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Tag: The Old Testament

Adams rib

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

Why did God use Adam’s rib to create Eve?

The book of Genesis relates how God created Eve: “The Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and then closed up the place with flesh. Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man” (Genesis 2:21–22). The phrase for “one of his ribs” could be translated “a part of his side” (NET), but almost every English translation specifies the part as a “rib.”

Earlier, in making Adam, God used the “dust of the ground” to form his body and “breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7). But, in making Eve, God did not go back to the dust; He used one of Adam’s ribs to form the woman. When she was brought to Adam, the man said,
“This is now bone of my bones
and flesh of my flesh;
she shall be called ‘woman,’
for she was taken out of man” (verse 23).

God used Adam’s rib to form Eve—He used existing tissue and did not “start from scratch”—to show that Adam and Eve were of the same substance; she was made from the same “stuff” and was a bearer of God’s image and likeness, just as Adam was (see Genesis 1:27). The woman made of Adam’s rib was designed to be a companion and “helper suitable” for Adam (Genesis 2:18). Eve, formed from a physical part of Adam, was truly his complement, an integral part of who he was. As such, she was a perfect companion.

Why did God use Adam’s rib? Interestingly, ribs have amazing regenerative powers. Portions of rib bone and cartilage removed in bone graft surgery will regrow in a few months’ time, as long as the rib perichondrium is left intact. This means that Adam’s loss of a rib was only temporary; he did not have to go through the rest of his life with an incomplete skeletal system.

When God brought Eve to Adam, they were united in marriage: the “woman” in Genesis 2:22 is called Adam’s “wife” in verse 24. The pattern for marriage, the first social institution, was thus established by God in Eden. The manner of Eve’s creation is “why a man leaves his father and mother and is united to his wife, and they become one flesh.” The unity of a married couple and the “one flesh” principle are based on the fact that God used one of Adam’s ribs to make the woman.

God’s use of one of Adam’s ribs to make Eve is a reminder that woman was created to be “beside” man. Together, the man and woman complement one another in marriage, and in Christ they are “heirs together of the grace of life” (1 Peter 3:7, NKJV).

Adam Eve created

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

Why weren’t Adam and Eve created at the same time (Genesis 2)?

Genesis 2 describes the creation of Adam and then indicates that Eve was created sometime later. Surely, God had a reason for not creating them at the same time.

Some have suggested that there is no clear rationale for God’s delay in creating Eve, but the text does imply a reason. Genesis 2:20 states, “The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him.” Each animal lived in community with other animals. In contrast, Adam was alone. It seems that God wanted Adam to recognize that aloneness before God created a wife for him. It was necessary for Adam to feel his need in order for the fulfillment to be truly satisfying.

The answer to Adam’s aloneness was Eve. She was called a “helper,” one who both supported and complemented Adam and a person he could support as well. God’s use of Adam’s rib to form Eve provided a unique connection point to highlight their dependence upon one another and the fact that they were “one flesh” (Genesis 2:24).

If Adam and Eve had been created at the same time, this aspect of human community or companionship would not have been as conspicuous. The fact that God separated the times of Adam’s and Eve’s creation draws attention to their need for companionship. The man’s solitary existence was the only thing called “not good” in all of creation—a telling description by God Himself to accentuate our need for community (Genesis 2:18).

Interestingly, the Genesis account of the creation of Adam and Eve does not show Adam as better than Eve or Eve as better than Adam. Instead, they are shown as interdependent, one with the other, as part of God’s “good” creation. Genesis 2 concludes with God’s plan for marriage: “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh” (Genesis 2:24). Marriage between a man and a woman is a unity that reflects God’s original pattern in creation.

Dust of the earth

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

Why did God make man out of the dust of the earth (Genesis 2:7)?

Genesis 2:7 teaches, “The Lord God formed a man from the dust of the earth and breathed into his nostrils the breath of life, and the man became a living being.” With the rest of creation, God had simply spoken things into existence (e.g., Genesis 1:3, 14, 20, 24), but God does things differently with man.

Three important observations can be made. First, the fact that man was created from dust makes him unique among all of God’s creation. To create the sun, mountains, animal life, etc., God simply spoke. We read, “Then God said” over and over in Genesis 1. Human life, however, included the “dust of the earth” and the very breath of God. Man is a unique combination of earthly, natural material and life-giving power from God Himself. Such a mode of creation highlights the importance and value of human life.

