Jesus begins to speak more frankly with the disciples, informing them of His
impending death. It is almost as if they reached a new level with Jesus. They
finally arrived at a point of understanding in which Jesus could begin taking
them deeper still. What is most interesting is that every person still experiences
this moment today. The time comes when every person must decide what he or she
thinks of Jesus. This is the most important decision that one will ever make.
Do we take Jesus for just another prophet, or do we worship Him as the Son of
the living God? It is a question with eternal weight. May we never forget the
moment when we proclaimed Jesus as Christ.</span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-77253512798355175582014-08-18T18:54:00.003-05:002014-09-12T06:50:17.517-05:00The Blessed Hope<div align="center" class="MsoNoSpacing" style="text-align: center;">
<div align="center" class="MsoNoSpacing">
<i><span lang="EN"><span style="font-size: large;">Therefore
encourage one another with these words.<o:p></o:p></span></span></i></div>
<div align="center" class="MsoNoSpacing">
<i><span style="font-size: large;">1 Thessalonians 4:18<o:p></o:p></span></i></div>
<div align="center" class="MsoNoSpacing">
<span style="font-size: large;"></span><br /></div>
<div align="center" class="MsoNoSpacing">
<span style="font-size: large;"></span><br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">The return of
Christ was one of the primary reasons for Paul’s writing to the Thessalonian
church. In that time, there was a number of people declaring to the
Thessalonians that Jesus had already returned, and since the church was
extremely young, some people gladly believed it. This led to idleness among the
church as people decided simply to wait for Jesus to come and deliver them.
Today, we are fortunate that the Thessalonians required instruction on the
matter because the two letters Paul wrote to them are imperative to our
doctrine of the second coming of Christ. However, two thousand years later,
this Scriptural truth can sometimes become a neglected doctrine. The
Thessalonian Christians were quick to embrace the hope of Christ’s return in
part because of the intense persecutions that they faced. Thus, they welcomed
and anticipated the day that Christ would rescue them. What, then, of those not
facing severe persecution? Is the hope of Jesus’ return diminished? May it
never be so!<o:p></o:p></span></div>
<span style="font-size: large;"></span><br />
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">Paul clearly
intended for the Thessalonians to view Christ’s coming as a source of
encouragement and as a means of encouraging each other. This should be true of
us today as well. Two millennia after Jesus’s ascension, the world is in no
better shape. A recent study showed that Christians throughout the world
account for eighty percent of all religious persecution. Coupled with the fact
that the twentieth century was the bloodiest century in history, this means
that the world still needs to be redeemed. The comfort of modern life can lead
us to forgetting that Christ’s return and His kingdom that follows will be
infinitely greater than anything we can imagine. May our hearts become
reignited with joy and expectation for the blessed hope of the return of our
Lord and Savior.<o:p></o:p></span></div>
</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-14911854497331454892014-08-15T07:40:00.000-05:002014-08-15T07:40:20.181-05:00The First Adultery (Genesis 3:1-13)<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">The event transcribed within these verses is
one of the most significant to occur within the entire Bible. In fact, the
problem that arises from these words is the great conflict of all Scripture.
The humans that the LORD God created to be His image-bearers choose to revolt
against their Creator. This unauthorized eating of fruit is divine treason of
the highest order. As we will read, the circumstances leading up to the first
sin appear to move in slow motion, as if building toward a terrible disaster.
We are able to see the incoming wreckage verses before it actually happens, so
it all seems surreal. In contrast, the fallout moves in a rushed pace, briskly
revealing the effects of this first betrayal. Relationships are severed here.
Humans stand opposed to God. Man is pitted against his wife. This is the
turning point of all humanity, the moment where it all went wrong. This is the
beginning of sin and evil within humanity, the origin of all murders, rapes,
wars, and genocides. This is why we are the way we are. This is why we need to
be saved. This is why we need a Savior. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 1</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The word “crafty”, or perhaps “cunning” in
other translations, is a Hebrew wordplay on the word “naked” in the final verse
of chapter two. Both words sound very similar in the ancient sematic language
yet carry opposite meanings. Nakedness in chapter two is meant to imply a sort
of child-like innocence, whereas “crafty” denotes world-wary wisdom. This
similar-but-opposite wordplay is a fitting reflection of the overall scenery of
chapter two and three since chapter three will unfold similarly to chapter two,
except that this chapter is the dismantling of everything established in that
chapter. Chapter two showed us the life of peace with the garden, followed by a
close up look at the pre-fallen marriage relationship and how it reflected our
unhindered relationship with God. The third chapter breaks apart the previous
chapter in reverse order. First, sin causes a breach between both man and woman
and man and God. Next, God pronounces judgment upon sin, making its effects
upon the now fallen world known. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>The
meaning of this verse, if you were reading the Bible for the first time, should
be rather ambiguous, which I believe is Moses’ intent. We first notice that a
beast of the field comes into the forefront of the narrative. He is said to be
crafty, but the Hebrew word does not carry any sort of negative connotation
with the word. Instead, it simply means a level of street-smart understanding.
Yet that term should still be rather off-putting since within the goodness of
creation there was no worldly trouble from which to have learned. Then, to make
matters worse, the serpent speaks to the woman, asking for clarification of
God’s command about eat the fruit in the garden. The serpent’s understanding of
God’s instruction is wrong; God only prohibited one tree of the garden.
However, at this point, the question still sounds innocent enough. Could the
serpent simply have misunderstood God? Was he genuinely seeking correct
understanding? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>The
simple answer to both questions is no. As we continue reading, we will quickly
see that the serpent has hideously malicious intent behind his deceptively innocent
questions. I believe that this is why Moses was inspired to make this verse so
ambiguous because the temptation to commit sin is rarely blatant. The book of
Revelation positively identifies the serpent as Satan<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a>,
and throughout the Bible, we are warned of the dangers that Satan poses to the
followers of God.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a>
Most fitting to this section of Scripture, Jesus calls Satan the father of all
lies.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> As
we will see, the ultimate goal of Satan is to sow seeds of rebellion against
God, and one of the greatest means of doing so is his use of subtlety. Eve
should have perceived the threat before her and fled; however, like most of us,
she chooses rather to flirt with temptation and entertain a conversation with
the serpent.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 2-3</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The first error of misquoting God’s command
was from the serpent, yet now the fault is from the woman. First, she places
significantly less emphasis upon God’s provision. God said, “You may surely
eat”, but Eve simply says, “we may eat.” The difference is subtle but
significant in that she is not valuing God’s gifts as she should. Nevertheless,
she begins her answer by correctly citing God’s words, but ends by adding her
own conditions of obedience. God had only prohibited the eating of one tree,
while giving the rest as good and delicious food for the humans. The serpent
first calls God’s words into question by asking whether God actually prohibited
the eating of all the trees. Eve then follows the pattern of error by adding to
God’s word, saying that they were prohibited from even touching the fruit. Finally,
Eve also downplays the consequences of eating the fruit. God said, “you shall
surely die”, but Eve repeats it as, “lest you die.” <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>The
serpent’s setup in verse one was a success. His intent was to cause Eve to
doubt the loving-kindness of God, making Him appear to be selfishly forbidding
the fruit. The woman’s response is evidence of success on the part of the
serpent. The prelude to sin is the questioning of God’s word. Eve downplayed
God’s gracious provision and the consequences of disobedience, while adding in
her own restrictions. Adding to the word of God is one of the great pitfalls of
humanity. One aspect that makes religions like Mormonism and Jehovah’s Witness
so heretical is that they add to the Word of God. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0.5in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“It
is because 'Yahweh Elohim' expresses so strongly the basic OT convictions about
God's being both creator and Israel's covenant partner that the serpent and the
woman avoid the term in their discussion. The god they are talking about is
malevolent, secretive, and concerned to restrict man: his character is so
different from that of Yahweh Elohim that the narrative pointedly avoids the
name in the dialogue of 3:1-5.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 4-5</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Where the serpent began with subtle
questioning of God’s precise wording, he now goes into complete denial of God’s
command. Interestingly, the serpent adheres to a more accurate wording of God’s
declaration of the consequences than the woman does. This shows that the
serpent’s original feigned ignorance was truly nothing more than a ploy to sow
seeds of doubt. By directly stating that the eating of the fruit will not
result in death, Satan has unequivocally placed himself in direct opposition to
God. There is no longer middle, ambiguous ground. Furthermore, the serpent
calls into question the goodness of God, claiming that He is selfishly
withholding the fruit so that the humans do not become like Him. The irony of
this temptation is that the woman was already like God. She was created in the
image of God; therefore, she reflected greater aspects of God’s character than
anything else in creation, even this seemingly wise serpent. Also, since the
serpent is declared to be a beast of the field, Eve had dominion over the
serpent. By God’s grace, Eve was already more like God than any other creation,
yet in order to become greater, she subjected herself to the influence of a
creature that should have been under her rule. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 6</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The tragic irony only continues. Following
her dialogue with Satan, Eve sees that the tree is “good for fruit” and a
“delight to the eyes.” This directly harkens back to God’s planting of the
trees in the garden of Eden. There God declared the trees “pleasant to the
sight” and “good for food.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a>
Thus, Eve has begun to see the one prohibited tree, as she should view all the
others. Instead of finding delight in the wealth of God’s provision, the woman
desires the single restriction. Moreover, her longing for the fruit is to use
it as a means of making herself wise. The serpent had successfully implanted
within Eve’s mind the notion that God was withholding knowledge from her. Her
belief that this knowledge would make her like God shows that this first sin is
so much more than merely eating a piece of fruit. The core of the matter is
pride. Eve was not content with being an image-bearer of God; she longed to
become a god herself. Thus, with the simple act of eating a piece of fruit, the
woman marked herself as an attempted usurper of the throne of God. The
consumption of this produce was high treason against God, their creator. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>The
remaining part of the verse moves rapidly, almost surreally, through the act of
rebellion. Eve takes and eats the fruit. She then gives it to her husband, and
he eats as well. Perhaps what is most striking about this verse is the nonchalant
mention of Eve’s husband being there with her. The phrase “who was with her”
seems to imply that Adam was standing beside Eve the entire time. If so, this
gives an entire new depth to the events that we have seen. As far as we know,
God only gave the command against eating the fruit to Adam, and since Eve knew
of it, we can assume that it was Adam’s responsibility to communicate the
guidelines of the garden to his wife. Thus, on some level, one could begin to
understand why Eve might have been confused about a commandment that she heard
second-handedly. However, Adam was told the decree directly by God, and he was
standing right beside Eve as the serpent called into question the truthfulness
of God’s word. The man, therefore, had a prime responsibility to defend the
word of God and to defend his wife from the serpent’s deception. However,
throughout the entirety of his wife’s dialogue with Satan, he merely stood by,
watching. This is the first example of many throughout the Bible and human
history of a husband shirking his authoritative role of protecting his family.
Adam cowardly stood silent while his wife was being deceived and then partakes
in the act of sin without any hint of a complaint. How many of evils around us
today are still caused by this same lack of responsible manhood from husbands
and fathers? <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 7</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The opening of their eyes indicates that what
the serpent claimed was at least partially true. He promised the knowledge of
good and evil; however, what Adam and Eve now saw was the evil. They had
already known the goodness that God provided for them, but by His grace, God
spared them from knowing anything of evil. By their own lust for greatness, the
man and woman began to feel shame for the first time as they realized that they
were naked. Where they were once in perfect union with one another and God,
there was now separation. Their physical nakedness reflected the innocent and
open state of their souls before one another, but with the advent of sin, they
presently felt the need to cover themselves.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0.5in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“Their
new knowledge that the serpent promised would make them as God actually taught
them that they were no longer even like each other. They were ashamed of their
nakedness and sewed fig leaves together to hide their differences from each
other.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 8</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: This is the horrendous effect of sin. The
LORD God comes into the garden. When they hear God coming, they hide from His
presence. In the beginning of this chapter, we are reminded that this is the
creator God. The author is making doubly sure that we remember that the God in
chapter three is still the same God of chapters one and two. We also repeatedly
see God called the LORD God, emphasizing His glorious and covenantal nature.
This God is powerful enough to speak stars into creation and loving enough to
breathe life into the first man. Throughout the creation narrative, He has
repeatedly shown Himself to be both great and good, but now the man and woman
find themselves hiding from His presence. Where they used to converse freely
and innocently with their Creator, they were now cowering in fear from Him. The
primary effect of sin is the broken relationship between God and us. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 9-10</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The first humans desperately hoped that trees
would hide them from their omniscient Father, but this is not the case. God
inquires about their location in effort to give the man time to confess his
sins. Because of the man’s quick response, he must have realized the futility
of their effort to conceal themselves. Adam’s answer is also truthful without
revealing too much information. He accurately states that he and the woman were
ashamed of their nakedness, so they hid themselves from God. Yet he does not
disclose any details regarding how they came to realize their nakedness, so God
will need to press further in interrogation. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Most
notable about these verses seems to be God’s initial reaction: He calls to the
man. This can be tricky in English because we have already seen times when “man”
meant humanity in general as well as an individual male. So which is it? The
answer is found in God’s question. The “you” being used is singular in Hebrew;
thus, God is asking Adam alone where he is. This is incredibly significant.
