Chapter Sixteen - The Plan, Creation and Sovereignty of God

The Bible contains evidence that God eternally purposed all things to happen. By "eternally" we mean that, according to God's eternal nature and omniscience, His plans and purposes have always existed; they are and have always been in His mind. This may confuse our minds because we are incapable of imagining things that are not sequential, things that are beyond time.

Further, this particular subject may be frustrating because it involves some inscrutable ideas and apparent contradictions regarding the omnipotence and omniscience of God. It is one thing to agree intellectually to the validity of these attributes; it is another to understand how they affect the experience of man.

Please approach this study with as few preconceived opinions as possible, and with an open mind to what Scripture says. Be prepared to admit that it contains mysteries beyond finite understanding.

This chapter is divided into five major parts, they are:

1. We will provide the definition of the decree of God;

2. We will examine the content and order of the decree;

3. We will provide the definition of the creation of God;

4. We will examine the works of God: creation; and

5. We will examine the works of God: His sovereign rule.

1. THE DEFINITION OF THE DECREE OF GOD

1.1 General Definition

The Westminster Shorter Catechism states that:

"The decrees of God are His eternal purpose, according to the counsel of His will, whereby, for His own glory, He hath foreordained whatsoever comes to pass."

This general definition is based solidly on Ephesians 1:11 which says, "We have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will."

When referring to the "eternal purpose" of God, theologians often use the term "decree." God "decreed," for instance:

1. to create the universe;

2. to create man;

3. to allow man to sin;

4. to redeem man; and

5. to conform redeemed man to the image of Jesus Christ.

There are no verses that list these, or even call them "decrees." Given God's omniscience and omnipotence, the fact that these things have occurred (or that the Bible promises they will occur) is sufficient evidence that they have always been and are a part of God's plan. In the broadest sense, everything that has happened or will happen is part of the "decree of God."

1.2 Implications of the Decree of God

The context of Ephesians 1:11 qualifies God's purpose and provides the important insights:

1. it is eternal;

2. it is called Predestination;

3. it is comprehensive;

4. it includes human choices and faith;

5. it involves a "choosing" of those that are and will be saved; and

6. its ultimate goal is to glorify God.

1.2.1 It is eternal (Ephesians 1:4)

Paul is specifically discussing Salvation in Ephesians 1, but his statement in 1:11 implies that what is said here is true of God's purpose as a whole. "Before the foundation of the world" is a way of saying, "eternally." God's purpose is not a development in God's thinking. Because He is eternal and His knowledge is eternal, His purpose also is eternal.

1.2.2 It is called Predestination (Ephesians 1:5, 11)

In these verses Paul tells us that it is God's "will" or "purpose" that certain things occur. He says that God "predestined" them; He has made them certain to happen. Thus, predestination is equated with the "purposing" or "decreeing" of God.

1.2.3 It is comprehensive (Ephesians 1:11)

Paul says that God "works all things after the counsel of His will." The context, especially 1:10, supports the idea that God's will is comprehensive; it includes "things in the heavens and things upon the earth." Thus, God is sovereign; nothing happens that is not part of His decree. Note the following things Scripture says are decreed by God:

1. the stability of the physical universe (Psalm 119:89-91);

2. the existence of nations (Acts 17:26);

3. the length of human life (Job 14:5); and

4. the "free" actions of men (Acts 2:23; Romans 9:17).

1.2.4 It includes human choices and faith (Ephesians 1:13)

Are human choices genuine, or does the eternal purpose of God "program" us like computers or robots?

The fact that God punishes and rewards human decisions argues that man's choices are genuine, while the decree of God argues that those choices were and are already a part of God's plan.

We know by experience that human beings choose what they want to choose. No compulsion is exerted by the decree of God. People listening to the gospel must make the choice to believe or not. This involves what we call the "permissive" decree of God, a concept which we will examine later.

1.2.5 It involves a "choosing" of those that are and will be saved (Ephesians 1:4)

The word "chose" in this verse means "elect." In Romans 9:6-13 it has a corporate aspect; Israel is a chosen nation, the nation God would use to bless all nations through Christ (Christians too are called a "chosen race" - 1 Peter 2:9 - but this differs from the election of Israel in that all the members of the chosen race of Christians are redeemed spiritually, while not all the individual members of Israel are redeemed).

The word also has an individual aspect; Isaac was chosen instead of Ishmael; Jacob was chosen instead of Esau. In Ephesians 1:4-7 believers are chosen to be "holy and blameless," "adopted" as sons, and redeemed through His blood. This is individual election.

This "choosing" raises some questions that are better answered in the doctrine of Salvation (note: For further information, please study Systematic Theology, Chapter 2, Predestination and Election).