Second, the use of dust suggests a certain lowliness. God did not use gold or granite or gemstones to make man. He used dust, a humble substance. What gives man his glory? The dust, or the breath of God within the dust? Genesis 3:19 notes man’s dependence upon God and the fragile nature of human life: “By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.”

Third, the literary structure of the passage puts man’s creation from the dust of the earth in a place of significance. The structure of Genesis 2:5–9 can be broken down like this:

A No plant life (verse 5a)
  B No intervention by God (verse 5b)
   C No man to work the ground (verse 5c)
    D Mist from God (verse 6)
     E God creates man (verse 7a)
X God gives life (verse 7a)
     E Man become a living creature (verse 7b)
    D Garden from God (verse 8a)
   C Man works the ground (verse 8b; cf. verse 15)
  B God intervenes (verse 9)
A Plant life exists (verse 9)

God could have chosen to create humans in any way He desired. However, Scripture records the particular way He did create—using both natural material (dust) and supernatural power to give humans a unique place in the cosmos. The recipe of dust of the earth + God’s breath emphasizes the supernatural power of God and the fragile nature of humanity. Human life is completely dependent upon God, and, as a result, humans are called to worship the Lord and to serve Him only.

God rest seventh day

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

Why did God rest on the seventh day of creation (Genesis 2:2)?

In Genesis 2:2 we read, “And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done.” If God is omnipotent—if He has all power—it doesn’t make much sense that He would need to “rest.” After we’ve had a busy week, we take a nap—but God?

First, we should quote the verse correctly. It doesn’t say God “needed” to rest; it simply says that He did rest. Also, it is clear from Scripture that God did not rest because He was tired. Genesis 17:1 calls God the “Almighty God.” Psalm 147:5 says, “Great is our Lord, and mighty in power; His understanding is infinite.” God is all-powerful; He never tires and never needs to rest. As Isaiah 40:28 says, “The everlasting God, the Lord, the Creator of the ends of the earth, neither faints nor is weary.” God is the sum of perfection; He is never diminished in any way, and that includes being diminished in power.

When God said, “Let there be light,” the light appeared. He simply spoke creation into existence (Genesis 1:1-3). Later, we read that Jesus Christ “is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power” (Hebrews 1:3). Forget the image of Atlas straining under the weight of the world on his shoulders. It’s not like that. The entire universe is held together by Jesus’ word. The creation and maintenance of the universe is not difficult for God. A mere word will suffice. As Psalm 33:9 declares, “For he spoke, and it came to be; he commanded, and it stood firm.”

The Hebrew word translated “rested” in Genesis 2:2 includes other ideas than that of being tired. In fact, one of the main definitions of the Hebrew word shabat is “to cease or stop.” In Genesis 2:2 the understanding is that God “stopped” His work; He “ceased” creating on the seventh day. All that He had created was good, and His work was finished.

The context of Genesis 1–2 strongly affirms the idea of God’s “rest” being a cessation of work, not a reinvigoration after work. The narrative tells us which things God created in each of the first six days. His power is displayed through the creation of light, mountains, seas, the sun, moon and stars, plant and animal life, and, finally, humanity. There are many parallels between the first three days of creation and the second three days. However, the seventh day is a sharp contrast. Instead of more creating, there is shabat. Instead of God “doing” more, He “ceased” from doing.

God did not merely “rest” on the seventh day; He “stopped creating.” It was a purposeful stop. Everything He desired to create had been made. He looked at His creation, declared it “very good” (Genesis 1:31), and ceased from His activity. In the Jewish tradition, the concept of shabat has been carried over as the “Sabbath.” The Law of Moses taught there was to be no work at all on the seventh day (Saturday). Because God ceased from work that day, the Israelites were to cease from their work on the Sabbath. Thus, the days of creation are the basis of our universal observance of a seven-day week.

Simply put, God’s “rest” was not due to His being tired but to His being completely finished with His creative work.

Fill the earth and subdue it

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

What does God mean when He tells Adam and Eve to fill the earth and subdue it (Genesis 1:28)?

On the sixth day of creation, God created land animals and the first human beings. Unlike every other created thing, humans (both male and female) were made in the image of God (Genesis 1:26–27; 5:1–3; 9:6; James 3:9). God blessed Adam and Eve—His crowning achievements—and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Genesis 1:28).

