The Bible: From Creation to New Creation

Though the Bible is filled with many different books and authors, it tells a cohesive story about the history of the world, functioning within God’s holistic and redemptive purpose – from creation, to new creation. God’s creative activity unfolds throughout scripture, providing a meta narrative that reveals our God and his plan for the entire created order.

The Bible begins and ends with creation, and ultimately uses creation as a way of reflecting on the nature of God, of humanity and of His plan for the cosmos. Scripture affirms that God has been intimately bonded to creation from before the creation of the world, in the now, and through to the ‘not yet’.

Original Creation

One of the most well-known stories in the Bible is the seven day creation of the world seen in Genesis 1. This chapter reveals the creative process and creative nature of God, and sets the foundation for creation as a theme throughout the Old and New Testaments.

Through God’s creative activity, we learn that our God is a God who is actively present within his creation, and who continues to care for and sustain this creation throughout history.

Genesis 2 outlines the creation of the first man and woman, and once again reveals a God who is deeply connected to the earth, so much so that he breathes his own breath into Adam as part of his creative process.

When we come to Genesis 3 we see that all is not well within creation. Though God is seen to be walking with Adam and Eve in the garden, they have forgotten God’s creative generosity and have taken it for granted. In eating from the tree, Adam and Eve set off a chain of events which not only affects their own existence, but unravels the very fabric of the created order. This unravelling will continue to deteriorate until God takes action in Genesis 6.

The Flood

By Genesis 6, the created order has declined into a state of irreparable disrepair, and God feels compelled to take matters into his own hands. Scripture describes God’s grief and regret at having created, and his plans to flood all of creation and remake it through Noah.

In carrying out His plans, God is returning the earth to its pre-creation state of watery chaos that preceded his six day creation process – he is carrying out a systematic reversal of his own creation. This ‘de-creation’ is done by destroying everything in the order that it was created;

The windows of heaven are opened, and the fountains of the deep are released. This parallels Genesis 1 where God separated the water from the land
Noah’s ark is seen as floating on the face of the waters, an echo to God’s spirit which hovers over the face of the waters
Land animals, birds and sea creatures are destroyed
Humans are destroyed
God manifests a wind to blow over the waters, alluding to the breath of life God gives in Genesis 2

Finally, the flood episode ends with a reinstatement of the original creation – God gives Noah and his family directions akin to what he gave Adam in the garden, and even instructs him to “be fruitful and multiply”, an exact replica of the command given to Adam and Eve.

After establishing a convenant with Noah, God offers him a sign in the form of a piece of creation – a rainbow.

The Torah and Deuteronomistic History

God’s desire to renew his created order is bound up with the renewal and recreation of Israel as a nation. The writer of the Torah describes this and acknowledges God as the creator of the earth;

^“Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it.”

These first books of the Bible also point to the responsibility that we have as humans to become diligent stewards of creation. Leviticus states that creation is the property of God, and is not to be defiled. Moses, the likely author of Leviticus, even commands that creation itself, including the land, will observe the Sabbath.

In Numbers, the Israelites are told;

“You shall not pollute the land in which you live…. You shall not defile the land in which you live, in which I also dwell; for I the LORD dwell among the Israelites.”

…and this mandate is repeated in Deuteronomy.

The Old Testament closes with the Prophets, who urge Israel to come back to their creator and their God. The Prophets also urged God’s people to care for creation, and respect the earth in a way that adequately pays homage to the creator of all things (Jeremiah, Ezekiel, Joel, Hosea).

The Gospels

John opens with a retelling of Genesis 1.

“In the beginning was the Word, and the Word was with God, and the Word was God.

He was in the beginning with God.

All things came into being through him, and without him not one thing came into being.”

This mirrors the words of Genesis, and gives us insight into Jesus’ role in the cosmic order – he himself was a fundamental part of the original creation from the beginning.

Later in John, Jesus is described as having breathed on the disciples, in order for them to receive the Holy Spirit. This has echoes to Genesis 2 where God breathes into Adam.

The Gospels portray Jesus as asserting authority over all of creation – defying natural laws by walking on water, stilling a chaotic storm, multiplying a small amount of fish in order to feed a multitude, raising the dead and defying death himself.