Throughout the temptation, Adam was standing passively and silently by while
Satan was tempting his wife. By his cowardice, she was permitted to sin. Then
by his lack of faith in God’s word, he joined in the sin. So was woman’s first
bite Adam’s fault? No, it wasn’t directly Adam’s fault, but God does still hold
him primarily responsible. This is true of every man and his family. The sins
of our wives and children may not be our fault, but with the position of
headship comes the responsibility. God holds Adam accountable for sins of both
him and his wife. Of course, as we will see in the next section, God does still
punish the woman for her sin, but prime responsibility is upon the husband.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 11-13</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: In response to Adam’s intentionally vague
answer, God addresses the incoherency of Adam’s statement by asking who
informed them of their nakedness. When they are apparently not willing to
answer this question, God probes deeper, asking the million-dollar question:
did you eat the forbidden fruit? Notice God’s precise wording: “the tree of
which I commanded you not to eat”. God is emphasizing the clarity of His
initial decree. During the conversation with the serpent, the clarity of God’s
word was called into question; however, God presents His command before them
once more, almost as if challenging them to find ambiguity within it. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Not
surprisingly, the man is forced to confess before the LORD, yet the confession
does not unfold as it should have. Adam should have manned up and taken
responsibility for disobeying God. Instead, he shifts the blame to his
God-given helper, effectively throwing her under the bus. This is a stark
contrast with the final verse of chapter two. There, the husband and wife were
innocent and open with one another. Nothing stood between them. No sin lurked
within their hearts to cause rivalry and bitterness. How things have changed
within a few short verses! Rather than lovingly leading his wife, Adam is
casting all blame upon her. This is the exact opposite of the man’s intended
role within marriage. Moreover, take note of whom Adam is not so subtly placing
upon the primary fault: God. The phrase “whom you gave to be with me” places
indirect responsibility on God. Adam implies that if God never gave the woman
to him, this situation would never have happened. How horrific is it to see the
same man who wrote love poetry upon seeing his wife for the first time now
regret even having her! Truly, this is a breaking of fidelity between man and
woman. This is the first adultery.<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Mercifully
overlooking Adam’s backhanded accusation against God, the LORD then speaks to
the woman, pleading: “What is this that you have done?” I imagine God saying
these words with great sorrow instead of anger. Despite His omniscience, God is
still profoundly heartbroken by the betrayal of His image-bearers because
instead of reflecting Him, they chose to display the image of Satan. The name
Satan means slanderer or accuser. First, Adam slandered woman and God, and now
Eve continues the trend by accusing the Accuser. The woman’s answer is simply
to say that the devil made her do it. Such excuses did not justify Adam and Eve
here, and they will not justify us today either. Yes, Satan is a deceiver, but
we are still ultimately responsible for our own decisions. <i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><o:p> </o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View<o:p></o:p></span></u></div>
<br />
<div class="MsoNormal" style="line-height: 150%; margin: 0in 0in 8pt; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Satan: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">The devil, or Satan, is mentioned and sometimes
shown throughout the Bible. He is primarily an accuser and an adversary, which
is the meaning of the name “Satan”. In addition to this text, Satan displays in
adversarial nature in the book of Job and in the Gospels, specifically during
the temptation of Christ. Satan was likely an angel that attempted to usurp
God’s throne.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a>
This resulted in his now fallen state. Presently, he is a very real and
dangerous threat for the people of God.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a>
Deception is a fundamental aspect of his character.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a>
Ultimately, he will be defeated and thrown forever into eternal torment.<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></a>
In regards to discussions concerning Satan and demons, Lewis writes, “There are
two equal and opposite error into which our race can fall about the devils. One
is to disbelieve in their existence. The other is to believe, and to feel an
excessive and unhealthy interest in them. They themselves are equally pleased
by both errors and hail a materialist or a magician with the same delight.”<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></a><o:p></o:p></span></div>
<br />
<div style="mso-element: footnote-list;">
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Rev. 12:9; 20:2<o:p></o:p></span></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;"> 1
Pet. 5:8<o:p></o:p></span></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
John 8:44<o:p></o:p></span></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Wenham. p. 57<o:p></o:p></span></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Gen. 2:9<o:p></o:p></span></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Constable. p. 57<o:p></o:p></span></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Ezekiel 28; Isaiah 14<o:p></o:p></span></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoFootnoteText" style="margin: 0in 0in 0pt;">
<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;"> 1
Peter 5:8; Ephesians 6:12<o:p></o:p></span></span></div>
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<div id="ftn9" style="mso-element: footnote;">
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<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
John 8:44<o:p></o:p></span></span></div>
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<div id="ftn10" style="mso-element: footnote;">
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<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Revelation 20:10<o:p></o:p></span></span></div>
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<div id="ftn11" style="mso-element: footnote;">
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<a href="https://www.blogger.com/editor/static_files/blank_quirks.html#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span></span></span></a><span style="font-size: x-small;"><span style="font-family: Calibri;">
Lewis, C. S. <i style="mso-bidi-font-style: normal;">The Screwtape Letters.</i>
p. ix<o:p></o:p></span></span></div>
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Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-32300008854380582262014-08-01T20:48:00.001-05:002014-09-12T06:51:14.162-05:00It Is Well<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span lang="EN"><span style="font-size: large;">Though
a sinner does evil a hundred times and prolongs his life, yet I know that it
will be well with those who fear God, because they fear before him.<o:p></o:p></span></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span style="font-size: large;">Ecclesiastes 8:12<o:p></o:p></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;">“I have seen” is a refrain that
echoes throughout the book of Ecclesiastes. This is fitting because the entire
philosophical work is about Solomon’s observations of human life, and they are
not very cheery. Solomon writes that everything “under the sun” is vanity. All
of life is nothing more than a vague futility. I can understand why many find
this to be a depressing book. However, most people focus too much on the
bleakness of Ecclesiastes and not enough on the rays of hope and joy that
Solomon offers. Yes, the book of Ecclesiastes is primarily about the search for
joy and meaning. Its reason for being so futile is that Solomon documents his
various attempts to achieve joy outside of God. Solomon’s conclusions that only
God can satisfy are speckled throughout the book, ending every major section.
Thus, verses like this one are to be read as focal points, as Solomon’s primary
message. The contrast is evident. Throughout Ecclesiastes, Solomon describes
what he perceives to be true, but this is the only instance where Solomon says <i>I know</i>. The ancient king recognizes that
things often seem to go well with those who are evil. They continue to do evil,
and yet they keep living longer and healthier. However, Solomon clings to the
fact that perception is not always reality. <i>It
will be well with those who fear God.</i><o:p></o:p></span></div>
<span style="font-size: large;"></span><br />
<div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;">The question of why God allows
the wicked to prosper and the righteous to suffer has been pondered since at
least the time of Job. The answer for the believer in Christ, however, should
be the same as Solomon’s answer. Do we <i>know</i>
that things will end well for the believer? Do we hold fast to the hope that we
have in Christ, knowing that everything <i>will
be well</i> for us? Or do we envy those who are doomed for destruction? The
writer behind the hymn “It Is Well” exemplified this text by writing the hymn
following the death of all his daughters. May we have the faith to know that
all will be well with us because our hope is only in Christ.<o:p></o:p></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-29404726245628138002014-07-28T08:00:00.000-05:002014-09-12T06:52:59.023-05:00Ignorance Is Not Bliss<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span style="font-size: large;">They are darkened in their understanding,
alienated from the life of God because of the ignorance that is in them, due to
their hardness of heart.<o:p></o:p></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i><span style="font-size: large;">Ephesians 4:18<o:p></o:p></span></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span style="font-size: large;"></span><br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">Throughout the
Bible, knowledge is clearly displayed in a good light. The Old Testament speaks
primarily of wisdom. Wisdom is a sort of practical form of knowledge that
begins with the fear of God. </span><span style="font-size: large;">Solomon, the wisest king to ever live (besides Jesus, of course), tells us
above all to find wisdom. </span><!--[if !supportFootnotes]--><!--[endif]--><span style="font-size: large;">The reason for this pursuit of wisdom was fear of becoming the opposite of
wise: a fool. If the book of Proverbs teaches anything, it is that a fool and a
sinner are inseparably intertwined. As for the New Testament, Jesus is
described as the light of all men.</span><!--[if !supportFootnotes]--><span style="font-size: large;">
Further in the first chapter of Ephesians, Paul prays that the Father would
give them “the Spirit of wisdom and revelation in the knowledge of him”, which
would result in them becoming enlightened to know the hope that is in Christ. </span><span style="font-size: large;">Thus, the knowledge of Jesus that we have is always contrasted to the ignorance
of unbelievers in much the same way as a wise man is contrasted to a fool in
Proverbs. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-size: large;">All of this
leads me to ask, why would any Christian continue to perpetuate the slogan of
ignorance is bliss? The writers of the Old Testament did not believe such and
neither did those of the New Testament. Throughout history, many of the
greatest thinkers and innovators were Christians. Christianity has a long
history of seeking after and rejoicing in knowledge, particularly in the
knowledge of Christ. Thus, ignorance, especially of Christ, is not a matter to
be envied or even pitied. Instead, ignorance is a cause for lamentation. We
ought to be heart-broken for those “<span class="selected"><span lang="EN">who do not know their right hand from their left.”</span></span></span><!--[if !supportFootnotes]--><span class="selected"><span lang="EN" style="font-size: large;"> May we, as bearers
of the light of Christ, resolve to carry the knowledge of Christ to ends of the
earth, so that the ignorant might know that bliss found in Christ.</span></span><o:p></o:p></div>
<br />
<div>
<!--[if !supportFootnotes]--><br /></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-19894216960214125152014-07-24T09:00:00.000-05:002014-07-24T09:00:00.911-05:00The First Marriage (Genesis 2:18-25)<!--[if gte mso 9]><xml>
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">It is difficult for me to think of a current
issue that brings more controversy than that of gender roles and marriage.
Marriage within the Christian worldview is increasingly being seen as outdated
and intolerant by the rest of the world. The notion of fornication as sin has
all but entirely left our culture. Homosexuality is rapidly becoming a valid
and commendable way of life. Children are now taking hormonal medication so
that they can develop into the opposite gender. Though the Christian view of
marriage and sexuality may be called conservative, make no mistake—it is
extreme. To believe fully what is declared in the following verses of Scripture
is to be decidedly antithetical to culture. Therefore, do not tread this
section lightly. </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 18</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The fact that God declares something to be
not good is an unsettling change of mood for the creation account. Until now,
everything that God made was declared good, and with humanity added into the
mixture, it was very good.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a>
Now we see that there was apparently a moment before humanity was deemed good,
a time when the state of mankind was not good. The culprit apparent behind this
less than ideal condition is loneliness. However, this form of loneliness does
not merely stem from the lack of companionship; rather, it reflects an element
of incompleteness with the man. God has given him life, a garden, and work to
do, yet something is missing within the equation. Thus, God declares that He
make a helper for the man. This implies that Adam, the original man, was not
yet sufficiently equipped for working and keeping the garden until he was given
a partner, and he was even less able to multiply and fill the earth without his
counterpart.</span></div>
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Obviously, as we will see in verse 22, the
helper that God creates for the man is woman, and because her role as helper is
specifically mentioned here, I will take a few moments to discuss the female
gender role. First, the woman was created to be a helper to the man, which
naturally implies an assistive and supportive role. Though the rise of feminism
has increasingly caused conflict and the church over this issue, there is
nothing demeaning about the biblical concept of womanhood. The Bible simply
does not use “helper” to denote inferiority. In fact, the term is most often
used as a descriptor of God with Scripture. Instead, a helper gives strength in
an area that is lacking. Thus, a helper is intended to describe one who is stronger
in certain areas. The creation of woman was a necessary complement to man, so
that together they would successfully do the work that God had given them. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Along
with the role of helper comes the most infamous marital command of the Bible: submission.
In present days, many Christians try to overlook this biblical edict, yet
because it is given in every major New Testament section on marriage, we must
face it directly. First, it only is applicable to wives with their husbands.
There is no biblical decree for all women to submit to every man. Second,
submitting does involve being under authority. Though some may argue that the
headship of husbands in marriage does not necessitate authority, the submissive
role of woman certainly does. Husbands are clearly called to be the authority
of their families; however, they are to do so through selflessness, sacrifice,
patience, and love. “If the Bible gives husbands a crown in marriage, it is a
crown of thorns, for it calls for giving up rights and accepting
responsibilities.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a>
Third, submission is a fundamental trait of all Christians. Christians, whether
male or female, are meant to live in complete and total submission to Jesus
Christ and to our leaders. Fourth, God is still the primary authority. For all the
times that wives are called to submit to their husbands, there is never one
recommendation for men to demand submission, and to do so is a clear indication
of domineering and unloving heart. The following of a husband into sin and the
willingness to receive abuse are not biblical ideas of submission. God is the
ultimate authority. Therefore, our submission to Him comes before any other
form of submission. Finally, it is worth noting that though differences between
men and women are discussed most often, there are actually far more
similarities than distinguishing characteristics. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 19-20</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: In a display of man’s dominion over the
animals, God brings the animals before Adam to be named. Throughout the days of
creation as described in chapter one, God exercised His authority over creation
by naming it. Since man was created to bear the image of God, Adam now
demonstrates his God-granted authority by naming the animals. God’s authority
is absolute, and He is thereby able to name light, stars, and heavens. God
gives man’s authority in stewardship, so he is only able to name the animals
because they are under his dominion. This serves to remind us once more of
humanity’s position as being greater than animals but not gods. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Apparently, there was also an ulterior motive
for Adam’s naming of the animals: to find his helper. The man must have also
realized that he could not do the work that God had given him without
assistance, so as the animals pass by, he makes mental note of any that might
be a good fit. Unfortunately, no animal was able to meet Adam’s need. The words
“fit for him” imply a certain degree of likeness. There was no helper like him.
I have heard many preachers speculate that Adam’s desire for someone like
himself may have come from seeing the animals pass by in pairs. He would
therefore notice that every creature had male and female, except him. Yet such
is pure speculation. Finally, this is also the first time that the man is
named. The name, Adam, is very similar to the Hebrew word for earth, which is
fitting since Adam was formed from the earth and given dominion over it.
Following this pattern, it was very common for Hebrew names to reflect an
aspect of the one’s character. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 21-22</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: After Adam was sufficiently convinced no
animal was suitable as a helper for him, God proceeds to create woman. First in
the process is God rendering man unconscious. This can be seen as a display of
grace and love because God spared Adam from any pain or discomfort. Also,
Adam’s rest during the creation of Eve could be to emphasize that God alone did
the work. While Adam is asleep, God takes one of his ribs and forms it into the
woman. The significance of the rib has long been the subject of speculation.
Some have said that it emphasizes that woman is to dwell close to the man’s
heart. Others have suggested said that since the rib is always covered modesty
should be a primary virtue among women. My personal favorite is that it
reinforces the notion that the woman is supposed to be alongside the man, not
before him or behind him. However, regardless of why the rib was chosen, the
fact that woman was created from man’s flesh is of the most importance. While
Adam and Eve were quite literally one flesh, verse 24 (along with Paul’s
citation of it in Ephesians 5) will apply this principle to every marriage.
Thus, because God considers the man and woman in marriage to be one flesh, it
is unthinkable that a husband would abuse his wife. We are called to love our
spouses as we do our own bodies. </span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“That
woman was taken from man no more implies the inferiority of woman to man than
the taking of man from the ground ('adam from 'adamah) implies the inferiority
of man to the ground.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“He
lost, therefore, one of his ribs; but, instead of it, a far richer reward was
granted him, since he obtained a faithful associate for life; for he now saw
himself, who had before been imperfect, rendered complete in his wife. And in
this we see a true resemblance of our union with the Son of God; for he became
weak that he might have members of his body endued with strength.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 23</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The final phrase of verse 22 initiated the
first wedding ceremony in human history. Having just created the woman, God
brings her to her husband. In many ways, God was the first father to give away
His daughter in marriage. Furthermore, this lends much weight to the sanctity
of marriage since God alone authors such unions. Adam responds to the meeting
of his wife by reciting poetry for her. The first transcribed words spoken by a
human are a man’s love poetry for his wife. This clearly sets a pattern for men
to follow. No, every man does not need to be a poet, but every man should take
great joy in his wife. Adam rejoices because he has at last found someone who
is like him. This woman is the complement that Adam needed from verse 18.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 24</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The presence of the word “therefore” creates
a sort of shock in the flow of reading, and it appears to be very intentional.