God’s first assignment for this pioneering couple was, in reality, a divine blessing to “fill the earth and subdue it.” The task of “filling” or populating the earth was related to God’s command to “be fruitful and increase in number.” As heads of the human race, Adam and Eve were sanctioned by God to reproduce and inhabit the earth with children. Later, after the flood, Noah and his family (the subsequent heads of the human race) were given the same blessings by God to “be fruitful and increase in number and fill the earth” (Genesis 9:1).

The job of filling the earth could only be accomplished if the pair worked together. Physically, God created Adam and Eve uniquely so that they could not complete the task alone. Likewise, both would need to work in emotional, spiritual, relational, and social cooperation to fill the earth with many children. In God’s paradisal plan, both a father and mother were essential to producing and raising children. While single-parenting is commonplace today, the circumstances are often challenging and require support from friends and family members.

It’s important to note that God’s command to be fruitful and increase in number is generally understood as an individual command to heads of the human race (Adam and Eve, and Noah and his wife). God would not demand that every person “fill the earth” or reproduce as many children as possible yet allow some couples to experience infertility. Some people are incapable of having children, while God calls others to remain single and childless (1 Corinthians 7:8).

Not only did God bless Adam and Eve with the responsibility to fill the earth, but also to work the earth and subdue it. In the original Hebrew, the word translated as “subdue” means “to make subordinate, dependent, or subservient.” The idea of subduing the earth involves actively ruling over it with physical force or effort, not to destroy it but to cultivate it, making the land productive and life-sustaining.

The Lord created everything for us but handed us the job of keeping it under control. He desired that we work to prevent chaotic conditions from spoiling the earth and rendering it useless. Adam and Eve were to use God’s creation to provide for themselves and to serve the Lord. Along with the privilege, God gave us the responsibility of caretakers: “The LORD God took the man and put him in the Garden of Eden to work it and take care of it” (Genesis 2:15).

God graciously and generously blessed humans with “every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food” (Genesis 1:29). People were vegetarians in the Garden of Eden, but God broadened their diet to include animals after the flood of Noah’s day (Genesis 9:3).

When the Lord told Adam and Eve to fill the earth and subdue it, He was showing humanity one of the primary reasons we were created—to be God’s representatives throughout the world and to rule over all things in His name (Psalm 8:6; 115:16). We were fashioned in God’s image so that we could represent Him on the earth. And we were made like Him so that we could be in relationship with Him. From the beginning, God desired to bless us with His magnificent creation, and He enjoyed living in close fellowship with us.

God saw that it was good

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

What does it mean that God saw that it was good (Genesis 1:18)?

Seven times in Genesis 1, God observes His creation to be good. In Genesis 1:4, after He had spoken light into existence, He declared it to be good. In Genesis 1:10, after separating the water from the land, He called that good. After creating plant life, in Genesis 1:12 He saw that it was good, also. In Genesis 1:18, after putting in place a system for lighting the earth and for separating night from day, He calls that good. In Genesis 1:21, after creating animals to populate the water and the air, He observes that to be good. In Genesis 1:25, after populating the land with animals and insects, He calls that good, too. Finally, after creating humanity as the capstone of His creation (Genesis 1:26–30), He observed all He had made and declared it to be not just good but very good.

The Hebrew word translated as “good” in the English is tov. The term rendered “very good” is hennah tov, which could be translated as “certainly good” or “surely good.” It is noteworthy that the word good is never actually defined in the Bible—the concept is simply assumed. It does seem, though, that the kind of good referenced in Genesis 1 is a good in the qualitative sense of functionality. Because of the success in design and execution of all that was created, it could be that God was calling things good because they were effective for fulfilling the function for which He designed them. If so, this would reflect a kind of instrumental good.

It is also worth noting that in each of these instances it is said that God “saw” that it was good. That God was observing that these things were good implies that He had a design and purpose in mind and that the created products met His approval—He judged them to be effective for serving His purpose. As the Creator, God has the right to define and judge. He assessed that which He had created and determined it was good. This is a good reminder for us that, because He has the authority that only a sovereign Creator can have, we ought to look to Him to learn of His judgments and assessments. If He judges something to be good (or not good), then it is that.