Jesus

John’s passage reflects on Jesus as being integral to the creation of the world. As the New Testament goes on, it become more and more clear that Jesus was not only involved in creation, but is central to it. In this way, we must regard all of creation as thoroughly Christocentric in nature. Paul tells us in Colossians that “He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created…”

In 2 Corinthians, Paul writes that:

“…if anyone is in Christ, he is a new creation…”

The same God who created all things in six days has now established a new creation through Christ. All those who embrace Jesus are now living out of this new creation.

Through Jesus, God reconciles himself to his created order once more, bridging the gaps that were made broken through sin. Christ’s life, death and resurrection do not only affect the human condition, but affect the fundamental order of the entire cosmos.

Groaning Creation

We know from Romans 8 that the entire created order longs for redemption – and that the brokenness established at Eden reverberates throughout the entire natural world.

“For the creation waits with eager longing for the revealing of the sons of God… in hopethat the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now.”

We can see this groaning as early as Genesis 4 when Abel is slain and God tells Cain that:

“The voice of your brother’s blood is crying to me from the ground.”

The entire created order all looks forward to the restoration of the world through God’s redemptive plan. This includes the stars, the spiders and everything in between!

New Creation

As early as Isaiah, we are told that God will

“…create new heavens and a new earth, and the former things shall not be remembered or come into mind.”

Revelations confirms this, when John has a vision;

“Then I saw a new heaven and a new earth, for the former heaven and the former earth had passed away, and the sea was no more.”

Paul also validates this when he writes in Peter that:

“…according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.”

The promise of a new creation is a promise which will be fulfilled throughout the entire cosmos.

Tracing the history of the world from creation to new creation helps us to see that creation was never merely a background theme in scriptures – creation is in itself the story of salvation. The entire created order was made, fell from glory, groans in anticipation, became a new creation in Christ and looks forward to the complete and final restoration of the entire cosmos. There is no biblical narrative without creation, and without an understanding of this fundamental theme, we cannot fully grasp the biblical story.

To honor the redemptive purposes of God from creation to new creation, please sign our petition, to establish Creation Day as an officially recognised holiday!

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In the Beginning…Dinosaurs?

Dinosaurs

People have long been fascinated with these almost mythical-like creatures that we know about, only through fossil evidence.

Shows like Walking With Dinosaurs have further driven our engrossing awe of these creatures and generations of children all over the world continue to be captivated by the mere sight of them in books, T.V. shows and museums. The 2015 movie release of Jurassic World is already set to be a box office monster, predicted to rake in over $100 million at its opening.

But how do we reconcile these enormous creatures with the biblical account of creation?

Are Dinosaurs in the Bible?

The word dinosaur wasn’t coined until the late 1840s, so it is not surprising that when we look to the bible for the word ‘dinosaur’, we will find only silence. However, we know that “In the beginning….” God created everything – including the beasts of the earth, so dinosaurs were there.

Though we cannot hit our concordance and find pages that feature ‘dinosaurs’, what we do have is references to creatures that look an awful lot like dinosaurs.

Job 40: 15-18 reads;

“Look at Behemoth, which I made just as I made you; it eats grass like an ox. Its strength is in its loins, and its power in the muscles of its belly. It makes its tail stiff like a cedar; the sinews of its thighs are knit together. Its bones are tubes of bronze, its limbs like bars of iron.”

The passage describes the behemoth as an herbivore with a tail like a tree and limbs like bars of iron. This is a very graphic description of an animal that sounds convincingly dinosaur-like. In Hebrew, ‘Behemoth’ translates to ‘gigantic beast’. Some argue that this passage is referring to a large land animal that we are already familiar with, such as an Elephant or Hippopotamus but neither of these animals, nor any others have a tail like a cedar. At the very least, we can conclude that the ‘behemoth’ is not a normal animal, and certainly does not describe a house cat.

As Job goes on, we are introduced to another creature that is difficult to reconcile with our modern experience: the Leviathan.

”Any hope of capturing it will be disappointed; were not even the gods overwhelmed at the sight of it?…No one is so fierce as to dare to stir it up. Who can stand before it? Who can confront it and be safe? —under the whole heaven, who? …I will not keep silence concerning its limbs, or its mighty strength, or its splendid frame.”

It is interesting that the Leviathan is introduced in the chapter following the entry of the behemoth. Both the creatures being introduced here are described as enormous, frightful creatures that reveal the potent capacity of God’s creative activity.

