White Rose Review: Genesis

c. “In chapter 9 Noah becomes a kind of second Adam, and he receives the same command as was given in Genesis 1:28, ‘Be fruitful and multiply and fill the earth,’ with the creatures of the air, earth and water once again mentioned. But there is something different. Noah is not told to subdue the earth and have dominion over all those creatures. He is told that they will fear him and that they are now given to him for food. There is a new start, but we have not been brought all the way back to the clean slate of Genesis 1.”[1]

5. Genesis 9.8-17

a. Language of “covenant” is used 7xs in nine verse (vv 9-17)

b. Covenant—“A bond in blood sovereignly administered.”[2] O. Palmer Robertson

i. “Bond”—God binds himself (ties himself) to his people

ii. “In blood”—“The serious, public nature of a covenant is symbolized in rituals involving sacrifice and the shedding of blood (as in Genesis 8:20-22).”[3]

iii. “Sovereignly administered”—Not between two equals; the Lord is the sovereign one who sets the terms of the covenant.

c. Every time covenant is mentioned here it is in reference to all of creation

d. Shows God’s commitment to all life on earth!

i. “In the context of God’s radical judgment on the comprehensive nature of human sin (repeatedly portrayed as ‘violence and corruption’), God still commits himself to the created order itself and to the preservation of life on the planet. Although we live on a cursed earth, we also live on a covenanted earth.”[4]

ii. “This Noachic covenant provides the platform for the ongoing mission of God throughout the rest of human and natural history, and thereby also, of course, the platform for our own mission in participation with his. Whatever God does, or whatever God calls us to do, there is a basic stability to the context of human history.”[5]

iii. This is a framework that gives security and scope to all our mission: security because we operate within the parameters of God’s commitment to our planet, and scope because there is nothing and no place on earth that lies outside the writ of God’s covenant with Noah. The rainbow promise spans whatever horizon we can ever see.”[6]

e. Christopher Wright speaks of an “ecological dimension to mission”[7]

i. See my blog post “Habakkuk and God’s Concern for the Environment”[8]

6. New Testament

a. Romans 8.19-22

i. Creation “groans and suffers the pains of childbirth”

· “If you are in a hospital, and you hear groaning, it makes a big difference whether you are in the burn unit or in the labor and delivery unit. The groaning in the labor and delivery room signals a good outcome. There will be a birth. It will happen, one way or another. So it is with God's creation. It groans now--in labor, but because of the power unleashed by the death and resurrection of Jesus, the creation that is now groaning (all of it) will be liberated and brought into glory.”[9]

ii. Creation will be “set free”

b. Creational goodness to all people: common grace

i. Matthew 5.45—sunshine and rain to all peoples

ii. Acts 14.17—“… and yet he did not leave himself without witness, in that he did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” (cf. Psalm 104.15)

[1]Roy Ciampa as quoted in Keith A. Matthison, From Age to Age: The Unfolding of Biblical Eschatology(Phillipsburg, New Jersey: Presbyterian and Reformed, 2009), 31.

[2]O. Palmer Robertson, The Christ of the Covenants(Phillipsburg, New Jersey: Presbyterian and Reformed, 1980), 4.

[3]Craig G. Bartholomew and Michael W. Goheen, The Drama of Scripture: Finding Our Place in the Biblical Story(Grand Rapids, Mich.: Baker, 2004), 51.

[4]Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative(Downers Grove, Ill.: Intervarsity Press, 2006), 326—bold-face added.

[5]Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative(Downers Grove, Ill.: Intervarsity Press, 2006), 326.

[6]Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative(Downers Grove, Ill.: Intervarsity Press, 2006), 327—bold-face added.

[7]Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative(Downers Grove, Ill.: Intervarsity Press, 2006), 327.

[8]“Habakkuk and God’s Concern for the Environment” White Rose Review(November 28, 2011)—online: https://whiterosereview.blogspot.com/2011/11/habakkuk-and-gods-concern-for.html.

[9]Ted Hamilton, “The Prototokos Paradigm,” in On Global Wizardry edited by Peter Jones (Main Entry Editions, 2010), pp. 256-257.

Highpoint's of the Bible: Fall into sin and its effects

* Part of a series of Bible studies on the significant pieces of the biblical storyline.

Part One: Creation

Highpoints of the Bible: Fall into sin and its effects

Introduction

1. Understanding the Big Story of the Bible: Metanarrative

a. Creation, Fall, Redemption, Restoration—CFRR

b. Creation, Fall, Israel, Jesus, Church, Restoration

2. The Bible teaches us how to read the Bible. One of the ways it does this is by continually rehearsing the key elements of the storyline as the narrative time line develops.

a. Deuteronomy 32

b. Joshua 24.1-13

c. Psalms 104-106

d. Nehemiah 9

e. Acts 7.2-53

f. Acts 13.16-41

The Fall and its Effects

1. Genesis 3-11

a. Chapter 3: Initial act of rebellion

b. Chapters 4-11: Ever increasing sin and its destructive effects

2. Genesis 3

a. Sin brings separation from…

i. God

ii. Each other

iii. Creation

iv. Ourselves

b. Graphic representations

c. Genesis 3.15: vague message of hope (“Protoevangelium”)

3. Genesis 4: The intensification of sin with Cain and Lamech

a. Cain murders brother Abel

i. First murder: blood cries from the ground (4.10)

ii. “You are cursed from the ground” (4.11-15)

iii. Driven from the ground and “from your (God’s) face” (4.14)

b. Lamech intensifies sin

i. Takes two wives and breaks creational norm of monogamy

ii. Engages in murder and boasts about it!