1.2.6 Its ultimate goal is to glorify God (Ephesians 1:6, 12, 14)

God wants His creatures to appreciate, and thereby enjoy Him; thus He "glorifies" Himself. This is not vanity. To seek for glory is wrong only when it exceeds reality (as it does in the case of human beings), or when it usurps a position that belongs only to God. In reality, God's glory is for our own best good.

1.3 The Bases of the Decree

The decree of God is based on His most wise and holy counsel. Being all-wise, knowing the end from the beginning, knowing that sin would come, knowing what would be the nature of sin and how He would have to deal with it if He was to save anyone, He based His plans on all His knowledge and understanding. Being perfectly holy, and incapable of unfairness, He made His plans according to that which is absolutely right. He can save the sinner only if in doing so He can remain absolutely just (Romans 3:25). In this manner God can be both loving and just (Psalm 85:10).

1.4 The Purpose of the Decree

The highest aim of the decree is the glory of God. Creation glorifies Him, according to the following Scriptures:

1. David says, "The heavens are telling of the glory of God; and their expanse is declaring the work of His hands" (Psalm 19:1).

2. Paul explains that God delays judgment "in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory" (Romans 9:23), and that He has foreordained believers "to the praise of the glory of His grace" (Ephesians 1:6; cf. 1:12, 14; 2:8-10).

3. The twenty-four elders say, "Worthy art Thou, our Lord and our God, to receive glory and honour and power; for Thou didst create all things, and because of Thy will they existed, and were created" (Revelation 4:11).

Thus, the end of all things is the glory of God; and only as we also adopt this as our real goal in life are we living on the highest plane and in full harmony with the purposes of God.

In man it would be selfishness to seek for his own glory, but that is because man is sinful and imperfect. To seek for his own glory, would be to seek to glorify sinfulness and imperfection. But this is not the case with God. He is absolutely sinless and perfect in holiness. For Him to aim at His own glory is, therefore, merely to seek the glory of absolute holiness and sinless perfection. We must aim in everything at the glory of Him who is the manifestation of all goodness, purity, wisdom and truth.

1.5 Problem of Evil Within the Decree of God

Perhaps in this life there will never be a fully satisfying explanation of why God has allowed evil to enter this world. Attempts at explaining it are called "theodicies," vindications of divine justice in allowing evil to exist.

The fact that God has "permitted" evil seems to be implied by the fact that He clearly sets forth His righteous requirements in the Bible, identifies Himself with them, and repudiates evil, all the while asserting that He is in absolute control of the universe.

This problem can be illustrated by what, in earlier Christian history, was known as the "lapsarian" debate ("lapse" is a reference to man's temptation and fall in Genesis 3). It concerned whether the decree to elect some to Salvation went before or after the decree to permit man to sin. Some took the view that election occurred before the decree to permit the Fall, while others opted for the reverse. The latter believed their view made God less directly responsible for the Fall. The debate was very academic in nature, and hair-splitting to say the least!

Some believe that the problem of evil can be partially explained by the fact that God is required to permit evil since He created Satan and man with the power of choice (and there can be no "choosing" if choices don't exist, i.e., good v. evil). This, however, opens its own can of worms, for if God has decreed all things to happen, how are we to understand "choice"?

1.6 Relation of Foreknowledge to the Decree of God

Foreknowledge means that God, who is omniscient, knows in advance all that will occur (see Acts 2:33 where it pertains to the death of Christ). Some have tried to equate predestination with foreknowledge to escape its difficult implications. They argue that God merely knows (rather than causes) things that will happen. It is better to recognize the permissive element in God's decree.

1.7 Means and Ends in the Decree of God

We should not think of predetermined events (ends) apart from the processes which lead to those events (means). For example, Christ's death was "by the predetermined plan and foreknowledge of God" (Acts 2:23); but the means, "the hands of godless men," is not any less certain. Several Old Testament prophecies foretold the means by which the Savior would be put to death (e.g. Psalm 22).

Likewise, the elect are certain to be saved, but the means by which this comes about, evangelism, is equally certain. Thus, no one can Biblically shirk his duty to spread the gospel on the grounds that "God will save them regardless of my involvement." We have been commanded by God to be instruments in the Salvation of the elect.

1.8 Summary

Study the following chart illustrating the decree of God:

Our lesson has focused on the content of the sphere on the right. Within its circumference are all the events, great and small, of human history. This is the sphere of God's decree or eternal purpose. It contains things God causes and any other good man or angels do through obedience; this is called "the good that happens." The sphere also contains the evil God permits, both man's sin and Satan's opposition to God.

The sphere on the left pertains to all the righteous requirements of God, and all the good He desires to happen. Only where this sphere converges with the sphere of God's decree or purpose do we find those good things actually happening.

For example, the Bible teaches that God desires "all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4), but not all obey the invitation to "come." Thus, this desire is not realized and is not within the sphere on the right. God desires men to be righteous always, but men disobey; thus, this desire is never fully realized and is represented by "the good that never happens."