The word ‘dragon’ also appears a number of times in the Old Testament. Since there was no language to describe dinosaurs before the nineteenth century, creation scientists have come to conclude that dinosaurs were called dragons, and it is to dinosaurs, that these passages refer. A few examples include;

Isaiah 27:1
Jeremiah 51:34
Psalms 74:13
Nehemiah 2:13
Ezekiel 29:3

The Bible is not the only place where we can find reference to dinosaurs. Many other ancient sources mention dragons, including;

The Epic of Gilgamesh (dating back to 2000 BCE) features a protagonist who has to slay a dragon
Alexander the Great and his army reported sightings of huge hissing reptiles
Dragons are rife within Chinese tradition
England’s story of ‘St George’ revolved around a man that slew a dragon who dwelt in a cave
Early drawings carved on rock depict dinosaurs. The most notable are located in Angkor Wat.

What Happened to the Dinosaurs?

From the perspective of the biblical accounts, the simplest explanation for the extinction of the dinosaurs is by attributing their demise to the flood described in Genesis 6 and 7.

Some creationists believe that dinosaurs accompanied the other animals onto the ark, but the changed environment in the post-flood world meant that they could not survive, and so they slowly died out.

Be sure to subscribe, and head here to sign our petition to establish Creation Day as a national holiday.

How Old is the Earth and Humankind?

What Does Science Say?

From a scientific point of view, the earth has been functioning for over four billion years. This age is based onevidence obtained from ‘radiometric age dating’ which measures radioactive decay of meteorite material and lunar samples in order to calculate a minimum age for the earth. Scientific evidence obtained from African fossils suggests that humanity, as we know it today, has only been walking the earth for around 200,000 years, making humankind a very small part, and rather late addition to, the earth’s history.

What Does the Bible Say?

If we are to pose this question from a biblical point of view, one might easily form a very different answer. The Bible describes man as having been made on the sixth day of creation. According to this account, humanity was created almost at the beginning of the earth’s timeline, rather than later. The biblical account also perceives the creation of human beings to be a significant event in the creative order, rather than an evolving afterthought. If we are to subscribe to the biblical timeline rather than the scientific timeline of evolution, we may find that our world is younger than we have been told.

Evidence for a Young Earth

Much speculation abounds regarding the age of the earth. Much of this is driven by the idea that we can gauge more reliable evidence for the age of the earth from the Bible. According to this idea, Genesis provides an accurate, reliable account of creation which sees God create the earth and humanity over a period of six 24-hour days. Creationists also claim that scientific estimations for the age of the earth are filled with flaws and errors.

Here are just a few examples of where scientific methods may be falling short;

• Dinosaur bones have been found to contain red blood cells, which could not last more than a few thousand years. This dates dinosaurs well ahead of the 65 million years ago that science typically sets them as having inhabited the earth.

• Helium is escaping into the atmosphere due to radioactive decay, but the total amount is not reconcilable with an earth age of four billion years.

• The moon is slowly withdrawing from the earth at a rate of around 4cm per year. If the moon had begun in direct contact with the earth, it would only have taken just over a billion years to reach its current distance from the earth. This gives the moon a maximum possible age that is too young to be in keeping with scientific age assumptions about the moon, and with radiometric dates assigned to moon rocks.

• Salt is filling the sea at a faster rate than it is discharging. This means the sea is not salty enough to be billions of years old.

Is the Earth be Younger Than We Thought?

Young earth creationists acknowledge that they cannot prove the age of the earth using any scientific methods, but what they do encourage is questioning of so-called scientific ‘data’, and the reliability of scientific methods in order to produce this data. Those who advocate for a young earth recognise the limitations that dating methods have, and acknowledge that all attempts at age-dating are guesswork, at best.

What young earth creationists promote is the use biblical genealogies as a method in which to attempt to date the earth’s lifespan. Those who subscribe to this view regard the Biblical accounts as historically accurate, thus forming a reliable record that we can use to understand our earth and its story.

Studies have shown that almost half of adults living in the United States claim to hold the view that God created humanity as we know it today, within the last 10,000 years.

What do you think? Comment below with your thoughts, and be sure to sign the petition to establish Creation Day as a national holiday!

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We Came in Like a Wrecking Ball

We Came in Like a Wrecking Ball

The Problem

Christians need to face up to a problem that we have not always taken adequate responsibility for.