While the past two chapters have mostly been theologically centered history
with much subtle application, Moses now seems to write for his present audience
with blatant application. If there is one message that we are meant to draw
from the past several verses, it is the three-step pattern for marriage as
listed in this verse. First, a man must leave his parents. This does not mean
that a man must completely abandon his family; however, a man must be able to
financial provide for his wife apart from his father and mother. Also, the man
should understand that his primary responsibility is towards his wife and their
newly formed family. Second, he is to hold fast to his wife. After leaving his
parents, he then cleaves himself to his wife. This shows the primary importance
of the wife in the life of the man. As partners, they are now to consider one
another before all others. Third, the two shall become one flesh. This displays
the work of God within marriage. He is the one who unites souls in covenantal
union. While it is the responsibility of the man to cling to his wife through
every storm of life, ultimately God sustains and ordains a marriage.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>It
is also important that we note the agents involved in biblical marriage. There
is only one man, one woman, and God. This serves as a direct refutation of
polygamy, homosexuality, and fornication. First, polygamy may be found within
the Bible, but it is never endorsed or commended. Adding more people to the
marriage union disrupts the complementarian partnership between one man and one
woman. Homosexuality is always condemned in the Bible. The union between two women
or two men is able to achieve the union of differences that heterosexual
marriage displays. Finally, fornication is labeled as sin because it does not
hold the act of holding fast to one’s spouse as necessary. God created sex to
be good within the context of deep and committed love between a man and a
woman. Fornication upholds the physical pleasure of sex while discarding the
covenantal commitment of marriage. Marriage is far more than a physical union.
It is a holistic and steadfast joining of image-bears that directly reflects
Christ’s relationship with the Church.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 25</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Nakedness here is not merely a reference to
their physical state, but rather it represents the blissful innocence of the
pre-fallen world. Their ignorance of nakedness indicates the beautiful
simplicity of their souls. They were bare before one another, both physically
and emotionally. It is only after the advent of sin that Adam and Eve would
find their nakedness to be shameful. Then they would hide their nudity from one
another. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View</span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Marriage: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Marriage is a key concept in the Bible,
particularly the New Testament, because it directly represents Christ and His
bride, the Church. The latter half of Ephesians 5 tells us that since the
marriage is reflexive of the gospel, husbands are to love their wives as Jesus
loves us. Thus, the importance that we place upon marriage is staggeringly
high.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a>
Instead of rattling on about marriage, I will give a great quotation from John
Piper’s book <i style="mso-bidi-font-style: normal;">This Momentary Marriage</i>.
Married or single, please read Piper’s book.</span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“Staying married, therefore, is not mainly
about staying in love. It is about keeping covenant. “Till death do us part” or
“As long as we both shall live” is a sacred covenant promise—the same kind
Jesus made with his bride when he died for her. Therefore, what makes divorce
and remarriage so horrific in God’s eyes is not merely that it involves
covenant-breaking to the spouse, but that it involves misrepresenting Christ
and his covenant. Christ will never leave his wife. Ever. There may be times of
painful distance and tragic backsliding on our part. But Christ keeps his
covenant forever. Marriage is a display of that! That is the ultimate thing we
can say about it. It puts the glory of Christ’s covenant-keeping love on display…
keeping covenant with our spouse is as important as telling the truth about
God’s covenant with us in Jesus Christ. Marriage is not mainly about being or
staying in love. It’s mainly about telling the truth with our lives. It’s about
portraying something true about Jesus Christ and the way he relates to his
people. It is about showing in real life the glory of the gospel.”</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Complementarianism:
</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">There are predominately three
worldviews through which to observe marriage. First, chauvinism is the ideology
that males are superior to females; therefore, men should control everything,
and women should only make homes and birth children. Chauvinism has probably
been the most practiced of the three worldviews throughout the course of
history. Second, egalitarianism (or feminism) asserts the claim that men and
women are equal and same. To be fair, first-wave feminism was certainly correct
in pressing for equality between men and women; however, the new movements of
feminism to grow from that original wave go beyond equality and promote
sameness. The third view, complementarianism, is the biblical view of marriage
and gender roles. The complementarian rebukes the chauvinist for degrading
females, since both men and women are equally image-bearers before God. Also,
the complementarian disagrees with the feminist, saying that it is possible to
be equal and different. Bible insists that men and women were created to
fulfill different and unique roles that complement, or complete, one another. </span></div>
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<div class="MsoNormal">
<br /></div>
<div style="mso-element: footnote-list;">
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<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a>
Gen. 1:31</div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a>
Hammett, John. <i style="mso-bidi-font-style: normal;">A Theology for the Church.
</i>“Human Nature” p. 358</div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a>
Merrill. p. 19</div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span></span></span></a>
Calvin. Chapter 2, verse 21</div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span></span></span></a>For
further reading on biblical marriage, see Ephesians 5, 1 Corinthians 7,
Colossians 3, and 1 Peter 3</div>
</div>
</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-86206900564980876822014-07-22T22:53:00.000-05:002014-07-22T22:53:58.309-05:00Teach Sound Doctrine<!--[if gte mso 9]><xml>
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<br />
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i style="mso-bidi-font-style: normal;">But as for you, teach what accords with
sound doctrine.</i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i style="mso-bidi-font-style: normal;">Titus 2:1</i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
In some modern
churches, doctrine is a dirty word. A close, personal relationship with Christ
is emphasized to the degree that anything resembling religious fervor is cast
out like heretic. They do have a point. With so many people burned by churches
that act like Pharisees, there needs to be a strong call away from the
religious legalism that is the only face of Christianity some ever see. Jesus
was the greatest example of this. He called the Pharisees’ religious moralism
what it truly was: wickedness. Then He called God His own Father. He spurned
the artificial makeup of well-intended religion and replaced it with following
a real and loving God, Whom we call our Father. Many think of the Old Testament
laws as the epitome of religious behavior and that Jesus came to wipe it away.
Yet Jesus said that He didn’t come to erase the Law but to fulfill it. Jesus
never destroyed doctrine; He completed it. Jesus, being God, understands that
depraved humans like us need commands and, yes, doctrine so that we know we are
in a relationship with the correct God. Without <i style="mso-bidi-font-style: normal;">sound doctrine</i>, we can quickly find ourselves worshipping a god
that bears little resemblance to the God of the Bible. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
This is why Paul
encourages Titus to teach sound doctrine. It is not to create a new sense of
legalism to obey the commands of some faraway god, but rather good doctrine
shows us who God is and how to have a relationship with Him. Without sound
doctrine, we will worship a god of our own creation, a god that doesn’t even exist.
We cannot shy away from doctrine and good teaching because we are children of
the light (that is, children of understanding). May we gladly immerse ourselves
in good theology because it further reveals the good God that we serve.</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-61996958388805616372014-07-11T09:00:00.000-05:002014-07-15T17:13:34.626-05:00When God Interrupts<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i>But the LORD hurled a great wind upon the
sea, and there was a mighty tempest on the sea, so that the ship threatened to
break up.<o:p></o:p></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i>Jonah 1:4<o:p></o:p></i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
The account of
Jonah is legendary. Within the first three verses, God speaks to the prophet
telling him to proclaim judgment upon the city of Nineveh, but Jonah flees in
exactly the opposite direction. It is during moments like this that Jonah the most
ironic book of the Bible because who would expect this man of God to be running
so hard away from Him. Regardless, though he obviously should have known
better, Jonah sprints with all of his might away from the LORD, and by the
looks of everything, he seems to be doing a good job of it. He boards the ship
and sets sail. Jonah’s devious plan is working. <i>But the LORD</i>. These words cut into the narrative like a knife.
Jonah was in the midst of trying his best to flee from God, but God intervenes.
God interrupts Jonah’s rebellion by attacking the ship. The ship was Jonah’s means
of escaping God, and the LORD begins to tear it apart. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
We often read
the story of Jonah and laugh at the ridiculousness of Jonah’s behavior, but in
reality, we are no different. Jonah’s response of running from God is a natural
condition of the sinful human heart. The great hymn Come Thou Fount describes
this very thought, “Prone to wander, Lord I feel it. Prone to leave the God I
love.” We are far more like Jonah than any of us wants to admit. Fortunately, God
is same today as He was during Jonah’s time. We will wander, but He will
interrupt us. We will flee from Him; He will destroy our method of running.
This is His grace to us. We are like children that long to play in the streets, not
understanding the danger of speeding cars. God is our loving Father who disciplines
us out of love, so that we will not wander to our own deaths. Praise God for
His interruptions of our sin, for it is a display of His love for us!<o:p></o:p></div>
<br />
<div class="MsoNormal">
<br /></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-2045207536735640472014-07-09T09:00:00.000-05:002014-07-09T19:33:06.050-05:00No Greater Joy<!--[if gte mso 9]><xml>
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<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i style="mso-bidi-font-style: normal;">I have no greater joy than to hear that my
children are walking in the truth.</i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<i style="mso-bidi-font-style: normal;">3 John 4</i></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
One of the best
signatures of true love is wanting what is best for the person of one’s
affection. It is a means of killing selfishness and placing the other first.
However, often though we say that we want the best for so-and-so, we simply do
not mean it. An example of this will be beneficial: I often hear people say
things like, “I really love <i style="mso-bidi-font-style: normal;">insert
person’s name</i>. It’s just a shame that they aren’t a Christian.” The problem
is that whenever I hear statements like that the speaker usually has done
little to bring the gospel to that person. And such is not love. As a believer,
we cannot say that we love a nonbeliever and never share the gospel with them. To
not introduce them to Jesus is to show nothing but hatred. How demonic it is to
withhold willfully the life-saving Truth! True love seeks the best for another,
and there is nothing better than Jesus is. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
John the apostle
writes that his greatest joy was to hear that those he loved were <i style="mso-bidi-font-style: normal;">walking in the truth</i>. He could
experience no greater elation than by knowing that they were following Jesus.
Is this true of us? Would we rather God bless our family materially or with the
joy of Himself? May we understand that it is not a shame when someone is not a
follower of Christ but a tragedy. May our hearts break to see those we love <i style="mso-bidi-font-style: normal;">walking in the truth</i> of Jesus. </div>
<o:p></o:p>Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-72619618523927153862014-07-08T20:35:00.002-05:002014-07-08T20:35:43.395-05:00Alive in the Garden (Genesis 2:4-17)<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Though we were told explicitly that the seventh
day was the final day of creation, the bulk of chapter two reads much like an
alternate tale of the creation of mankind. For some scholars, this has led them
to believe in the documents theory of Genesis, which claims that the book was
written by multiple authors whose writings were compiled together much later.
However, there is no reason to view this section of Scripture as conflicting
with the verses that we have studied thus far. Instead, the narrative of the
seven days of creation serves as the broad overview of God’s creating work,
while the current verses of our focus provide a closer view of the creation of
humanity.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 4</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: This verse marks the beginning of the first
major narrative section of Genesis with the words “these are the generations”.
The same phrase is used ten other times as well throughout the book, each time
to mark a new arch of Genesis’s story.<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[1]</span></span><!--[endif]--></span></a> Furthermore,
the rest of the verse serves as a transitory bridge between the broad and narrow
focuses of Genesis 1 and 2, and it poetically does this in chiastic form. This
means that the components of the verse mirror one another. Here is an outline
to help, using the key words of the verse:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(A) heavens<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: 0.25in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(B) earth<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: 0.25in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(C) when they were created<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(C’) in the day that the LORD God
made <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 0.25in; text-align: justify; text-indent: 0.25in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(B’) earth<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-size: 11.0pt;">(A’) heavens<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">This poetic form of structuring is frequently
used throughout Genesis, as even this section of Scripture through chapter
three is organized in this fashion. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> Also,
significant about this verse is the usage of a new name for God: LORD. We have
already discussed the meaning and implications of Elohim as denoting the
majestic glory of God, but now we are introduced to what is often called the
personal name of God: “Yahweh” or sometimes “Jehovah”. While God is more
generic, Yahweh is the specific and glorious name for the God of the Bible.
Together, Elohim and Yahweh are by far the two most common names of God
throughout the Old Testament. Thus, it is important when reading our English
translations to understand that whenever we see the word “LORD” in all capital
letters that the name Yahweh is being used. In fact, translators’ reasoning for
using LORD gives light as to what meaning is implied at its using. Throughout
the history of the Judaism, this name of God was considered to be so holy that
the people would completely avoid speaking it for fear that they would use it
in vain. However, this posed quite a problem since it is used so often in
Scripture, which was regularly read aloud to all the people. Thus, the reader
would say Adonai (the actual Hebrew word for Lord) instead of Yahweh during the
reading of Scripture. Building upon this tradition, most English translators
opt to use LORD. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> Yahweh,
therefore, seems to reflect primarily the holiness of God. Holiness, after all,
is a term that only truly belongs to God, the characteristic of God that the
Bible is most emphatic to express. Ancient Hebrew did not have underlining,
bolding, or italics, so in order to provide emphasis they used repetition. This
is significant because God is described as being holy, holy, holy.<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[2]</span></span><!--[endif]--></span></a>
Though God has many other glorious and wonderful attributes, only holy is used
thrice in repetition. Therefore, every time that we see LORD throughout the
Bible we should be quick to recall that God is holy, unique and separate from
all others. Paradoxically, it also denotes the intimate personal nature of God.
It is no mistake that Elohim is used throughout Genesis 1, where the focus on
creation is large and epic in scope. Yet Yahweh is primarily used in Genesis 2,
in which the perspective has greatly narrowed to accentuate the intimate
dealings between God and humanity. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="line-height: 150%;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 5-6</span></b><span style="font-family: Baskerville Old Face, serif; font-size: small;"><span style="line-height: 150%;">: As mentioned briefly in the opening section,
many people today view chapter two as distinctly separate from the creation
account of chapter one. The description of the land and field not yet yielding
shrubberies and other small plants has led some to consider this a
contradiction to the first chapter. There man was created after the plants, but
here it seems that man is created before them. However, this is not the case; the
words “bush” and “small plant” indicate exactly what they are: particular types
of plants. Instead, it seems that these verses are providing a flashback to the
condition of the world before the creation of man. And the picture appears to
be wanting. The reason given for the nonexistence of the shrubberies is
apparently dryness, as it had not yet rained nor was man there to irrigate. The
conditions appear to be incomplete without humans. However, God does provide
for His </span></span><span style="font-family: Baskerville Old Face, serif;"><span style="line-height: 24px;">fledgling</span></span><span style="font-family: Baskerville Old Face, serif; font-size: small;"><span style="line-height: 150%;"> creation by causing a mist to rise from the ground. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 7</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Though we were told in chapter one that
humans were created in the image of God, we do not get a sense of how intimate
that creation really was until now. This verse sheds further light upon the
special distinction of humanity from the other creatures. First, notice that
mankind’s position as image-bearers of God did not negate our lowly origin. It
is fitting for us to always remember that we are fundamentally dust, lest we
think of ourselves more highly than we ought. Since the ancients of Moses’ day
were prone to believe that humans were descendants from the gods, our earthly
beginning certainly sets us in our proper place. Second, God formed the first
man from the dust of the ground. Even though we are dust, God displayed His
love by molding us into creation like a potter molds clay. There is a certain
thoughtful and artistic care invoked from this statement. Finally, the LORD
breathes the breath of life into man, which makes the human a living creature.
