Worth Leaving Everything Behind For. God is worthy. To use language from the Book of Revelation: He is worthy, “to receive glory and honor and power; for [He] created all things, and by [His] will they exist and were created” (Rev. 4:11). But He is also worth leaving everything behind for – something Abraham would wholeheartedly agree with. Granted, I’m sure Abraham could have given a lot of reasons why that was so when he was 175 years old, but at the age of 75, after apparently having received a similar call in Mesopotamia (Acts 7:2), Abraham, while in Haran, yielded to God’s call and took some of the largest of steps of faith that he would ever take. God commanded him saying, “Get out of your country, from your family and from your father’s house, to a land that I will show you” (Gen. 12:1). He did not know where he was going (Heb. 11:8b) but he went. He left behind land and kindred to follow the God who not only was calling him out of Ur of Chaldeans, but away from the idolatry of his fathers (Josh. 24:2). Only God could make such a demand on a person’s life, a claim to an allegiance greater than even the most precious relationships. And as one of the many witnesses that the Father and the Son are one, Jesus has the same expectation of all of His disciples: “He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me” (Mt. 10:37). By faith Abraham went (Heb. 11:8a) and by faith so must all of Jesus’ disciples.
Tag: Genesis (Page 1 of 3)
Did Moses expect you and I to disregard the historicity of Genesis 1 by purposefully changing the order of creation in Genesis 2? That is the assumption that Tim Keller believes makes the “strongest argument” that the author of Genesis 1 did not want to be taken literally. The predominant weight of that assumption is placed on his interpretation of Genesis 2:5. The problem isn’t only the assumption; it’s the inevitable conclusions that result from it. One who would have to essentially say that Genesis 2:5 is the reader’s clue that everything said in Genesis 1 that contradicts the ‘natural order’ is to be jettisoned. So even though God created light on Day 1 before He created the sun, moon, and stars on Day 4, that does not mean what is says; and even though God created plant life on Day 3 before He created the sun, moon, and stars on Day 4, that too does not mean what is says. That amount of weight on a contested interpretation of Genesis 2:5 is simply untenable.
Merciful. It’s oftentimes helpful to find ‘brackets’ in passages of Scripture, meaning – phrases or word choices that begin and end a passage. We see an example of that in the previous chapter (Gen. 9:1,7); and this chapter we have another: both verse 1 and verse 32 bracket the listing of the ‘table of nations.’ But not only does this bracket introduce and conclude the genealogy of Noah’s sons, it has within it a reminder of God’s mercy – both verses end with the phrase, “after the flood” (Gen. 10:1b; 32b). It’s as though the reader should stop and say – ‘Wow, look at how God so thoroughly replenished the planet that He made desolate. What mercy…’ Sadly, future generations like Nimrod and those at the Tower of Babel would spurn such mercy – forgetting that the populated planet they enjoyed had, not too long before, “perished, being flooded with water” (2 Pet. 3:6b). Let’s be careful not to do the same. We, too, live “after the flood.”
Giver of New Beginnings. You are only one verse into Genesis chapter nine and you hear language that is very reminiscent of Genesis chapter 1: “God blessed Noah and his sons” (9:1a; cf. 1:28a) and “be fruitful and multiply, and fill the earth” (9:1b; 1:28b). And so as to bracket the opening section of this chapter, and just in case we missed it, a similar benediction is pronounced six verses later (9:7). While God did not take another lump of clay from the ground and breathe into it the breath of life, this was nonetheless a new beginning via a re-commissioning. Just as the entirety of humanity could trace its beginning to Adam, so, too, can all humanity trace its origin back to Noah and his sons (cf. 9:19). Incredible. And it all began with a post-judgment benediction of blessing that was reminiscent of a new beginning. And New Testament Christians surely know something about new beginnings – “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Cor. 5:17). Such a one has entered into a New Covenant (Mt. 26:28), received new birth from above (Jn. 3:3-8), walks in newness of life (Rom. 6:4), will receive a new name (Rev. 2:17), and spend forever with the God who makes all things new (Rev. 21:5).
There are those who contend that you cannot take Genesis 1 at face value because there are supposed contradictions between Genesis 1 and Genesis 2. Before we consider the arguments behind that contention, something we hope to do in subsequent teachings, it’s worth noting some of the common conclusions that arise from such a proposition: (a) the Scripture is contradictory and therefore not trustworthy, or (b) the inspired writer did not intend to have Genesis 1 read as historical narrative, only chapter two, which shows how God created through ‘natural processes’ as opposed to the six day creation depicted in chapter one. The former conclusion ought to be untenable for a Christian. And the latter is an unnecessary contortion of the intentions of both Genesis 1 and 2. There is no categorical conflict between both chapters and there is no reason to see both chapters as distinct creation accounts. They are not contradictory; rather, they are amazingly complementary.