We, as humans, and as Christians, have failed to take proper care of the earth, and at times have even been directly involved in its destruction. Christianity has not only participated in this destruction, but has failed to take any action to correct it. Economist and Creationist Wendell Berry argues that, not only are Christians being counted in those who add to the destruction of creation, but have often been amongst the worst of its perpetrators;

“Christian organizations, to this day, remain largely indifferent to the rape and plunder of the world and of its traditional cultures. …most Christian organizations are as happily indifferent as most industrial organizations to the ecological, cultural, and religious implications of industrial economics. The certified Christian seems just as likely as anyone else to join the military-industrial conspiracy to murder Creation.”

A Sinking Ship

Fundamentalist eschatological theories have indirectly cultivated a culture in which Christians have lost all sense of responsibility for the created order. Movies, blogs and books including best-selling novel series “Left Behind” have come to foster a philosophy that perceives the earth to be a temporary dwelling which will succumb to ruin before Christ’s second coming. The line of thinking is this;

If the earth, in the future (possibly near future) is going to become a desolate wasteland which will only be redeemed upon Christ’s return, then why should we, as Christians, make any efforts to care for it now? This philosophy leads to a focus on evangelization and the ‘saving of souls’, over care for the environment. DL Moody himself felt this way, and said; “I look upon this world as a sinking ship…”

According to this view, the earth is a kind of Titanic, beyond redemption and doomed to founder. Moody’s statement implies that the only recoverable component of the wreckage is people. While we must keep mission in focus at all times, saving souls created by God, we must not do so at the expense of the rest of God’s creation. The Bible describes the future earth as gloriously redeemed and rebuilt, but this does not give us permission to use and abuse it in the present age. The blessed hope that we look to of a future re-creation does not provide license for humanity to abandon the care for this creation. The opposite is the case – we must utilise the inherent goodness of the material world in order to please God and care for his creation in our own time and place.

It is with this philosophy, that Luther famously remarked;

“If I knew Jesus would return tomorrow, I would plant a tree today.”

A Witness to all Nations

The relationship between Christianity and creation is becoming increasingly urgent. Humans are perceived to be the most intelligent life form that roams the earth, and yet we are responsible for almost all of the damage that the planet has suffered. As Christians, we are even further enlightened through the Light of Christ, and yet we are passive when it comes to issues concerning the created order.

Over the last few decades, there have been many movements which have taken up the environmental flag and advocated for responsible earth care in order to preserve God’s creation. Christians, however, have often distanced themselves from these movements, or just failed to act with conviction when it comes to environmental issues. This stands in opposition from scripture, which sees creation as deeply bonded and relational with God, as well as revealing God’s glory and omnipotence. Christians should be leading these campaigns which address environmental concern.

We are no longer in a position to sit back and pray for a miracle. Stories of pollution, climate change and animal extinction are endemic in our media, yet we are no more compelled to make changes than we were four or five decades ago. As Christians we must respond with conviction, to represent and take responsibility for the environment that we recognise as God’s. The entire cosmos matters deeply to God, and thus it should matter deeply to us. If we abuse the environment, neglect it, or fail to advocate or it, then we are allowing the earth that our God cares about, to perish.

Biblically speaking, to not take action is a failure on our part, to understand our role in the created order, and in the Gospel.

Why should we care?

The Bible gives many reasons why we should be concerned for our world:

God himself is pleased with his creation
God is in relationship with his creation
God expects humans to exercise responsible stewardship over nature
God commanded us to care for the environment
The entire created order will be renewed and re-created

The significance of the earth in our estimation ultimately depends on our understanding of the story in which we are taking part. We must spread the Gospel to the four corners of the earth – as we have been commissioned – but to preach the Good News whilst failing to model it by caring for God’s creation, is a failure to understand our place within God’s redemptive plan.

The biblical story outlines a framework in which we are all participants. After five days of creating planet earth, the sixth day is used to create human life. The first man is then formed from the dust of the earth, and filled with God’s breath. Humans were created to be in relationship with the earth in the same way that God is – we are bound to the earth and rely on it to care for us, as we in turn should care for it.

So What Can We Do Today?

To become a part of the solution TODAY, the first thing you should do is subscribe, and sign the petition to officially inaugurate Creation Day. Help establish Creation Day as a national holiday in which all of humanity will recognise the need for responsible, caring stewardship over God’s creative handiwork.

http://www.ipetitions.com/petition/creation-day

Cain and Abel: A Creation Manifesto

The story of Cain and Abel is commonly known as the story of two brothers, one of whom murders the other in a fit of jealous rage. However, the story of Cain and Abel is so grounded in the creative narrative that this story also powerfully reflects God’s love for his creation, and demonstrates how deeply bonded He is, to the earth.