God graciously takes dust and forms it into a creature that would reflect Him.
This means that, at the end of the matter, we are nothing more than dust that
has been infused with the grace of God.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">It is also important to note that when God
exalts man from the dust, there is abundant life; however, when man exalts
himself in chapter three, there is only death, a returning to the dust. The
work of God breeds life, but sin will always reap death. Thus, in our
sin-dominated and fallen lives, we can gives thanks to God that He has done
this process a second time through the work of Christ. Like Adam in the
beginning of this verse, the ingrained sin within each of us left us nothing
more than dust spiritually (and, eventually, physically). As the dust of the
ground had no way of forming itself into a living creature, we had no hope of
coming to life out of the death that our sin purchased for us. However, just as
the breath of God came into man so the Spirit of Christ came into us, making us
new creatures in Him! <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 8-9</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Another act of grace is given to the man by
God creating a garden home for him to dwell within. God does not simply create
man and then leave him to fend for himself; instead, He provides for the man a
paradise home. Most people tend to imagine the garden and Eden to be synonymous
terms; however, Eden is likely a region upon the earth with the garden only
covering a portion of that land. Nevertheless, the emphasis here is certainly
upon the joy and goodness of the garden. The name Eden means delight or
pleasure, and He causes pleasant and good trees to fill the garden. Thus, the
LORD has spared no expense for the first man by giving to him a garden that is
pleasant, good, and full of delight. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">The final compound sentence of this verse is
rather mysterious. After God causes all the trees to spring up into the garden,
two particular trees are mentioned as being in the midst of the garden. Both
are trees of significant importance since they are the trees of life and
knowledge of good and evil. Very little is known about these trees except for
what chapters two and three of Genesis say, which is limited. Thus, we will not
divulge into too great of speculation. We know that the tree of the knowledge
of good and evil is the only tree that God forbids to be eaten, and that the
result of Adam’s eating of the fruit results in the entering of death. As for
the tree of life, we only know that it was not forbidden until after the Fall.
We will discuss both trees to greater degrees as they are mentioned further in
the narrative. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 10-14</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Here we find a surprisingly detailed
description of the garden’s geography. Though some like to view the garden in
Eden as figurative or metaphorical, the description’s usage of proper names for
rivers and regions (which the audience likely knew) grounds this account into
reality. Of the four rivers mentioned, two are still in existence today (the
Tigris and the Euphrates) and are located in Mesopotamia. Thus, the garden
seems to have been in the general area of the Promised Land. Personally, I have
a slight hesitation of attempting to give a certain geographic location for the
garden because the Flood could likely have changed the landscape significantly
or even moved Noah into Mesopotamia. However, the theological significance is
clear. The garden of Eden was defined by the favor and blessing of God, and the
Promised Land was meant to serve as a representation of that grace being
restored to Israel. Of course, even in the Promised Land and under the Mosaic
covenant, the people still rebelled against God time and time again. Jesus,
however, is the perfect fulfillment of the grace and blessing of God returning
to humanity. In Christ, we are not only restored to paradise with God (as in
Eden), but we now have been adopted as sons and daughters of the Most High.
Eden was full of gold and onyx, and the Promised Land flowed with milk and
honey, but in Christ, we find the fullest joy and delight in knowing the
Creator God as our Father.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 15</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Once more we are told that God placed man in
the garden of Eden, yet two aspects make this account differ from that of verse
eight. First, though the putting of man in the garden is translated the same
way in English, this verse uses a different Hebrew word than verse eight. While
the word used in verse eight is the normal term for putting an object
somewhere, the word in fifteen gives an added connotation of rest and safety.
God did not merely throw man into the garden, but rather He lovingly placed him
there, knowing that it was the best place for him. Second, man’s purpose in the
garden is made known: to work and keep it. These two verbs make man’s role in
the garden distinctively priestly. In Numbers, God will command the Levites to
the minister and guard the tabernacle, which are the same two words as given to
Adam in the verse.<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[3]</span></span><!--[endif]--></span></a>
Thus, the tabernacle and the temple were both means of bringing humanity back
into the presence of God as they were in Eden. Though man is given the task of
working and maintaining the garden, the central goal of man is worship. Just as
the tabernacle was worked by the priest and was the center of worship, so it is
with the garden. Man’s working and keeping of the garden was simply the primary
way that man worshiped God in the garden. Obedience to God’s commandments is
always one of the highest forms of worship. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Here are two final thoughts from this verse.
First, work is not a product of the Fall. As humans, we have been created to be
productive and hard working. This is a good thing. However, as we will see in
the next chapter, the Fall will fundamentally shift man’s relationship to work.
Second, the garden, along with the tabernacle and temple, is foreshadowing of
the work of Christ. The crucifixion, resurrection, and ascension of Christ
accomplished at once far more than all the sacrifices offered in the temple or
tabernacle. By Jesus’ sacrifice, communion with God was restored and even made
better. Jesus is a better Eden and temple because through Him the Holy Spirit
now dwells within believers!<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 16-17</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The LORD’s commandment to man here is
sometimes called the Edenic covenant. Like all other covenants in the Bible,
this serves as an agreement between God and man. Also like other covenants, there
are two basic components: provision and restriction. First, God graciously
permits Adam to eat the fruit from any tree in the garden. These are all trees
that we previously described as being pleasant to the sight and good for food.
Second, God restricts one tree. Out of the abundance of provision, God provides
one prohibition, a means of testing the faith of the humans. Tragically, Adam
and Eve will come to view this one tree as being pleasant to the sight and good
for food. Such is the human heart. We desire that which is most poisonous to
our souls, while repeatedly spurning the gracious love of God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">This is also the first mentioning of death. The
phrase “in the day” is idiomatic for expressing certainty, so combined with the
word “surely”, God is doubly declaring the punishment for disobedience. God is
just and fair. Though it may seem a bit extreme to punish humans so severely
for a seemingly minor disobedience, we must understand who is issuing this
command. The nature of this commandment is nothing like a mom instructing her
child against a second cookie; this God spoke light, land, and stars into
existence. There is no such thing as petty disobedience against God. There is
only cosmic treason against the LORD Most High. Thus, God is completely just in
extending the punishment of death because of disobedience. By this, His grace
is also further accentuated. We deserve death, but He freely imparts to us
life, through the death and resurrection of His Son.<o:p></o:p></span></div>
<br />
<div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
The others can be found in these places: 5:1; 6:9; 10:1; 11:10; 11:27; 25:12;
25:19; 36:1; 36:9; 37:2<o:p></o:p></div>
</div>
<div id="ftn2">
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
Isaiah 6:3; Revelation 4:8<o:p></o:p></div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
Numbers 3:7-8<o:p></o:p></div>
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</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-7615021112374885612014-06-27T09:00:00.000-05:002014-06-27T09:00:03.762-05:00The Creation of Humanity & the Seventh Day (Genesis 1:26-2:3)<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">As human beings, we are creatures of thoughts
and questions, in constant search for meaning and purpose underlying our
existence. Almost inevitably, these ponderings will lead to the nature of our
species’ beginning. Were we created differently than all of the other creatures
on earth, or were we merely the only animal to evolve a reasoning and
intellectual brain? Questions of our beginning, like these, have lasting
impacts on our present and our future. Fortunately, the holy Scriptures are not
silent on this topic. Within these short eight verses, we will begin our look
at the beginning of humanity and role to which God designated for us within His
creation. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 26</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: This verse is the beginning of the second act
of creation on day six, and this creation is significantly different from all
other creations discussed so far. The creation of humans is the capstone of the
creation narrative. Throughout the days of creation, God sovereignly molded the
heavens and the earth to make them capable of sustaining humans. There is
evidence of this special distinction from the first word that God speaks, “Let
us make…” Now, there is a plethora of thoughts to be give about these simple
words, so I will strive to be concise. First, with all other creations, God
said, “Let there be…” Light, air, land, and all living creatures were created
through the mighty command of Elohim; however, the creation of humans seems to
display a greater level of consideration. Obviously, it is important to
understand that God is not human; therefore, He cannot be constrained to human
qualities. Indeed, every time that we speak about God, we are speaking using
anthropomorphic language, expressing an aspect of God’s nature in the only
terms that we can understand: our own. Thus, we need not believe that God
literally took more time considering and debating, or that He even did so at
all, amongst Himself about whether or not to create humans. Instead, God is
using our own concepts to give us the understanding that the creation of
humanity is distinctly unique amongst the rest of creation. God deliberately
decided to create humans different.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> Nevertheless,
since the words “let us make” seem to imply a sort of counsel taking place in
heaven regarding the creation of mankind. Both Christianity and Judaism before
it have sought to understand to whom the “us” is referencing. Many scholars
have entertained the notion that God is referring to the angels around Him;
however, given the remainder of Scripture, this seems to be a ridiculous
thought. Why would the Almighty God consult created beings about the forming of
the capstone of His creation? Others have argued that the plurality emphasizes
the supremacy and totality of God in much the same manner of the name Elohim. Many
Jewish scholars have leaned upon this interpretation. More likely, I believe,
it is a subtle reference to the Trinity. Though a strong case cannot be built
for the Trinity from this verse alone, the other sixty-five books give credit
to this interpretation. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> “In
our image, after our likeness.” If the uniqueness of mankind’s creation was not
evident before, these coupling phrases should present more than enough proof.
While all of creation was created by God, humanity holds the sole title of
being made in the image of God, in His likeness. Recall our study of the first
verse of Genesis, wherein we discussed the implications of God initiating the
beginning of existence. We concluded that, since God alone stands outside of
all created things, He is altogether different from anything that we could
possibly comprehend. Because of God’s utter uniqueness as being the only
non-created being, we are far closer to understanding every single aspect of
the universe than we are to knowing a fraction about God. We then remarked upon
the miracle of both the written and the embodied Word of God as God’s
revelation such lowly creatures as us, and verse 26 only further enlarges this
miraculous grace of God. God did not only choose to reveal Himself to humans,
but He elected to imbue within us His very image. We, as humans, display
aspects of God’s likeness, fractions of His character. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> Throughout
the years many have wrestled with the question of what exactly it means to bear
the image of God. Does it mean that our physical features somewhat resemble
what God looks like? Or does it mean that display the same types of emotions
that God experiences? First, though many have traditionally viewed God as an
old man upon a throne, the Bible is quite clear that God is not a man.<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[1]</span></span><!--[endif]--></span></a> In
fact, God does not even have a physical body; instead, He is spirit.<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[2]</span></span><!--[endif]--></span></a> He
is of an entirely different nature than us. This truth is what makes the
incarnation so miraculous: God became flesh and dwelt among us!<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[3]</span></span><!--[endif]--></span></a>
Therefore, I do not believe that this verse refers to our physical resemblance
of God. Instead, it appears to refer to at least two aspects of human nature:
the totality of the human consciousness and the complimentarian relation of men
and women, though we will discuss the latter within the context of verse 27. It
is a secret to no one that we are different than animals, and most people
attribute these differences to the complexities of the human consciousness.
Animals, though they have cerebral systems, do not process the reality around
them like we do. We are, at once, able to reason and feel. Logic and emotions
both come from the same lump of neurons inside our skull. Animals simply do not
have these defining characteristics as image bearers of God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> “let
them have dominion” Within the latter part of this verse, we behold another
astounding characteristic of mankind: they are given dominion over all other
creatures. This means that God granted to humanity the governing authority of
upon the earth. Such a thought should have far reaching implications upon any
who read it! Not only did God choose us to be the bearers of His image but He
also imparted to us a level of authority with which to rule over His other
creatures. This biblical view of humanity stands in stark contrast to the
predominant view of today known as secular humanism. Secular humanism holds
both a higher and lower view of humanity than the biblical thought. First, they
hold a lower view of humanity because they argue that we are nothing more than
highly evolved animals. The only special characteristic of humans is that time
and chance favored our species. Yet, somewhat paradoxically, they also hold a
higher view of humanity in that they elevate humanity to the status of
practical deification. Since the human heart inherently longs for something
greater beyond itself, the humanists answer that urge by elevating humanity’s
superiority to a god-like status. Because humans are the highest of the evolved
animals, then all meaning and purpose in life is found within the human race.
The biblical account is almost exactly antithetical to this view. Yes, we are
more than animals; we are image bearers of God. No, we are not gods ourselves;
we simply bear some of the characteristics of the one true God.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 27</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: This verse is likely the first poem within
the Bible, though there is some disagreement among scholars as to what exactly
constitutes biblical poetry and biblical prose. The entirety of Genesis 1, for
example, has highly poetic elements; however, it seems to me that this verse is
deserving of being classified as poetry for its poetic symmetry and
parallelism. If this is the case, then verse 27 probably serves as a sort of
poetic emphasis to the image bearing nature of mankind. Within this verse, it
is twice mentioned that humanity bears the image of God, and in all three
lines, it is stated that God created humans. It almost seems as though God is
anticipating the man’s desire to be like God, and so He is preemptively
striking at its core by declaring that man is unique among creation but still a
creation of God.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> This
is also the first mention of humanity being composed of male and female. Since
many today read the Bible as emphasizing male chauvinism, it is important for
us to realize that God created humanity to exist in two genders. God did not
create man to fully embody humankind, while merely creating the woman to be his
personal servant. No, God always meant for mankind to have both male and
female. And though we will discuss the nature of males and females in more
detail in Genesis 2, I will say that man existing in male and female is a
reflection of the nature of God and perhaps is part of what is meant by being
image-bearers. Notice this: God is triune, one God existing in three persons.
