Studies In Genesis - Conclusion

by L. Burrows, Kingston upon Thames | Category: Studies In Genesis | Dec 1973

Concluding our studies in the book of Genesis we wish first of all to return to our introductory theme that, with the rest of Holy Writ, this ancient book was written for man's spiritual instruction, being divinely inspired, and that its account of origins is authentic and accurate. We are aware that there are many today who would not agree with such an assessment. "Hath God said?" was the subtle introduction to Satan's first temptation; it is still one of his most effective approaches. His attempt to undermine confidence in God's word is especially directed against its first book because, as this series shows, it is the basis upon which the rest of the Bible is built. If Genesis is removed the remainder loses its cohesion, the Doctrine of the gospel becomes meaningless, the beginnings of matter and life, the origin of sin and man's relationship with his Creator are all placed at the mercy of philosophical speculation. So the adversary, in promoting doubt and unbelief about the Genesis account of the beginning of things, gains his objective of destroying faith in the Bible and the God of the Bible. Without God to obey and divine revelation to guide him man loses all sense of direction. He follows his own natural desires, regardless of the claims of his Creator. The results are seen in the degradation which pervades the world today.

So widespread and persistent is the general rejection of the Biblical account of creation that even believers are being affected by it, some perhaps only subconsciously, but nevertheless with the effect that the word of God tends to have less authority in their hearts than it once had. Others feel the need to seek some sort of compromise so as to avoid being classed as cranks for not accepting the conclusions of modern science. One such compromise is based on the idea that much of Genesis is purely figurative. Examination of what contributors have written in this series shows that none has for a moment entertained such a suggestion. In fact God's dealings with men as individuals has frequently been emphasized, thus testifying to the literalness of the record. In our January issue the falsity of legendary interpretations was demonstrated, and similar

arguments may be used in reply to figurative theories of the Genesis account of man's creation. There is plenty of other scriptural evidence on the subject but we just mention one point for further thought. In Luke 3:23-38 Jesus is mentioned in the same genealogy as Jacob, Isaac, Abraham, Noah, Methuselah, Seth, Adam and many other Old Testament worthies. The humanity and personality of the Lord Jesus authenticates the same in relation to Adam and the patriarchs.

Another way of avoiding a direct confrontation between Genesis and modern philosophy is to allege that there are serious difficulties in interpreting the story of creation, but in due course, when further light has been obtained, evolutionary theories will be seen to be in accord with the Biblical account. If the Bible is God's revelation to man, it must be capable of being understood, at least in its essentials, by ordinary people. We have seen that Genesis is a necessary part of this revelation and that it is vital that man should have a correct understanding of his relationship with his Creator. Is it therefore conceivable that an all-wise God would allow such important teaching to be shrouded in mystery or be dependent upon modern scholarship for its interpretation? If scientific theories seem to contradict the plain word of Scripture it is surely proper for the Christian to question the validity of those theories before suggesting that the Bible needs re-interpretation. The book of Genesis will not yield its meaning to human genius, it must be studied in the same way as the rest of God's word: by comparing scripture with scripture under the guidance of the Holy Spirit, a method as profitable for the unlearned as for the scholar. As in all spiritual things it is not merely a matter of intellect but of faith, for "by faith we understand that the worlds have been framed by the word of God" (Heb. 11:3).

During the year attention has been drawn to God's early dealings with men, including the creation of Adam and Eve, their eviction from the garden of Eden, the Flood, the scattering from Babel, the call of Abraham, and the various ways in which Isaac, Jacob and Joseph experienced divine protection and over-ruling in their lives. Sometimes God's might was displayed and sometimes less spectacular means were used, but always there can be seen the heavenly purposes of grace to men which were to find their fuller manifestation in the coming of the Christ.

Following the disobedience of Adam and Eve, the story of Genesis is largely one of sin and death. Even in those early days men "exchanged the truth of God for a lie and worshipped and served the creature rather than the Creator" (Rom. 1:25), 50 that no deed was too evil for them to perpetrate. The terrible results of the error of our first parents soon became obvious, filling the earth with violence (Gen. 6:11) and demanding the judgement of God. This took the form of a Flood the like of which had never been seen before nor ever will be again. "All the high mountains that were under the whole heaven were covered", and except for Noah and his family "every living thing was destroyed which was upon the face of the ground" (7;19,23); 'hard for us to envisage but presenting no difficulty to the omnipotent Creator. Words of similar import to those already quoted occur no less than twelve times in the Genesis account, in strong confirmation of a world-wide inundation.

It is truly surprising 'how quickly divine visitation is forgotten. Soon after the greatest catastrophe ever to come upon men they were joining forces to oppose God and manage their affairs without Him. Their schemes were nipped in the bud when their language was confounded at Babel, but man's dream of absolute supremacy in defiance of God has been pursued down the ages. In later days Nebuchadnezzar was its great exponent, until he was taught that God rules in the kingdom of men (Dan. 4:25,32). In the last days a man will aspire to supremacy in heaven as well as on earth, his capital will also be Babylon, but complete and final destruction will suddenly overtake both him and his city (Rev. 18:21-24; 19:19-21).

As the story of Genesis unfolds little is said about the generality of men, but divine choice lays hold on a certain man of the godly line of Shem named Abraham with whom God deals in a very intimate way. This man and his descendants, Isaac and Jacob, lived in tents in a strange land and although at times straying from their divinely appointed path, they nevertheless enjoyed times of close communion with God, who promised them a country of their own and assured them of a glorious national future. Moreover, as stated in our June issue, "the great end in view in all this was 'Christ. Christ the Seed of Abraham (Gal. 3:16); the One through whom all things would be reconciled to God (Col. 1:20); who came to take away the sin of the world (John 1:29); the Person in whom all things in heaven and upon the earth would be summed up (Eph. 1:10)".

One aim of these articles has been to bring before readers some references in Genesis to the scriptural teaching about man's sinful nature, his need of salvation and God's provision for him in the perfect sacrifice of Christ, not only to ensure eternal life as a free gift to be received by faith, but also to enable the believer to cleanse his ways and serve God on earth. Abraham's tent in the wilderness is a symbol of the holy life God expects to see in the believer, and his altar a symbol of the divine service and worship to be engaged in when, Jacoblike, the believer comes by God's grace to the place where He dwells; "this is none other but the house of God, and this is the gate of heaven" (Gen. 28:17).

L. Burrows, Kingston upon Thames | Dec 1973
Studies In Genesis