Creation is Offered

Genesis 4:2 describes Cain as a crop farmer and his younger brother Abel as a shepherd. Each man was responsible for a portion of God’s creation which they each cared for.

4:3 states that “Cain brought some of the fruits of the soil as an offering to the LORD”. Notice that Cain is the first to make his offering before God. This tells us that there is nothing inferior or unsuitable about his offering – in the eyes of the Lord; Cain’s grain holds just as much value as Abel’s animal sacrifice. Both animals and plants are equal as God’s creation and make a suitable sacrifice.

It is also significant that both brothers use a portion of creation to make their sacrifice. Cain is a farmer who brings a portion of his edible crops. Scripture does not indicate if this is his best produce or whether, perhaps he was bringing seconds or even inedible goods. Abel is a shepherd who is said to bring the ‘firstlings’–likely fattest of his flock – as a sacrificial contribution (Gen 4:4). Both brothers choose to bring the fruit of their work within creation as an offering, directly utilising God’s creation in their working life and in their devotional life.

Creation is Fallen

Cain’s ominous actions are bound up with the created order.

Cain said to his brother Abel, “Let us go out to the field.” And when they were in the field, Cain rose up against his brother Abel, and killed him. (v.8)

The act itself was committed outside, a point that is explicitly referenced within the story – twice. This is important – killing Abel is not just an offence against humanity, but an offence against the cosmos on a fundamental level.

When Cain commits the unspeakable, God asks where Abel is.

Then the Lord said to Cain, “Where is Abel your brother?” He said, “I do not know. Am I my brother’s keeper? (v.9)

Cain denies the crime outright, as if he could conceal his actions, and his sin from God. God doesn’t need an admission from Cain. He feels the full weight of Cain’s massacre upon God’s creation.

What have you done? The voice of your brother’s blood cries out to me from the ground. (v.10)

The earth cries out to God on Abel’s behalf. This cry is a demand for vengeance from the earth which has in some way absorbed the solemnity of Abel’s death. The details about this are scarce – perhaps Cain had buried Abel’s body in the ground hoping that his crime might go undetected, or perhaps in that fatal moment, Abel’s blood spilled on the ground. In any case, the earth took the burden of Abel’s death and cried out to God for justice. A similar story takes place in Luke where, if the people’s praises were silenced, the stones would cry out in praise (19:40). In Luke, the ground, the stones, and all of the created order recognise God as their creator and saviour, and yearn for redemption from its fallen-ness, through Him.

Creation is Angered

Genesis goes onto state;

So now you are cursed from the earth, which has opened its mouth to receive your brother’s blood from your hand (v.11)

We now know that Abel’s blood was not lying on the ground, openly spilt. The surface of the earth opened its mouth to receive it. Again, this may indicate that Cain buried Abel, in an attempt to cover up his transgression. We see this in Numbers, where we are told that;

…blood pollutes the land, and no expiation can be made for the land, for the blood that is shed in it. You shall not defile the land in which you live, in which I also dwell… (35:33-34)

God dwells in the land in Numbers, and in Genesis with Cain and Abel, and he finds blood to be a pollution upon his creation. The result of this pollution is that the earth will no longer co-operate with Cain. Cain has abused God’s created order and it now rejects him. Abel’s blood has damaged God’s relationship with creation, and separated him from it.

When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth. (v.12)

In cursing the ground by murdering Abel, Cain has in turn been cursed by the ground. He is fated to live in the absence of his usual agricultural activity, wandering restlessly within a created order that no longer recognises him. This indicates a kind of ‘poetic justice’, where we recognise that the punishment has been established to fit the crime. Cain was an agronomic man who would have enjoyed in his work, so in keeping with the nature of his crime, God punishes him using the earth. Cain is ruined – the ground will no longer be fruitful for him, and he will no longer be able to produce a living from the work, and the life, that he has known up until this point.

The story of Cain and Abel sheds some light on God’s relationship with creation, and how he feels about us neglecting or directly harming any part of his created order. Become a part of the solution TODAY, by subscribing, and signing the petition to establish Creation Day as a national holiday.

http://www.ipetitions.com/petition/creation-day