Father, Son, and Spirit are all God, but each has a different and unique role
and personhood. Thus, God is both plural and singular. In this verse, we find a
similarity being made with mankind. First, the word man is used, along with the
singular masculine “him”, but then male and female are used along with the
plural “them”. Thus, male and female are both different and unique but also
distinctly human. Each is human, but both are different. Michael Reeves argues
that the humanity’s existence in male and female is the clearest picture the
Bible gives for how we are to think of the Trinity.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“There
is something about the relationship and difference between the man and woman,
Adam and Eve, that images the being of God—something we saw the apostle Paul
pick up on in 1 Corinthians 11:3. Eve is a person quite distinct from Adam, and
yet she has all her life and being from Adam. She comes from his side, is bone
of his bone and flesh of his flesh, and is one with him in the flesh (Gen
2:21-24). Far better than leaves, eggs, and liquids, that reflects the personal
God, a Son who is distinct from his Father, and yet who is of the very being of
the Father, and who is eternally one with him in Spirit.”<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[4]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 28</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: After God creates humans, male and female, He
blesses them. Blessing is one of the predominant themes of Genesis. To be
blessed of God is to have the favor, or grace, of God upon one’s life. Thus,
God begins by humanities existence by blessing them, by giving to them
unmerited grace and favor. But how does God display and distribute His blessing
to them? He commissions them in a series of commands. Too often, we think of
God’s commandments as being burdensome, but God intends for us to be blessed
through them. And what a blessing this is! God gives the cultural mandate for
humanity to be fruitful and multiply. This alone shoots down many of the Christians
who find it uncomfortable or even sinful to speak about sex. There is often the
tendency to refer to sex as a byproduct of the Fall; however, here humanity has
yet to fall into sin and God is still commanding Adam and Eve to come together
and enjoy the fruits of their union. God created sex to be good and unifying in
marriage, but like other good gifts, it is now often distorted and maimed by
the corroding effects of sin. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Also, we must note that God issued this command
to produce offspring as a general command to humanity, not as an absolute
command to each individual. In fact, Paul speaks to the Corinthians that he
wished that all were single like him.<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[5]</span></span><!--[endif]--></span></a>
Though to be fair, singleness still does not excuse the Christian from this
mandate; instead, Christ has given to us a new commission that greatly reflects
this one. The Great Commission, found in Matthew 28:18-20, gives a wonderful
parallel to this first mandate to humanity; therefore, let us walk through the
similarities. Here in Genesis, the man and woman are given four commands: be
fruitful, multiply, fill the earth, and subdue it. Likewise, Jesus gives His
disciples four instructions: go, make disciples, baptize, and teach. Both sets
of commands have the same goals. Both are meant to spread throughout the earth.
Both are intended to multiply. Both are envisioned as being instruments in
God’s continual shaping of earth. In both the creation of Genesis and the
recreation that Jesus began, we must understand that God intentionally left His
work unfinished. By the pure grace and blessing of God, He has chosen to use us
to fulfill His plans. God did not need humans to subdue the earth and continue
bringing it to order, but by grace, He allows us to be a part of His plans.
Likewise, God does not need us to reach the world with the gospel of Jesus, but
by grace, He lets us join in the spreading of His glory.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Finally, we notice that God gives humans
dominion of all other creatures on earth; however, there is a very real sense
in which this dominion has been marred by the Fall. We no longer have the
dominion that we were meant to possess, and with our sinful nature, it is good
that God has stripped us of such control. But where humanity could not hold
onto the dominion given us by God, Jesus Christ is more than able. Thus, Jesus
informs us in the Great Commission that all authority in heaven and earth has
been given to Him. Adam, and by consequence us, could not be faithful with the
ruling of even the creatures on earth, but Jesus, the second Adam, has been
deemed faithful to receive the authority over all of creation. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 29-30</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Here God gives humans and the other animals
the plants and vegetation for food. Once again, the emphasis is that God
created the other creatures to be in service to humans. However, even though
nature was created to serve man, this does not give us the right to abuse the
other created works of God. We are meant to be faithful stewards over the
creation that God has placed under our dominion. It is also interesting to note
that there is no mention of the eating of meat. Thus, it would seem that humans
and animals were originally herbivores. Though, before vegans and vegetarians
begin to grab their battle gear, God will give, in Genesis 9, the animals to
Noah for food, so there does exist a biblical foundation for why we are
currently omnivores. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">"Man
is the climax of creation, and instead of man providing the gods with food, God
provided the plants as food for man (1:29)."<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[6]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 31</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: After having declared His creation good six
times thus far, God looked upon everything, including His newly created humans,
and declared it all very good. With all of the evils around us every day, it is
incredibly difficult for us to imagine the world as being very good, yet this
was the original state of creation. God did not make a broken world; He made a
beautiful world to reflect His beauty. Furthermore, the world inhabited by
humans was considered good. Some of the eco-extremists believe that humanity is
the bane of the earth, and to be fair, we have not been the most faithful
stewards of God’s creation, especially for the last few centuries. Yet it has
not always been so. God created humans as a part of His good creation. Despite
all of the violence and injustice, the world was once very good.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 1-3</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Since chapter and verse divisions were added
into the Bible only a few hundred years ago, it is quite fine to disagree with
them from time to time. These verses are, for me, one such occasion. The
seventh day of creation discussed here brings about the closing of the days of
creation; thus, it seems to belong better with chapter 1. It is here that we
are told that after finishing the process of creation God used the seventh day
to rest from His work. Obviously, from what we know of God through the
remainder of Scripture, He was not exhausted after the six days of creating.
Instead, we find another reason for His resting: to distinguish the seventh day
from the other days. God blesses and makes this day holy. It is from this text
that the doctrine of Sabbath originates. Though the concept of Sabbath was not
repeated as a commandment in the New Testament, we should not be excused from
upholding it. Perhaps the main reason why Jesus seemed so defiant against the
Sabbath was because the Pharisees were abusing it. God created the Sabbath to
be a day of rest for His people, a day to stop their work and remember that He
is God. The Sabbath was made for man, not man for the Sabbath. But the
religious spurned this great truth, trying to make it a sin to even heal on the
Sabbath. Yet in reality, the Sabbath is a gift from a loving Father to His
children, so that we can pause from our daily work and reflect on everything
that He has done for us.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View<o:p></o:p></span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Imago Dei: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">This is the official Latin term for the doctrine
of humans being created in the image of God. As mentioned above, the
image-bearing nature of mankind seems to be displayed in two ways. First, we
hold on higher level of consciousness, emotions, and freewill than what has
been given to the animals. Second, we exist in male and female, which are both
different and have different role yet are unequivocally human. This in
particular gives us our clearest relation to the Trinity, since each Person of
the Godhead is unique but also one God.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Sabbath: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Today it is difficult to find many believers
who observe Sabbath, and since it is apparently not a direct sin to skip the
Sabbath, some find it hard to create a case for observing it. However, it seems
clear to me that God is our loving Father, who did not need to rest following
creation but still did so to set a precedent for us. The doctrine of Sabbath,
in particular, is formed by God completely for our good. It is His desire to
give us respite from our labor. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">So for the Christian that would like to start
observing Sabbath but does not know how, let me offer some advice. First, God
made the seventh day holy; He consecrated it for Himself. This means that God
called the seventh day unique from all other days. The first six days are
normal and common, but the seventh day is called holy, set apart exclusively
for God. Thus, for the greatest rest, give your Sabbath over to God. Do not
focus so much upon how you shouldn’t do any work, but focus upon how you might
glorify God. Second, by Jewish tradition, Saturday is the Sabbath. Because of
this, there are some groups of Christians that believe we should return to
using Saturday for our church services and our Sabbath. However, the first
Christians had a fairly good reason for completely shifting the central day of
their worship to Sunday: the resurrection of Jesus. This is why we meet on
Sunday, and why we might in general consider it our Sabbath. Nevertheless, Paul
warns us in Romans 14 not to bicker about the importance of days or weeks;
instead, we are meant to worship God. Thus, if Sunday or Saturday are not
practical for you as a day of Sabbath rest, please choose another day of the
week. The specific day is not nearly as important as actually setting apart a
day to spend with God.<o:p></o:p></span></div>
<br />
<div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>
Numbers 24:19<o:p></o:p></div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
John 4:24<o:p></o:p></div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
John 1:14<o:p></o:p></div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a>
Reeves, Michael. <i>Delighting in the
Trinity.</i> p. 37<o:p></o:p></div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></a> 1
Corinthians 7:7<o:p></o:p></div>
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<a href="file:///C:/Users/Cole/Dropbox/Genesis%20(an%20introduction%20to%20the%20Bible%20and%20theology)(3).docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></a>
Wenham, Gordan. <i>Genesis 1-15. </i>p. 49<o:p></o:p></div>
</div>
</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-39255677077300324212014-06-26T21:54:00.000-05:002014-06-26T22:02:08.612-05:00The Spirit Hovers<div align="center" class="MsoNormal" style="text-align: center;">
<i><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">The earth was without form and void, and darkness was over
the face of the deep. And the Spirit of God was hovering over the face of the
waters.<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">Genesis 1:2<o:p></o:p></span></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">However
one may decide to interpret the meaning of this verse, one thing is very clear:
the earth was in chaos. Regardless of how it happened, why it happened, or even
what it looked like, we know that God never declares the darkness to be good,
and yet at this point in history, it was one of the defining characteristics of
the primordial earth. The phrase <i>without
form and void</i> gives even a greater sense of ominous foreboding. Jeremiah
contains one of the two other uses of this phrase throughout the entire Bible.
There, God prophesies through Jeremiah that He was going to bring such a
destruction of judgment that it would essentially reverse the created order of
Israel, returning them to the state of Genesis 1:2. Needless to say, this
phrase is not used to denote pleasantries. Whether we see this formless and void
nature as a product of Satan’s fall or as the original state of God’s
primordial creation, one thing is for sure: things are not as they should be. Thus, the question
remains: if the early portion of the Bible has such an image, where are we to
find hope?<o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">Fortunately,
within the same verse, things begin to change for the better. The concepts of <i>waters </i>and <i>the deep</i> appear to be synonymous within this verse. Thus, where
darkness once prevailed, the Spirit of God takes residence. The Spirit replaces
the darkness and begins to usher change. By the working of the Spirit and
through the means of Christ, the Father will soon begin to give form to the
formless and fill the empty. Christian, this process has also taken place within
your heart. Before knowing Christ, you were without form and void, but the
Spirit has now formed and filled your life through the mediatorial work of
Jesus. Though our surroundings may presently appear chaotic in light of
prevailing tempests, we may rest well, knowing that in Christ we have perfect
peace with the Father. Resolve today, therefore, to reflect deeply and with
great wonder that the same Spirit that enabled creation also brought to us the
new creation of Jesus Christ.<o:p></o:p></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-45674209060343875162014-04-29T21:45:00.000-05:002014-06-06T12:05:05.896-05:00The Process of Creation (Genesis 1:2-25)<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
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<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Possibly no other section of Scripture is more
debated and argued than the text that we will now be covering. Creationists
pour over these verses to combat evolutionists. Six day literalists and
theistic evolutionists both devour fiercely these words both to defend and
attack. Some Christians wait longingly to discuss the age old question of “gap or
no gap?” with whomever might be interested. And, of course, some people might
even be terrified by such phrases as “darkness was over the face of the deep.” This
section of biblical text is brief in nature, massive in scope, and mysterious
in nearly every sense of the word.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 2</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The weight and range of verse 2 is nearly as
monumental as that of verse 1; however, one key difference between these two
verses is the mystery in which this verse is shrouded. We are told that “the
earth was without form and void.” The exact meaning of the phrase without form
and void is somewhat unclear with regards to this verse, but most scholars seem
to agree that it describes the chaotic nature of the earth. The following
reference to darkness upon “the face of the deep” serves to accent the
disheveled state of creation. The Hebrew word used for “deep” is used elsewhere
in the Old Testament in reference to the ocean, but in the ancient world, it
also represented the chaos of all nature. It was a common belief in that period
that nature was not structured and organized. They believed that only the gods
were able to keep everything in working and organized order. There was dreadful
fear of the chaos that the world around them could unleash because we have an
inherent need for structure and predictability. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Though
the first half of this verse is dark and ominous, the tone quickly shifts to a
more hopeful focus. We find in the second half that the “Spirit of God was
hovering over the face of the waters.” Since the deep referenced the vast and
mysterious nature of the ocean, the waters referenced here seem to be doing the
same. The Spirit of God is said to be hovering above the surface of the deep.
When all was a chaotic mess, the Spirit comes on the scene, preparing to the
provide order to the disorder. There is certainly some debate about what Moses
meant by the Spirit of God in this verse. Many Christians clearly would like to
view it as a reference to the doctrine of the Trinity; however, the answer is
not so simple. The concept of the triune God is a development only found within
Christianity itself, so we cannot say that Moses held a Trinitarian view while
writing Genesis. Nevertheless, since it is God who truly authors Scripture
through inspiration, we should not find it difficult to believe that these writings
of Moses are able to have greater meaning now that God has revealed more to humanity.
What Moses likely knew simply as the power and authority of God, we now know to
be the third person of the Trinity. Therefore, I believe that we can safely trust
that the Holy Spirit is being referenced in this verse.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Finally,
after looking somewhat closely at the different aspects of this verse, we must
now ask the most pressing question: to what exactly does it refer? When and
where exactly does this ominous verse play into the story of creation?
Unfortunately, there simply is no definitive answer to any of these types of
questions. Clergy and lay-theologians alike have pondered and speculated the
significance of this verse for centuries and even millennia. Therefore, I will
do my best to summarize a few of the most popular views of how to interpret
this verse in relation to all of chapter one. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>First,
and certainly a popular thought, is the gap theory. In short, the gap theory
teaches that verse one refers to God’s creation of all things, while verse two
describes creation in the aftermath of a devastating event (most likely the
fall of Satan). Most gap theorists also believe in an old earth, since the time
period between verse one and two could potentially be billions of years. One of
the primary motivations for the forming of this view was, of course, to show
that the Bible does not contradict developments in science that claim the earth
is billions of years old. They would also argue that the phrase “without form
and void” typically carries a connotation of judgment elsewhere in Scripture,
thus making if fit to describe the outcome of God’s initial judgment upon
Satan. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Standing
opposite of the gap theorists are those who believe in no gap between verses
one and two. There are two primary means of viewing creation from a no gap
perspective. First, verse two describes the condition in which God originally
created everything in verse one. In this case, the creation process that begins
in verse three details the means through which God gave form or order to
creation. Second, verse two can be viewed as describing the nothing that
existed before God created everything. This thought views verse one as a sort
of thesis statement to the entirety of chapter one instead of as a specific
event in time. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>To
be fair, each view listed above is absolutely biblically sound. Therefore,
someone who believes in the gap theory can and should still be brothers with
one who believes that verse two describes the absence of creation. This is an
issue that we will never know fully this side of heaven; thus, it is a secondary
issue. That being said, before I began this study through Genesis, I leaned
toward the gap theory viewpoint. However, now after reading several men of
faith (each of whom believed something at least slightly different), I find
myself leaning toward the thought that verse two describes the original form in
which God created everything. In verse one, God created the raw materials of
the universe, and verse two describes what that was like. Thus, the remainder
of chapter one depicts how God shapes, forms, and fills creation into more of
how we know it today. The reason that this view makes sense for me is that it
seems to fit God’s modus operandi. Repeatedly in the Bible, we see events which
God could accomplish in less than a second; however, He chooses to complete the
task through a series of processes. Though He certainly has the ability to form
the entire cosmos with the merest of breathes, God systematically constructs
the universe through a series of days. God is patient through processes. This
thought speaks wonderfully in relation to our salvation. There is a real sense
in which the entire life of the believer is one long process of salvation, a
process of recreating us. The Holy Spirit was faithful enough to give the
creation process through seven days; we can believe that the same Spirit within
us will complete the work of recreation that has begun. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 3</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Within this verse and the following two, we
find details concerning the first day of creation. Here we find the first words
following the beginning of existence, and God is the one who speaks. It is
often remarked how He merely spoke, and light came into being. However, we must
not miss the major theological point that the apostle John makes in the first
chapter of his Gospel. The opening verse parallels verse one of Genesis by
describing the Word as being with God, and being God, in the beginning. The
parallel then continues in the third verse of both books. John 1:3 declares the
great truth that “All things were made through Him, and without Him was not any
thing made that was made.” John is describing Jesus as the embodied Word of
God, the Word through whom everything was created. He mysteriously links God’s
“let there be…” declarations to the role of Christ in creation. How exactly is
this so? I believe that we can safely say that it is just as mysterious as the
nature of the Trinity. It does not necessarily fit within our finite minds, but
we can conclude with all faith that the first three verses of Genesis give
significant implication as to the vital necessity of the Trinity in the act of
creation. The Father declares creation. The Son is the means through, by, in,
and for whom creation is declared. And the Spirit empowers the creating process.