It is encouraging to know we can trust God to inform us truthfully and accurately. If He is making determinations like this—assessing the quality of all things created—and if we can trust Him with that, then there is a precedent clearly presented that we can trust Him with anything. He is the determiner of what is good and what is not. This is one reason that Satan’s statement in Genesis 3:4 (that God was either wrong or lying and that Eve would not die if she ate the fruit that God had prohibited) was so evidently wrong. God had determined what was good and what was not, and He communicated that to Adam (Genesis 2:17). Unfortunately, Adam and Eve failed to acknowledge that, as the Creator, God had the right to define, assess, and judge. It is easy for us to make the same mistake, but God has graciously allowed us access to His creation account so we can learn that He is the Definer, and we can trust Him—we should trust Him, in fact. If we don’t, we are falling into the same trap Satan set for Eve: trusting someone else’s judgment when God has defined, determined, and communicated. Wouldn’t it be nice if we learned from our mistakes and didn’t repeat them?

Without form and void

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

The earth was without form and void

What does it mean that the earth was without form and void (Genesis 1:2)?

Genesis 1:1 tells us, unsurprisingly, that in the beginning God created the heavens and the earth. There is nothing especially shocking in that statement. However, the statement that follows has raised some eyebrows: the earth was without form and void (Genesis 1:2). The Hebrew tohu is typically translated as “without form” or “formless,” and bohu is rendered “void” or “empty.” Genesis 1:2 could be translated as “it came about that the earth was without form and empty.”

Some have suggested that perhaps God created the heavens and the earth, and then something happened that caused the earth to go from fully created and beautiful to “without form and void.” Such an order of events attempts to explain the perceived old age of the earth. In this view, often called the gap theory, there was a long period of time (a gap) between what happened in Genesis 1:1 and Genesis 1:2. Thomas Chalmers, who is credited with popularizing the gap theory, stated his opinion in 1814 that “it [Genesis 1:1] forms no part of the first day—but refers to a period of indefinite antiquity when God created the worlds out of nothing. The commencement of the first day’s work I hold to be the moving of God’s Spirit upon the face of the waters. We can allow geology the amplest time . . . without infringing even on the literalities of the Mosaic record” (Russell R. Bixler, Earth, Fire, and Sea: The Untold Drama of Creation, Baldwin Press, 1986, p. 86–87). The gap theory interprets the words the earth was without form and void as an aftereffect of something that took place in between the two verses. While Chalmers’ view was impactful, later theologians such as C. I. Scofield advocated for the view and influenced many in favor of the gap theory.

The challenge for the biblical interpreter is to understand whether or not the author of Genesis intended to communicate that something might have taken place in a possible gap. The simplest and most historically held position prior to Chalmers and other gap advocates was that the representation of the earth as without form and void was simply an expression of stages of progress during the first day and not a statement of condition prior to the creation week.

In that non-gap understanding, there is no attempt to explain the appearance of age and no special consideration for any theological implications. Advocates of the non-gap interpretation might simply assert that everything created had the appearance of age. For example, Adam was created as a man, capable of speech and critical thought. He obviously wasn’t created as an infant, hence the appearance of age. The same could be said of trees, mountains, etc. Proponents of the non-gap understanding generally don’t sense a theological need or exegetical reason to insert a gap of time between the two verses and conclude that to do so would be an argument from silence and not based on sound interpretive principles.

God created the heavens and the earth

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

What does it mean that God created the heavens and the earth (Genesis 1:1)?

The first verse of the Bible is packed with meaning: “In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV). We can learn many things from this verse: First, God is the ultimate being, who exists independently of time, space, and matter. For this reason, He cannot be identified with the universe. The universe is not God, and God is not the universe. God is God, and He transcends the created order. He is not limited by time because He is eternal (1 Timothy 1:17). And He is not limited by space or matter because He is omnipresent (Psalm 139:7–12).

Second, God is the source of everything that exists. In Genesis 1:1, the Hebrew word for “created” is bārā’, which is always used in contexts relating to God (cf. Exodus 34:10). When humans “create” something (poetry, music, and skyscrapers), we use preexisting materials. But when God created the heavens and the earth, He did not use preexisting materials because, prior to the act of creation, God alone existed.

Third, God created the universe ex nihilo, or “out of nothing.” The NRSV translates Genesis 1:1–2 as follows: “In the beginning when God created the heavens and the earth, the earth was a formless void.” This translation implies that matter existed prior to God’s special act of creation. The ESV translation, however, offers a better rendition of the opening verses: “In the beginning, God created the heavens and the earth. The earth was without form and void.” This may seem like useless hairsplitting, but it is crucial to emphasize that God created the universe ex nihilo.