1. Verses 24-25: poetry

2. Only second time poetry introduced: first time was Adam in seeing Eve (2.23)

4. Genesis 5: Genealogy of death—“…and he died.”

5. Genesis 6: Corruption of humanity

a. v. 5: “wickedness of man was great on the earth”; “every intent of the thoughts of his heart was only evil continually”

b. v. 11: “corrupt in the sight of God”; “the earth was filled with violence

c. v. 12: “corrupt; for all flesh had corrupted their way upon the earth”

d. v. 13: “the earth is filled with violence”

6. Genesis 6-8: The Flood and God’s destructive judgment upon a corrupt and violent people

7. Genesis 9: Sin after the Flood

a. Noah: drunkenness (9.20-21)

b. Noah’s son, Ham: despising and rejecting his father (9.22-27)

8. Genesis 11.1-9: Tower of Babel

a. Refusal to move into earth but rather “settle” (v. 2)

b. Sinful humanity united—not for God’s name but for its own name (v. 4)

Culturally collective sin; the energy of the masses in pursuit of autonomous living

Tuesday, July 20, 2021

Highpoints of the Bible: Introduction and Creation

* Part of a series of Bible studies on the significant pieces of the biblical storyline.

Highpoints of the Bible: Introduction and Creation

Introduction

1. Understanding the Big Story of the Bible: Metanarrative

a. Creation, Fall, Redemption, Restoration—CFRR

b. Creation, Fall, Israel, Jesus, Church, Restoration

2. The CFRR lens can be used to analyze other worldviews—example: Marxism.[1]

3. The true story of the world in comparison and contrast to other false narratives

Creation

1. Three issues

a. What it tells us about God

b. What it tells us about humanity

c. How this theme is picked up in the New Testament

2. What it tells us about God

a. God is the Creator of all things—Genesis 1-2

· Note: There are lots of detailed debates about how to interpret the timing of the “days” of Genesis one and how to understand how modern scientific understandings integrate with the portrait in Genesis 1-2. For some resources on this see Vern Poythress’ article: “Evangelical Interpretations of Genesis 1-2.”[2]

b. Some key ideas

· Creator/creature distinction

· Creation is not God (pantheism) or co-equal with God (Panentheism)

· Solitary Creator (monotheism)

· Transcendent and immanent (not Deism)

· Material world is “good”

· God creates an environment and setting of shalom

“Shalom means universal flourishing, wholeness, and delight—a rich state of affairs in which natural needs are satisfied and natural gifts fruitfully employed, a state of affairs that inspires joyful wonder as its Creator and Savior opens doors and welcomes the creatures in whom he delights. Shalom, in other words, is the ways things ought to be.”[3]

c. Displays God’s wisdom and power: Psalms 33; 104 (see esp. v. 24); 2 Kings 19.15-19; Jeremiah 10.10-12; 32.17; Romans 1.20

d. Displays God’s “God-ness”—only he is the Creator: Isaiah 44.24

3. What it tells us about humanity [4]: Genesis 1-2; Psalm 8

a. “Image of God”: Genesis 1.26-28

· “It will probably amaze us to realize that when the Creator of the universe wanted to create something “in his image,” something more like himself than all the rest of creation, he made us…We are the culmination of God’s infinitely wise and skillful work of creation.”[5]

b. Image of God àcrucial concept!

i. Actual phrase “image of God” used infrequently: Genesis 1.26-27; 9.6; 1 Corinthians 11.7; James 3.9 (see Genesis 5.1 for “likeness” language)

ii. What is the “image of God?” Was it lost in the Fall? Do all people share in the “image of God” now—believers and unbelievers?

iii. Some have denied that post-Fall people are in the image of God àthe image has been lost and is only renewed in coming to Christ Jesus

· But see: Genesis 9.6 and James 3.9 àpost-Fall situations that do not restrict image to believers

iv. Structural and Functional (or, broader and narrower) aspects of image

1. Structural: “In sum, then, we may say that by the image of God in the broader or structural sense we mean the entire endowment of gifts and capacities that enable man to function as he should in his various relationships and callings.”[6]

a. Intellectual powers

b. Moral sensitivity

c. Capacity for religious worship

d. Responsibility

e. Volitional power

f. Aesthetic sense

g. Gifts of speech and song

h. Ability to feel; have emotions

2. Functional: “Thus the image of God in the narrower sense means man’s proper functioning in harmony with God’s will for him.”[7]

v. Consider two sets of passages

1. Genesis 9.6; James 3.9

2. Colossians 3.10; Ephesians 4.24

If we put these two types of passages together, we conclude that there must be a sense in which fallen man still bears the image of God, but that there must also be a sense in which he no longer bears that image. Hence the distinction between the broader and narrower aspects of the image is necessary.[8]