</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 4</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: It is no accident that God created light
first. Though we saw in verse two that darkness was upon the face of the deep,
God now immediately begins to dispel that darkness. He does so by creating
light and then dividing it from the darkness. The ancient mind reading this
account would have instantly understood that Moses was declaring God to be
sovereign over even the ominous deep which constantly threatened to throw the
world into chaos. Through one simple declaration, God creates light, before
which darkness has no place. God rejects darkness and ushers in light. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>It
is also important that we answer the question of how God created light. How can
there be light if God did not create the sun, moon, and stars until the fourth
day? Many people have given their thoughts, theories, and speculations for how
God was able to suspend light in the heavens without the objects that we now
know to provide light. However, I will side with John Calvin on this issue:</span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“It
did not, however, happen from inconsideration or by accident, that the light
preceded the sun or moon. To nothing are we more prone than to tie down the
power of God to those instruments, the agents of which he employs. The sun and
moon supply us with light: And, according to our notions we so include this
power to give light in them, that if they were taken away from the world, it
would seem impossible for any light to remain. Therefore, the Lord, by the very
order of the creation, bears witness that he holds in his hand the light, which
he is able to impart to us without the sun and moon.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a> </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Notice
here two more points of observance. First, God evaluates light to be good. This
declaration is a piece of the pattern that we will continue to see throughout
the days of creation. We are first told that God speaks. We are then given His
commandment. The commandment results in a creation and/or a separation. God
then names and evaluates the creation. Finally, we receive the chronological
division for each day. Notably absent is the declaration that darkness is good.
Instead, we are shown that God separated light from the darkness. This is the
first glimpse at the holiness of God. In Him there is light, and the light
cannot dwell together with darkness. There must be separation from darkness. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 5</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: First in this verse, God gives name to the
light and the darkness. The act of naming implies both existence and
sovereignty to the ancient Hebrews. Names were intrinsically connected with the
state of being. The name of an object or person was an essential aspect of who they
were. Furthermore, being able to name something was a declaration of authority.
Thus, God is displaying His sovereignty over even light and darkness by naming
them and thus solidifying their existence. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Finally, God declares that there was evening
and morning, the first day. Of course, the question must be addressed as to
whether or not this day and the others that follow are literal or metaphorical.
Historic views lend little help to this question since most ancient scholars
gave scarcely a thought to anything beyond six literal days. In fact, it is
predominately the concept of evolution and naturalism that caused theologians
to question the literal interpretation of this text. With that in mind, here
are a few thoughts on this matter. First, we must never fall into the notion
that the Bible must conform to science; instead, science must conform to
Scripture. Therefore, let us not shape our biblical worldview around scientific
findings that will be obsolete within the coming centuries or even decades.
Second, a six literal day leaning is a perfectly acceptable interpretation,
maybe even preferred. Third, viewing the days as periods of time is certainly
plausible. Near the beginning of chapter two, we find a usage of the word day
meaning a much larger period of time; therefore, it could be used likewise
here. Fourth, since the sun and moon were not created until the fourth day,
there is no way of knowing how much those original six days resembled our
current 24 hour days. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 6-8</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: The second day of creation can be rather
difficult to interpret. We are told that God created an expanse to separate the
waters. Once this takes place, there is an expanse, called the Heavens, which
resides above and below two sets of waters. Of course, this raise plenty of
questions. What exactly is meant by the expanse? Is it only the atmosphere
above us, or is the entirety of the universe? Whichever the case may be, what
are the waters above the expanse? Is this a reference to the water vapor in the
sky, such as the clouds, or is there some greater looming body of water
somewhere beyond the stars and galaxies that we know? To be honest, there is no
definite answer to any of these questions. Most of the scholars that I have
read believe that the waters above refer to the atmospheric water vapor. While
this could certainly be true, it seems to require one to view the expanse as
being the earth’s atmosphere; however, we will see that God places the sun,
moon, and stars into said expanse on day four. Therefore, we could say several
things. First, Moses wrote from a clearly human perspective on the sky, which
appears to have the celestial entities suspended in the atmosphere. To a degree
this is certainly true, as Genesis was never meant to be a science textbook;
however, we should take care not to lean too far in such thoughts so as to
completely separate science and Genesis. Second, there may have existed in the
heavens some sort of large body of suspended water, but following the Flood
only the atmospheric clouds remain as a remnant. Third, the body of water above
could be located somewhere along the outskirts or even outside of the universe.
I know that this thought leans toward pure speculation and seems ridiculous;
however, human beings, as a species, have not come even close to viewing the
outer parts of the universe. Thus, though it might seem absurd, there could, in
fact, exist a body of water out there. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>With
all of these thoughts and questions floating about these three verses, it is
important that we center upon the meaning and significance of them. In regards
to the creation process as a whole, we can derive two thoughts. First, it is
clearly within this day that atmosphere is formed. Though the expanse likely
refers to outer space as well, there is a noticeable organizing structure to be
found within all of the days of creation, being that God is preparing creation
to be habitable to humanity. As we will see, God creates mankind to be the
crown of creation, the creatures which bear His image. Therefore, the shaping
and structuring of the earth and the heavens is in preparation to be the
residence of humankind. Second, these verses emphasize God’s organized and
sovereign molding of the existence. The waters being separated here are likely
the deep being described in verse two. Thus, God is revealing that the deep,
the foreboding terror of the ancient world, is entirely under the control of
God. The ominous and powerful waters are His to separate and command. Moreover,
if the power of the waters is unleashed upon humanity, they do so solely under
the decree of God Almighty and as instruments of His justice (i.e. the Flood). </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 9-10</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Within this first part of the third day, the
focus is upon separating the waters below the expanse in order to created dry
land. These verses, along with the description of day two, help give further
clarity that verse two refers to the preformed earth being covered in a sort of
primordial ocean. However, God continues His process of shaping the world to be
habitable. God’s authority over the water is once more displayed as He gives
command for it to recede and give rise to land. Following this division, God
gives name to the land and to the waters, calling them Earth and Seas, and then
He declares them to be good. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 11-13</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Unlike the first two days of creation where
God performed one work each, on day three He completes two separate but related
works of creation. After forming the dry land, God now cultivates the land by
causing vegetation to grow. There are several observations which we can glean
from these verses. First, God created the vegetation with seeds. This meant
that God not only created the first generation of creation, but He intended
creation to be sustainable. Instead of God creating eternal plants or needing
to recreate a plant every time one died, God created a process by which the
plants could reproduce. Since the nature of reproduction is all that we have
ever known to be true of creation, we can very easily take for granted the
inherent beauty of God’s wonderful and efficient design. Of course, let us not
venture too far into deism territory, believing that God created and then left
creation alone. God certainly is active and working to uphold creation, but
there is also a remarkable self-sustaining nature to creation. Second, God
created various types of vegetation, “each according to its kind.” This is a
fairly clear shot at the concept of evolution (theistic evolution included)
because obviously it appears that God created several kinds of plants all at
once. This means that all plants did not evolve from a common ancestry. </span></div>
<div class="MsoNormal" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">"With
the conclusion of the third day yet another color is added to God's cosmos. To
the basic white and black of day and night has been added the blue of sky and
sea. Now the canvas is adorned with green. The golden yellow sun and the
reddish human being will complete this rainbow of colors."<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 14-19</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: Before discussing the fourth day of creation,
I must note the relationship of the days four, five, and six with days one,
two, and three. The process of creation in Genesis 1 can be divided into these
two parts: the first three days and the second three days. The reason for this
division is because the days of creation construct a parallel of forming and
filling. The first three days are concerning the forming of creation, while the
second three days focus on filling the formed matter. On day one, God formed
light, and on day four, He fills the heavens with bearers of light. Day two
shows God forming the oceans and the sky, while they are each filled with
creatures on day five. Day three involved two distinctly separate acts of
creation, as does day six. The dry ground is formed along with vegetation on
the third day. Then on the sixth day, animals are created to fill the earth and
humans are made, who will eat the vegetation. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>It
is here in day four that the heavens are filled with objects of light. However
light may have existed within the first three days, it clear that it was on
this day that the cosmos began to resemble more closely how they are today. God
creates the sun, moon, and stars with another powerful command. Worth noting is
the fact that the purpose of these celestial objects is greatly emphasized.
First, He states that they are to act as signs. The nineteenth Psalm gives a
marvelous thought on how these created objects are to be signs by declaring
that the heaven proclaim the glory of God. The declaration and proclamation of
the glory of God is the overarching purpose of all creation in general, yet it
can be seen to a magnificent degree in the grand entities in the heavens.
Second, they serve as a record of time. Since God created the earth to exist
within time, the sun and moon serve as a constant means of measuring that time.
Third, they provide the light for the earth. The sun by day gives us a great
amount of light, while the moon and stars give light by night. These means of
the serving earth and the rest of creation was quite a potent message to the
people of Moses’ day. As noted previously, these days of creation partially
serve as a theological dismantling of the false gods of the ancient world. And
such is the case here. Many people worshipped the sun and moon as chief
deities. For instance, Ra was the Egyptian sun god, and Baal was a moon god.
Thus, by placing these objects in submissive roles, God is affirming His
superiority to them. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Also,
my favorite phrase within all five of these verses is simply “and the stars.” With
the wonders of modern inventions, we have discovered magnificent information
about the grandeur of the universe and the trillions upon trillions of stars
within it. Yet for all the information that we gain, we are merely left with a
greater sense of wonder and mystery. The vastness of the universe is so immense
that it could be quite easy to place too much of an emphasis upon it. Because
its greatness can be seen, it can overshadow the glory of God, who is
invisible. However, the majesty of the universe is meant to point us to the
infinitely greater glory of the Most High. The God that we serve is so great
that He is able to sum up the creation of nebulas, galaxies, and quasars in
three words: <i style="mso-bidi-font-style: normal;">and the stars.</i></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 20-23</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: In parallel to the second day, the air and
waters are filled with creatures on the fifth day. Now that the air, seas,
land, vegetation, and stars have been created, the earth is ready to support
life. In one grand act of creation, God fills the seas and skies with living
creatures. The great sea creatures are specifically mentioned here, most
likely, because they were also items of worship in the ancient world. Also, we
must note that God gives a command to the newly created creatures: they are to
be fruitful and multiply upon the earth. This was an act of blessing. The
ability to act out the will of God is the highest blessing to be obtained. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verses 24-25</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: We will conclude this lengthy section of
study by only looking at the first act of creation on the sixth day. The
creation of man will be discussed in the remainder of chapter one and almost
the entirety of chapter two. That said God’s first creation on day six was to
fill the dry land with creatures. As with the vegetation and the creatures from
day five, God creates all kinds of land animals at once. Three kinds of land
animals are listed here: livestock, creeping things, and wild beasts. Since
these verses are presenting the theological point of God creating all the land
creatures, there is no reason to believe that all animals are meant to
exhaustively fall into one of the three categories. The message is clearly that
God created all animals, and we are not able to compromise on that point.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br></div>
<div class="MsoNormal">
<br></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View</span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Trinity: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Within the span of verses two and three, we
receive possibly the clearest presentation of the Trinity in all of Genesis.
The Spirit hovers upon the waters, prepared to bring into form the commands of
God the Father, which John informs us is Jesus, the embodied Word. Though the
doctrine of the Trinity was only fully formed within Christianity, it is important
for us to remember that the Old Testament is filled with implications of the
Trinity. True, it is only after the revelation of Jesus as the Messiah that we
were fully able to interpret such texts, but upon seeing these references
within the first three verses of the Bible, we can take confidence that it has always
been God’s intent to reveal Himself as the triune God. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Omnipotence
of God: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">As we have seen, one
of the most pointed theological arguments found in the days of creation in
Genesis 1 is the systematic dismantling of the false gods of the ancient world.
This is to show the inadequacy of the other deities in light of the supreme
power of Elohim. The Bible considers it of utmost importance to display the
all-powerful nature of God through the story of how He created everything. </span></div>
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;">
</span>
<div class="MsoNormal">
<br></div>
<div style="mso-element: footnote-list;">
<br clear="all">
<hr align="left" size="1" width="33%">
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a>
Calvin, John. <i style="mso-bidi-font-style: normal;">Calvin’s Complete Bible
Commentary.</i> </div>
<div class="MsoFootnoteText">
This quotation can be found under the heading of verse
three. I am not able to provide an exact page number since the version being used
is electronic. </div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a>
Victor P. Hamilton, <i>The Book of Genesis. </i>p. 126.</div>
</div>
</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-62558818983072655792014-04-28T19:49:00.000-05:002014-04-28T19:53:50.457-05:00The Ascension of Christ (Acts 1:1-11)<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="35" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="1" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
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<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
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<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
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<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
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<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
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<w:LsdException Locked="false" Priority="30" QFormat="true"
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
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<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
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<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Having just concluded the Easter
season, the resurrection of Christ is firmly established within our minds.