Adherents of ancient pagan religions believed that their gods used pre-existing materials to mold and fashion the world. The Bible insists, however, that God brought everything into existence by the “word of His power” (Hebrews 1:3; cf. Genesis 1:1—2:3; John 1:1–4).

Fourth, the universe was not created in its final form. Genesis 1:2 states, “The earth was without form and void.” Initially, the universe was without form or shape, but God would soon mold it into something good and beautiful (cf. Psalm 19:1). Humans also make things that are beautiful (let us think of Beethoven’s Third Symphony or Leonardo da Vinci’s Mona Lisa). Thus, to be created in the image of God partially involves a creative element (Genesis 1:26–27).

How should we respond to the doctrine of creation? First, God should be worshiped as the creator and sustainer of the universe: “In him we live and move and have our being” (Acts 17:28; cf. Job 12:10). This means that everyone is dependent upon God and accountable to Him (Romans 3:19). We owe everything to God because, without Him, we would not exist. May we, therefore, dispel the lie that we are autonomous, independent, and self-sufficient.

Second, creation should not be viewed as inherently evil (as some pagan religions have taught). God is good, and creation reflects His goodness. Initially, evil did not exist. It was introduced into the universe by creatures who misused their freedom (Genesis 3:1–24). Nevertheless, God promised that our fallen world would be restored to perfection, and the children of God would one day dwell in the “new heavens and new earth” (Revelation 21:1).

A proper understanding of Genesis 1:1 ensures that we give God all the glory, praise, and honor for creating and sustaining the universe. The appropriate response is to “present [our] bodies as a living, sacrifice, holy and acceptable to God, which is [our] reasonable worship” (Romans 12:1; cf. 1 Corinthians 6:19–20). We were made by Him and for Him.

In the beginning God created

Written by LWOM Amsterdam on . Posted in Genesis, What’s new?.

What does it mean that in the beginning God created the heavens and the earth (Genesis 1:1)?

The significance of Genesis 1:1 is well articulated by apologist Frank Turek in his book Stealing from God (NavPress, 2014). He asserts, “The greatest miracle in the Bible is the first verse: ‘In the beginning God created the heavens and the earth.’ If that verse is true, then every other verse in the Bible is at least believable” (p. 187).

God’s act of shaping the world forms the basis for Christianity. If a Divine Being created this world, then that Being would be the center of our existence. Similar to how we create things for specific purposes, this Being would have had a reason behind making the world and humanity. Our main goal should be to discover the right revelation of this Being and align with His desires.

Many other Bible verses support the concept of God creating the world in the beginning. An example is Colossians 1:16, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” (Also see Psalm 33:6; Hebrews 11:3; John 1:3.)

The Bible takes Genesis 1:1 as an established fact, which aligns with the cosmological argument for God’s existence. By combining scientific facts and philosophical reasoning, one can reasonably conclude that the universe had a beginning and a cause. The cosmological argument can be summarized as follows:

  1. Everything that begins to exist has a cause.
  2. The universe began to exist.
  3. Therefore, the universe had a cause.

The first two statements are uncontroversial. Premise 1 is based on the law of causality, which states that every event has a cause. The second statement is supported by evidence such as the second law of thermodynamics, the expanding universe, and the big bang theory. Philosophers, both past and present, have also presented viewpoints for the universe’s beginning, with the kalam cosmological argument by William Lane Craig being a popular modern example.

The main point of contention lies with the third statement. Should we posit that God is the First Cause of the universe? Once again, we can draw insight from Frank Turek, who argues,

If space, time, and matter had a beginning, then the cause must transcend space, time, and matter. In other words, the cause must be spaceless, timeless, and immaterial. This cause also must be enormously powerful to create the universe out of nothing. And it must be a personal agent in order to choose to create, since an impersonal force has no capacity to choose to create anything. Agents create. Impersonal forces, which we call natural laws, merely govern what is already created, provided agents don’t interfere (ibid., p. 2).

The implausibility of something arising from nothing also lends support to the first verse of the Bible. If the universe is not eternal, then it either came out of nothing or was created by a self-existent Being called God. The latter is more reasonable, especially when considering other evidence such as fine tuning, objective morality and the irreducible complexity of cells.

Therefore, we can reasonably say that the first sentence of the Bible is true and that the Creator God aligns with the theistic worldview. The truthfulness of the statement that God created the heavens and the earth also makes miracles possible. Genesis 1:1 lays the foundation for other truths.