vi. C. John Collins outlines views on the image of God

1. Resemblance: human beings like God in some aspect(s) such as intellect, moral sense, will, rationality, etc.

2. Representative: humans commanded by God to rule creation on God’s behalf

3. Relational: humans as male/female and in community as they manifest the “image of God”

· Scholars commonly speak as if these categories are mutually exclusive. My view is that the linguistic and exegetical details favor the idea that “in our image, after our likeness” implies that humans were made with some kind of resemblance to God, which was to enable them to represent God as benevolent rulers, and to find their fulfillment in their relationships with each other and with God. That is, I have combined all three views,…[9]

c. Relational aspect: Marriage

· God creates marriage: Genesis 2.21-25

1. Elements of marriage: monogamy, exclusivity, permanence

2. Attack on all aspects of God’s creative design for marriage

a. Male and female union: Homosexuality

b. Maleness and femaleness: Transgenderism

c. “Joined” (cleaving): Divorce

d. “One flesh”: Adultery; Spousal abuse

e. Fruit of marriage (children): Abortion

d. Relational aspect: Four-fold relationships

e. Representative aspect: We represent God as vice-regents to steward God’s creation

· “In the ancient East the setting up of the king’s statue was the equivalent to the proclamation of his dominion over the sphere in which the statue was erected (cf. Dan. 3.1, 5f.). When in the thirteenth century BC the Pharaoh Ramesses II had his image hewn out of rock at the mouth of the nahr el-kelb, on the Mediterranean north of Beirut, the image meant that he was the ruler of this area. Accordingly, man is set in the midst of creation as God’s statue. He is evidence that God is Lord of creation; but as God’s steward he also exerts his rule, fulfilling his task not in arbitrary despotism but as a responsible agent. His rule and his duty to rule are not autonomous; they are copies.”[10]

· Cultural Mandate (or Dominion Mandate)

1. “Man is called to “work” the earth in order to uncover the rich potentialities “hidden,” as it were, beneath the earth’s surface. On the most basic, agriculturallevel, man cuts into the earth and sows seed, which grows up into plants, which when carefully tended yield fruit in their appointed seasons. Dig deeper and the earth will yield still more riches: precious stones and gold (Gen. 2:11-12; Job 28); ore which can be smelted to make metals; and basic chemical raw materials which can be synthesized into pigments and dyes for art works, fertilizers to increase crop yields, or rocket fuel to explore God’s vast universe. Other parts of the creation can be transformed as well: wood can be fashioned into flutes for the praise of God or timbers for building; stones can be dressed and fitted into walls, etc.”[11]

· Environmental stewardship

1. Stewards of creation; not destroyers

2. See my short article: “Habakkuk and God’s Concern for the Environment”[12]

4. How is this theme of creation picked up in the New Testament?

a. Jesus Christ is acknowledged as Creator: John 1.1-3; Colossians 1.15-17; 1 Corinthians 8.6

b. Jesus Christ is the full image of God: Colossians 1.15; 2 Corinthians 4.4

c. Image of God restored in Christ Jesus: Ephesians 4.24; Colossians 3.10

d. Marriage: Matthew 19.3-9; Ephesians 5.22-33

[1]See my blog post “Karl Marx and Marxism—Some Notes” White Rose Review(April 7, 2020). Online: https://whiterosereview.blogspot.com/2020/04/karl-marx-and-marxism-some-notes.html.

[2]https://frame-poythress.org/evangelical-interpretations-of-genesis-1-2/.

[3]Cornelius Plantinga Jr., Not the Way It’s Supposed to Be: A Breviary of Sin (Grand Rapids, Mich.: Eerdmans, 1995), 10.

[4]For another study on the doctrine of humanity see my blog post “Doctrine of Humanity” White Rose Review (January 10, 2016). Online: https://whiterosereview.blogspot.com/2016/01/doctrine-of-humanity.html.

[5]Wayne Grudem, Sytematic Theology (Grand Rapids: Zondervan, 1994), 449.

[6]Anthony Hoekema, Created in God’s Image (Grand Rapids, Mich.: Eerdmans, 1986), 70-71.

[7]Hoekema, Created in God’s Image, 72.

[8]Hoekema, Created in God’s Image, 64.

[9]C. John Collins. Did Adam and Eve Really Exist? Who They Were and Why You Should Care (Crossway, 2011), p. 94. See also Herman Hoekema’s discussion of “structural” and “functional” aspects of the image of God in Created in God’s Image (Eerdmans/Paternoster, 1986), pp. 68-73.

[10]Hans Walter Wolff as quoted in Peter J. Gentry and Stephen Wellum, Kingdom Through Covenant: A Biblical-Theological Understanding of the Covenants (Wheaton, Ill.: Crossway, 2012), 200.

[11]David Bruce Hegeman, Plowing in Hope: Toward a Biblical Theology of Culture (Moscow: Canon Press, 1999), 45.

[12]Online: http://whiterosereview.blogspot.com/2011/11/habakkuk-and-gods-concern-for.html.