After all, we cannot truly consider the work of Jesus without declaring the
glory of His resurrection. The miraculous incarnation set the foundations for
the redemptive work of Christ. It provided the platform by which God was able
to become a man and live a sinless life. The crucifixion was the means through
which redemption would come. Because Jesus did live a sinless life without
blemish, He is the only human in history not deserving of death. Yet because of
His great love for us, Christ died in our place, making atonement and
propitiation for our sins. However, this atoning sacrifice would not have been
proven effective if the resurrection did not happen. Paul is correct in saying
that without the resurrection we should be most pitied of all men.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span></span></span></a>
If Jesus was not able to overcome the death when He did not deserve death, then
how would we have been able to trust Him to overcome death on our behalf,
especially when we are completely deserving of death! </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Indeed,
the resurrection is the cornerstone of the Christian faith. However, I believe
that we often leave out one more step in the redemptive work of Christ: His
ascension. In all of my years, I have yet to hear a sermon explicitly
expounding upon the significance of the ascension of Christ. Too often we view
the ascension as simply a historical fact for why Jesus is not on the earth
right now, and we fail to see the significant theological implications and
effects of Christ’s ascension to into glory. Therefore, my aim will be to do
just that: to give account of the effects and the implications of the ascension
of Christ upon the lives of His followers.</div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="line-height: 150%; mso-bidi-font-size: 14.0pt;">The Account of the Ascension</span></b></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Our
primary text from which we will springboard into other sections of Scripture
will be Acts 1, verses one through eleven. This section of Scripture provides
us with the clearest description of the actual act of Christ’s ascension; therefore,
we will first look at some important aspects from this text before launching
into the effects and implications of the ascension. First, verse 3 tells us
that there was a forty-day period of time between the resurrection and
ascension, and during that time period, Christ spoke to them about the kingdom
of God. It is important to note the patient love of Christ being reflected in
this statement. We know from other Scriptures, which we will discuss later,
that Christ was not fully glorified until He ascended. If we couple that fact
with the severity of the humiliation received by Christ on the cross, one would
imagine Him wanting to receive His full glory as quickly as possible. However,
Jesus does not operate as we do; He was continuously selfless even after His
resurrection. He stayed upon the earth another forty days, teaching and
instructing His friends and disciples about the kingdom of God. Accounts such
as the road to Emmaus give us an idea of what Christ’s
post-resurrection/pre-ascension ministry must have looked like, that is
revealing to them the great plan of salvation as fulfilled through Him. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Second,
in verse 6 we see that the disciples, even after forty extra days of learning
from Jesus, still did not understand fully the work that Jesus had done and was
still going to do. Though Jesus taught them for forty days about the kingdom of
God, they still could not stop focusing upon the kingdom of Israel. They longed
to see the day that God would fully establish Israel as the chief nation upon the
earth, now with Christ as their king. However, this was not the intent of
Jesus, at least for that time. Christ’s focus was, instead, upon the kingdom of
God that would not only impact Israel but Samaria and the ends of the earth as
well. We know from elsewhere in Scripture that Christ will one day return as a
ruling king to bring all of the earth under His submission, but such was not
the plan during the days of the disciples.</div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Third,
verse 9 describes the literal ascension of Christ into the heavens. Though some
people today may find difficulty with this account of Jesus ascending into the
clouds and vanishing, we cannot ignore that the gospel writers portray this
event as concrete fact. Granted, there is a level of mystery to this verse. For
instance, what exactly does it mean that a cloud took Him out of their sight?
Since we know now that beyond our atmosphere is a massive cosmos, we assume
that He did not physically ascend beyond the atmosphere but rather was taken
supernaturally into the heavenly realm, which is beyond human sight.
Nevertheless, since the ascension clearly involved the supernatural working of
God, it is mysterious but true. We must take the ascension as clear, historical
fact, just as Luke does here. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;">I Go to Prepare a Place for You</b></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
There
is no doubt that Christ’s ascension would have naturally caused worry and
sorrow among the disciples. We see some evidence of that fact in verse 10,
where it appears that the disciples are awestruck because of having just
witnessed the ascension of their Lord into heaven. Though of course, we read at
the end of Luke that the disciples left the ascension rejoicing and worshipping
Jesus. How are we to explain the reason for their joy, when obviously it was
difficult for them to lose the physical presence of Jesus? We receive part the
answer in the first verses of John 14. At the end of chapter 13, Jesus spoke to
His disciples about His departure from them.<span style="mso-spacerun: yes;">
</span>Apparently, this disheartened them because Jesus begins chapter 14 by
telling them not to let their hearts be troubled. He then proceeds to tell them
that He will be going to His Father to prepare a place for them in His Father’s
house. Throughout history, the Father’s house has been most commonly seen to be
a reference to heaven, and I see no reason why it would not be so. Thus, Jesus
is indicating that He would be leaving them prepare a place for them in heaven.
Now, we must be careful with this text because some might take it to mean that
the reason for Jesus’ 2000-year delay is because He hasn’t finished preparing
all of the rooms in heaven. That seems to be a ridiculously interpretation of
this text. Instead, Jesus is using imagery of Jewish matrimony to describe His
relationship with the disciples. At that time, it was common for the bridegroom
to return to his father’s house following the couple’s engagement, where he
would prepare an addition onto the house where he and his bride will live. Thus,
Jesus is using this imagery to describe something of the result of His
ascension into heaven: Jesus’ ascension into heaven prepared the way for us
also to enter into heaven. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Too
often, we read this text and are too focused upon what Jesus might be
describing heaven to be like. In fact, I heard many people, on multiple
occasions, declare that they cannot wait for their mansion in heaven. The
problem is that they placed their focus upon the wrong part of the text. Jesus’
point here is that because He is going before the disciples, He will also
return for the disciples. The emphasis is not about what heaven is like but
rather that Jesus’ ascension to heaven is a guarantee of His bringing us into
heaven. Just as Jesus is the first fruit of the resurrection, so His ascension
guarantees our eternal home with Him. But how did the ascension accomplish
this? Hebrews 1 verse 3 seems to give us some indication. It claims that the
act of ascension was Jesus “sitting down at the right hand of the Majesty on
high.” This means that the very act of Jesus ascending to heaven and sitting at
the right hand of the Father was symbolizing the completion of His atoning work
on our behalf. Praise God for the ascension, confirming the accomplishment of
the cross and resurrection!</div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;">The Priestly Intercession of Christ</b></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Having
seen that Christ’s ascension serves as our guarantee of heaven with Him, we now
turn to the second reason for the importance of the ascension: the priestly
intercession of Christ. The task of explaining this role of Christ is far too
great for this short sermon, but I will try to cover the overarching purpose
for it. The priesthood of Christ is one of the great themes of the book of
Hebrews so I strongly suggest rereading the entire book for a better
understanding of this matter. However, there are two great texts within Hebrews
for viewing this matter. First, Hebrew 9:11-12 tells us that Christ, our high
priest, entered into the very presence of God (not simply the man-made Holy of
Holies, found within the temple), bringing before God the sacrifice of His very
blood to make propitiation for our sins. The weight of this sacrifice was so
great that He only needed to make one ascension into the holy place and only
needed to offer that one sacrifice in order to secure “an eternal redemption.”
This is the significance of speaking of only one act of Jesus ascending, He did
not need to do so repeatedly. There was no need for Christ to repeatedly enter
into the holy place. His sacrifice was sufficient. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Still
the high priestly work of Christ does not end there. Though obviously there is
major and primary significance in the mediatorial work of Christ through the
presenting of His blood on our behalf, such does not completely encapsulate the
intercession of Christ for us. The final two verses of Hebrews 2 give us
insight into the continuous high priestly work of Christ. There, the writer of
Hebrews portrays Christ as being a high priest that relates to us and is
merciful upon us. Since Jesus is fully man as well as fully God, He is able to
be a sympathetic high priest. This means that Jesus’ work is also to
continuously aid in our sanctification by petitioning the Father on our behalf. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;">The Glorification of Christ</b></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
The
third effect of the ascension that we will consider is the glorification of
Christ. We know, especially from texts such as the Christ hymn of Philippians
2, that the end result of Christ’s humility unto death was the exaltation and
the glorification of Christ; however, we rarely view the ascension as having
such an integral role in the glorification of Jesus. Verses 20-22 of the first
chapter of Ephesians provided a clear link to these two concepts. Paul states
here that following the resurrection Christ was seated at the “right hand in
heavenly places” (the ascension) and that from this seat He is far above all
powers and authority. The act of Christ ascending to the right hand of the
Father is the very act of placing all other things under His feet. The
ascension proclaims that Christ is Lord and that all things are in subjection
to Him.</div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
However,
with this discussion also comes the question of why do things appear to be
outside of the control of Christ. After all, if Jesus is truly as exalted as
the New Testament describes, why does everyone not yet proclaim Him Lord over
everything? The answer is simply within the word “yet”. Things do not always
appear to be under Christ sovereign rule for now, but there will come a day
when we will finally see every knee bow before Him and every tongue confess
that He is Lord to the glory of God the Father! Thus, the ascension of Christ
is both the proclamation of His present glorification at the right hand of the
Father and also of His future glorification as every creature in existence
declares Him to be Lord. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;">The Sending of the Holy Spirit</b></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>For the final effect of the
ascension, we turn our attention once more to the main text of our study: Acts
1. The ESV divides these first eleven verses of chapter one into three
paragraphs. Found within each of those paragraphs is a concept that is key not
only to understanding the significance of Christ’s ascension but also for
understanding the nature of the Christian life as a whole: the Holy Spirit. The
third person of the Trinity is the mentioned often in this text because He is
of absolute importance. The first paragraph tells us that the power through
which Jesus accomplished His entire earthly ministry was through the Holy
Spirit, and since that is the case, the next two paragraphs are utterly
astonishing. In verses 5 and 8, Jesus confirms to His disciples His previous
promise of the Holy Spirit being given to them. This means that the disciples
were ordered to wait for the very same power that empowered Jesus’ earthly
ministry. Luke goes so far as to imply that, through the Holy Spirit, the work
of the apostles in Acts would be the continuation of the ministry of Jesus
Christ! This should give us an entirely new depth of meaning when we call the
church the body of Christ. Through the work of the Holy Spirit, we are meant to
be the physical presence of Jesus in the world, even today. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Jesus gives emphasis to the
importance of the Holy Spirit whenever He tells the disciples that it was
better for them that He was departing from them because then He would send the
Holy Spirit to them.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span></span></span></a>
This is an incredible statement. Surely, there are times when each of us would
love to be able to speak to Jesus face to face, to be able personally to be His
disciple, yet Jesus Himself tells us that having the Holy Spirit is better. Why
is this so? It is because the Holy Spirit dwells within us. The Holy Spirit is
God Himself inhabiting our bodies just as the presence of God once occupied the
temple in Jerusalem. This should be an incredible thought for any believer that
God would choose to dwell within us! This Spirit within us is the “guarantee of
our inheritance.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span></span></span></a>
He is the One by whom we are able to call God our Father. We also learn from
Romans 8 that He makes prayers on our behalf to the Father, since we often do
not know how to pray as we ought. In short, the indwelling of the Holy Spirit
is absolutely essential for the life of the believer. We simply cannot live the
Christian walk without Him. </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;">Final Implications of the Ascension</b></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="mso-tab-count: 1;"> </span>Finally, brothers, after we have
seen the astounding effects of the ascension of Christ, upon both Jesus Himself
and every believer in His name, we must give question to how they shape and
mold our everyday lives. First, if we claim that Christ is the glorious
treasure of our lives, do our hearts show to be with Him? Are our hearts within
Him in His heavenly realm, where He has prepared the way for us to go? </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Second,
if He has truly ascended into heaven in order that we might forever dwell with
Him, do we long for such? Do we long to be eternally with the infinitely
glorious Christ in never ending worship of His supremacy and majesty? </div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
Third,
or perhaps do we look too longingly for the His return? Are we like the
disciples who stood looking at the sky, seemingly in wait for His immediate
return? Or will we in true obedience serve the Lord and make Him known since
His return can come at any time? </div>
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Fourthly,
since we are given the Holy Spirit to continue the work of Christ, how
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earth to carry the name of the Jesus, the ascended and glorified Christ? </div>
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if we have seen that the ascension is evidence of Christ’s completed work, do
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salvation, knowing that our greatest works are worth nothing at all?</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span></span></span></a>
1 Corinthians 15:19</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span></span></span></a>
John 16:7</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span></span></span></a>
Ephesians 1:14</div>
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</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-4397156239179221472014-04-22T09:00:00.000-05:002014-07-11T07:33:59.699-05:00In the Beginning, God (Genesis 1:1)<!--[if gte mso 9]><xml>
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<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">For a sentence containing only ten words, the
first verse of the Bible contains possibly the deepest and richest meaning of
any statement in human language. There is simply no more profound a way of
beginning the written Word of God. It is my aim that as we analyze the
ramifications and implications of this verse we will be swept away by the enormity
of God’s wonder and glory. The cavern of this verse is deep and mysterious, but
ultimately it is breath-taking and worth the plunge into its depths. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Verse 1</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">: “In the beginning” The opening clause of this
verse is from whence Genesis receives its title, since genesis means
beginnings. Thus, the narrative of the Bible opens at the very beginning of
creation. This means that the scope of the Bible is unbelievably epic. We learn
in composition class that every good story or paper must have a beginning,
middle, and end; however, very few stories ever start at the very beginning of
the universe and everything in it. What exactly does this mean for the Bible?
It means that Scripture is intricately intertwined with existence itself. The
Bible is not simply sixty-six books of moral guidelines or fanciful stories; it
is the very word of the eternal God, who transcends all of existence. This
seemingly simple phrase ought to completely shape the magnitude of wonder from
which we read Scripture. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>“God
created” Within the heart of this verse, God is firmly established as <span style="mso-spacerun: yes;"> </span>the sole subject and, therefore, the verse’s
sole focus. God’s primacy in being mentioned serves to establish His
superiority over every other subject that will be mentioned henceforth. This
verse must serve as a reminder that God is the protagonist of the Bible and of
everything else. Everything begins with God because God is the beginner,
shaper, and goal of all things. It is interesting to note here that Moses does
not open with a philosophical or scientific argument for the existence of God.
He does not introduce God with a high work of apologetics. Instead, God is
simply declared as fact; take it or leave it. The only concern of this verse
and Genesis as a whole is who God is and what He has done. Obviously, our
ability to discern the nature of God fairly limited within the context of this
individual verse; however, I believe that much more can be learned than most
people realize from these ten words. First, we are told that the first act
which began existence was God’s creating. In order for God to initiate creation
in the beginning, God must have been present before the beginning. This means
that God stands outside of all existence; He is eternally separate and unique
from everything else that has existed, does exist, or will ever exist. God is
unique. Simply put, all things in existence can be divided into two categories:
created and not created. God is the only one in the not created category. This
means that God is entirely unfamiliar to us; His nature is incomprehensible. There
is nothing to which we can compare God for reference that would remotely do Him
justice. If this thought is beginning to sound quite hopeless, then we are on
the right track. The transcendence and incomprehensibility of God ought to make
our quest to know God feel hopeless because it is only through that lens of
hopelessness that we see the beauty of Scripture. How glorious that God would
give us a written account of who He is so that we might be able to at least
begin our understanding of Him! Yet the good news does not stop with the
Scriptures either. Not only did God provide us with His written Word; He also
sent us His embodied Word. Because of the miracle of the incarnation, God
became a man and dwelt among us. Jesus Christ is only one of Whom the Father is
able to say, “I am like Him.” Christ is the “exact imprint” of God’s nature and
“the image of the invisible.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a> In
the bleak chasm of God’s incomprehensibility, Jesus Christ shines forth in the
radiance of the Father, so that we might better know God through the mediation
and display of His glory in Christ.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>We
must also note the word for God used in this verse: Elohim. This is one of the
two primary names of God used in the Scripture; thus, it is important that we
understand what is meant by it. Interestingly enough, Elohim is actually the
plural form of the word El, which appears to be in direct contradiction of
Christianity’s monotheism. However, Hebrew is one of the few languages that
sometimes uses plural as a means of amplification. Therefore, Elohim, when used
of God, emphasizes the complete, totality of God’s supremacy. Elohim declares
that the one true God is far greater than all other false gods together. This
name is meant to display the transcendence and majesty of God over all His
creation. Elohim is beyond comprehension. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>“The heavens and the earth” This phrase is a
merism, a figure of speech which means much more than is explicitly stated.
Ancient Hebrew had no designated word for universe, so they would simply refer
to everything that existed as all that they knew to exist, which was the earth
and the heavens. While the immediate meaning of heavens was most likely closer
to our word “sky”, the phrase encompasses all of the creation. To be fair,
English also has merisms. When we have thoroughly searched for something, we
might say that we searched “high and low”. Of course, we don’t explicitly mean
that we only searched in high and low places, but rather we search high, low,
and everywhere in between. Similarly, God created the earth, heavens, and
everything else that might exist. God created everything.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Doctrines in View</span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Creation: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Though we will explore this doctrine in greater
detail in the next sections of Scripture, the creation of the world by God is
labeled as absolute fact. Though I will give no great detail or concern to the
creation/evolution debate throughout this study, it is important to note that
God-performed creation is not only implied by Scripture; it is explicitly
stated as fact. Thus, if we believe Scripture to be God-breathed, we must
conform ourselves to this truth. Creation is an important doctrine for the
Christian faith because if God was powerful enough to form the universe, He is
also able to recreate us through the work of Jesus Christ.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Ex nihilo:</span></i></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"> The doctrine of creation out of nothing has
long been professed throughout historical Christianity. To be honest, this
verse does not explicitly claim that God created out of nothing, as some
declare. However, this does not compromise the belief for numerous reasons.
First, the phrase “in the beginning” strongly implies creation out of nothing.
Second, the Hebrew word for “created” also implies creation <i style="mso-bidi-font-style: normal;">ex nihilo</i>. Third, key passages in the
New Testament clearly support this form of creation.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a> </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Monotheism:
</span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">If there is one message from
this verse, it is that God exists. This first verse of the Bible completely
ignores any possibility of atheism by blatantly expressing that God exists.
Since nearly everyone in the ancient world believed in deities, the declaration
of monotheism here is profound. The Bible clearly teaches that there is only
one true God.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Transcendence
of God: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">If God is creator
and everything else is creation, then God transcends everything in existence.
He stands apart, above, and outside of all others things.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a> Thus,
the humility of God is more clearly seen in the coming of Christ, who took on
the form of man. We serve a God who is complete separate from His creation and
yet for our sake became one of us.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a></span><u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"></span></u></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Incomprehensibility
of God: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">The transcendence
of God naturally leads to the incomprehensibility of God. Because God is unique
and separate from all creation, it is impossible for us, as creatures, to know
God. He cannot be understood because He is entirely distinct from everything
else.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a>
This attribute makes the incarnation of Christ all the more gracious and
miraculous. </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Eternality
of God: </span></b><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Since God’s act of
creating initiated the beginning, we can understand that God exists apart from
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important that we recognize God’s eternality because if He was not truly
eternal Himself, then He could not offer to us eternal life. </span></div>
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<div id="ftn1" style="mso-element: footnote;">
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a>
Hebrews 1:3; Colossians 1:15</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a>
John 1:3; Romans 4:17; Hebrews 11:3</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a>
Deuteronomy 6:4</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span></span></span></a>
Ephesians 4:6</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span></span></span></a>
Philippians 2:5-8</div>
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<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span></span></span></a>
Isaiah 55:8-9</div>
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</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-15108265622636970802014-04-21T18:36:00.001-05:002014-04-21T18:37:08.043-05:00Background on Genesis 1-11<!--[if gte mso 9]><xml>
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<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Author</span></u></div>
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<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Since Genesis is the first book of the
Pentateuch, or Torah, Jews and Christians throughout history have upheld Moses
as the author. In recent years, many scholars have questioned the idea of one
single author composing all of the first five books of the Bible; thus, the
documentary hypothesis was born. Documentary hypothesists believe that the
writings of the Pentateuch actually come from a variety of different authors that
were compiled together around the time of the Exile. However, this view is
exactly what its title says, a hypothesis. There is little proof to support
this sort of thought. Yet in regards to Moses being the author, both the Old
and New Testament give clear support to his authorship, including Jesus
Himself.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a> </span></div>
<div class="MsoNormal" style="line-height: 150%; tab-stops: 286.5pt; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Theme</span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>The
overarching theme of Genesis is to introduce humanity to the one true God
through the lens of four events that shaped all of human existence: the
creation of the world, the fall of humanity, the great flood, and the
scattering at Babel. In addition to this primary theme of revealing the Most
High, Genesis gives beginning to almost all major doctrines found throughout
the Bible. It is here that the theme of redemption is first seen as God gives
grace to the Adam and Eve after their blatant rebellion against Him. Also, the
first explicit promise of Jesus is made in chapter three, promising salvation
and a renewal of creation. Genesis is the beginning of all biblical themes.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Background</span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Moses likely wrote Genesis and the rest of the
Pentateuch during the Israelites forty years of wandering in the wilderness. It
is not clear how exactly Moses received the information found within Genesis,
especially since the final events regarding Joseph occurred around four hundred
years before Moses was born. One possibility is that the accounts were passed
down from generation to generation beginning with Adam telling Seth until Moses
received them from his mother. Many scoff at such a thought, citing that even
the passing of a simple message today can result in a completely different
message by the time it reaches its source, and since there are many varying
cultural traditions of creation and the great flood, we know that this must
have happened in those instances. Another thought is that God directly revealed
to Moses the truth of these events. Though I lean toward the second one, either
demands the work of God in the preservation of truth. However, regardless of
the method, recognizing that Moses wrote Genesis to the Israelites in the
wilderness is crucial for interpreting this text correctly. We must understand
that Moses is writing to a group of people who have been slaves in another land
for four hundred years. The Israelites were all but completely removed from
their own culture. Since Egypt was the cultural epicenter of the ancient world,
the people of God saw a plethora of gods being worshipped and also heard
various accounts of creation and the great flood from other people groups.
Thus, the writing of Genesis served as a permit reminder that there is only one
true creation story, only one true account of the great flood, and, most
importantly, only one true God who is deserving of all worship and glory.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<u><span style="font-family: "Baskerville Old Face","serif"; font-size: 14.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Purpose</span></u></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: .5in;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">In the words of Dr. Constable, Genesis 1-11 is
essentially “a prologue to the prologue.”<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a>
While chapters twelve through fifty give account of the lives of the patriarchs
and remind the Israelites under Moses of God’s promises to Abraham, Isaac, and
Jacob, the first eleven chapters provide preface to the patriarchal narratives.
One of the largest differences between the two halves of Genesis is scope. The
section being covered in this study paints in large, broad strokes the
interaction between God and humanity. The latter portion, however, narrows its
focus tremendously by focusing upon one family, beginning with Abraham. Like
any proper introduction, Genesis sets the ground for the remainder of the
Bible. The events and thematic devices presented in Genesis are seen throughout
the rest of Scripture. Crucial doctrine begin in this text, from attributes of
God to the depravity of man. This is the primary goal of Genesis: to set up
themes in the Bible, which will ultimately culminate with Jesus Christ. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>Since
the overall purpose of Genesis is to provide a theological introduction to the
Bible, we can also conclude that Genesis is not primarily historical or
scientific in nature. Though creation versus evolution debates are all the rage
these days and some in the science community seem bent on disproving the Bible,
Genesis was never intended to be used mainly for science or even history.
Moses, in his Spirit-inspired writing, was not concerned with the details of
creation, but rather he seeks to make it abundantly clear that God created
everything. The poetic nature of Genesis 1 leaves plenty of room for Old Earth
believers and Young Earth subscribers to still be friends and worship Jesus
together even though they disagree on some aspects of the text. Moreover, even
though Genesis 1-11 does provide us with our only God-breathed history of the
pre-Abraham world, it is clearly a theologically focused history as it
completely ignores many questions that we might love to have had answered. For
instance, the Bible gives no statement on the existence of dinosaurs, and
though we might wonder how they fit into history, we simply cannot expect such
an answer from the theological focus of the text. </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;"><span style="mso-tab-count: 1;"> </span>That
being said, we must make every effort not to read ourselves and our thoughts
into the Scripture. Though practicing exegesis instead of eisegesis is always a
must in terms of biblical interpretation, the vast nature of Genesis provides
an unusually fertile ground for idle speculations and unnecessary division over
secondary matters. Though it may be interesting to discuss the possibilities
found between the text, we must be especially vigilant in Genesis to avoid
doing the very thing that Paul forbids in First Timothy chapter one.<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Baskerville Old Face","serif"; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> To
avoid such vain talk, we must always remind ourselves to focus upon God
throughout our exploration of Genesis.</span></div>
<span style="font-family: "Baskerville Old Face","serif"; font-size: 11.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span></span></span></a>
Mark 10:5; Luke 16:29, 24:27; John 5:46</div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></span></a>
Thomas Constable, <i style="mso-bidi-font-style: normal;">Dr. Constable’s Notes
on Genesis,</i> p. 4 </div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=1076755261316552343#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span></span></span></a> 1
Timothy 1:4</div>
</div>
</div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0tag:blogger.com,1999:blog-1076755261316552343.post-6913335435647272252014-04-21T18:27:00.002-05:002014-09-01T22:14:44.471-05:00A Brief Case for Theology (Genesis 1-11: introduction/preface)<!--[if gte mso 9]><xml>
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<span style="font-size: large;"><span style="font-family: "Baskerville Old Face","serif"; line-height: 150%;">Over the next couple of months, I will be
leading the college LifeGroup at my church through a study of Genesis 1-11,
subtitled <i>An Introduction to the Bible
and </i>Theology. Though in the past I have created handouts each week for the
text being studied, I will not be doing so for this study. I will, however,
still be composing my study notes on the verses designated; the difference
being that I will now only be posting them to this blog as a further resource to
anyone who might want to follow along. </span></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 0.5in;">
<span style="font-size: large;"><span style="font-family: "Baskerville Old Face","serif"; line-height: 150%;">However, before beginning our study through the
first part of Genesis, I will give reason and explanation for the subtitle.
Hopefully, seeing the first book of the Bible as an introduction to the Bible
should not require much clarification; however, viewing it as an introduction
to theology might be another story. The first eleven chapters, often called
“primeval history”, serve easily as a biblical introduction because nearly
every major theme is first presented in them. Likewise, almost all primary
doctrines of the Christian faith find their beginning in part one of Genesis. The
scale and time covered by these brief chapters is so massive and so epic that
there is clearly no individual human to serve as the primary protagonist. In
fact, the estimated time covered in these chapters is much greater than the
time covered throughout the remainder of the Bible (from Genesis 12 to the
writing of Revelation). Because of this, we are forced to focus upon the
ultimate protagonist of the entire Bible: God. After all, since God stood
preeminent and eternally existent before anything was created, it is right that
our study, and our very lives, would revolve entirely around Him.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "Baskerville Old Face","serif"; line-height: 150%;">This is why we must study theology. We do not
study it for the sake of earning a degree in higher education. We do not even
need to be concerned about being formally educated in theology at all. Our only
concern should be that we accurately and biblically study theology to the best
of our ability because theology is the study of God. The persistent lifelong,
generation-spanning quest to know more of God is the heart of theology. It is a
contradiction for a Christian to hate theology since that would mean the hatred
of learning more of God. Likewise, it is impossible to a true Christian to
never be theological as every topic concerning God falls under theology. If I
speak of obsessive-compulsive disorder, I am talking about an aspect of
psychology. Moreover, since I am speaking about psychology, the only question
to ask is whether I know anything about psychology or not. The same is true
with theology. Any conversation about God is theological by nature. The only
question left to be asked is whether we are being orthodox or heretical. </span></span></div>
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<span style="font-size: large;"><span style="font-family: "Baskerville Old Face","serif"; line-height: 150%;">Therefore, in order to conclusively define
orthodox theology, we turn to the Bible, the revealed Word of God to humanity.
The Bible is primarily theological in nature because, at its core, God is the
hero, thesis, and goal of all Scripture. It is true that the Bible contains
many differing styles of literature that can serve a variety of purposes.
Wisdom literature like Proverbs can practically guide one to living a much more
satisfying life. The poetry of the Psalms and the prose of Jonah and Esther can
be endlessly studied by students of literature. Books like Joshua and Samuel
give robust history of the nation of Israel. Even deep philosophy is
present in books like Job and Ecclesiastes! However, though the Bible covers a
myriad of topics and subjects, God eclipses them all. Though containing history
and literature, it is not primarily a book of history or literature, but rather
it is the book of God. And since the Bible is the inspired Word of God, it is
the only definitive means by which we can come to know God more. Thus, we can
go nowhere else to properly get to know God. </span></span></div>
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<span style="font-size: large;"><span style="font-family: "Baskerville Old Face","serif"; line-height: 150%;"><span> </span>These
first eleven chapters of Genesis, therefore, serve as the perfect introduction
to both the Bible and to theology. As such, the central aim of this study will
be to know more of God through the studying of Scripture. We will see how many
of God’s attributes are first introduced to humanity, and how God intended
humans to behave and relate to Himself, each other, and the world around us.
Four monumental events that shaped all of human existence (Creation, Fall,
Flood, and Babel) will be the primary focus, as God’s power, justice, love,
wrath, and grace are displayed. My prayer, however, is that none of this will
become mere knowledge for the sake of knowing, but rather that in knowing more
of the character and attributes of God, we will be led to a deeper and more
intimate love for Him. After all, this must always be our goal in studying
Scripture: to know God more so that we may love Him all the more. </span></span></div>
Cole Newtonhttp://www.blogger.com/profile/00645504986368084982noreply@blogger.com0