2. THE CONTENT AND ORDER OF THE DECREE

God has decreed all that comes to pass. This can be divided into three broad categories:

1. in the material and physical realm;

2. in the moral and spiritual realm; and

3. in the social and political realm.

2.1 In the Material and Physical Realm

God decreed:

1. to create the universe and man (Genesis 1:26; Psalm 33:6-11; Proverbs 8:22-31; Isaiah 45:18).

2. to establish the earth (Psalm 119:90f) and seasons of the year (Genesis 8:22).

3. never again to destroy the population of the earth by means of a flood (Genesis 9:8-17).

4. the distribution of the nations (Deuteronomy 32:8), their appointed seasons and the bounds of their habitation (Acts 17:26).

5. the length of human life (Job 14:5) and the manner of our exit from this life (John 21:19; 1 Corinthians 15:51f; 2 Timothy 4:6-8).

All events have been decreed in His plan and purpose (Psalm 104:3f., 14-23; 107:25, 29; Isaiah 14:26f.).

2.2 In the Moral and Spiritual Realm

As we relate the decree of God to this realm, we are faced with two basic problems: the existence of evil in the world; and the freedom of man.

How can a holy God allow moral evil, and how can a sovereign God permit man to be free?

Certain presuppositions must be made:

1. God is not the author of sin;

2. God must take the initiative in Salvation;

3. Man is responsible for his actions; and

4. God's actions are based upon His holy and wise counsel.

As to the logical order of the decrees and how sin fits into the permissive will of God, theologians differ. We have the following three different views:

1. Supralapsarianism. God decreed to:

   • save certain men and reprobate others;

   • create both;

   • permit the fall of both;

   • send Christ to redeem the elect; and

   • send the Holy Spirit to apply this redemption to the elect.

   We reject supralapsarianism, for surely God did not decree to save or to reprobate before He decreed to create.

2. Sublapsarianism. God decreed to:

   • create man;

   • permit the fall;

   • elect some of the fallen to be saved and leave others as they are;

   • provide a redeemer for the elect; and

   • send the Spirit to apply this redemption to the elect.

   This view teaches limited atonement. It has a basic drawback in that it does not allow for unlimited atonement.

3. Infralapsarianism. A variation of the above, which allows for unlimited atonement, is the following: God decreed to:

   • create man;

   • permit the fall;

   • provide in Christ redemption sufficient for all;

   • elect some to Salvation and leave others as they are; and

   • send the Spirit to secure the acceptance of redemption on the part of the elect.

This last order of the decree seems to be most in harmony with Scripture in that it allows for election and unlimited atonement (1 Timothy 2:6; 4:10; Titus 2:11; 2 Peter 2:1; 1 John 2:2), while acknowledging its special efficacy for the elect (John 17:9, 20, 24; Acts 13:48; Romans 8:29f.; Ephesians 1:4; 2 Timothy 1:9f.; 1 Peter 1:1f.). In order to understand more fully the place of sin and the provision of Salvation to the sinner, four things must be noted:

1. God determined to permit sin;

2. God determined to overrule sin for the good;

3. God determined to save from sin;

4. God determined to reward His servants; and

5. God determined to punish the disobedient.

2.2.1 God determined to permit sin

Though God is not the author of sin (James 1:13f.), He did decree to permit the fall and sin to come. He did this in the light of what He knew would be the nature of sin, of what He knew sin would do to the creature, and of what He knew He would have to do if He was to save anyone. God could have prevented sin's coming. If He had decided to preserve the will of the angels and of man from lapsing, they would have persevered in holiness. But for wise and holy reasons, which we may not be able entirely to fathom (Romans 11:33), He decided to permit sin. That sin is thus permitted, though not necessitated, appears:

1. from all the threatenings of punishment for sin (Genesis 2:17; Exodus 34:7; Ecclesiastes 11:9; Ezekiel 18:20; 2 Thessalonians 1:7f.);

2. from Psalmists, "their desire He gave to them" (Psalm 78:29), and "He gave them their request, but sent a wasting disease among them" (Psalm 106:15); and

3. from Paul, "And in the generations gone by He permitted all the nations to go their own ways" (Acts 14:16; cf. 17:30).

2.2.2 God determined to overrule sin for the good

This determination is inseparable from the one to pemit sin. He decreed to permit it, but also to overrule it for the good. Several things may be mentioned in proof of this point:

1. Joseph said to his brothers, "You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive" (Genesis 50:20).

2. The Psalmists say, "The Lord nullifies the counsel of the nations; He frustrates the plans of the peoples. The counsel of the Lord stands forever" (Psalm 33:10f.).

3. Nebuchadnezzar's attempted destruction of the three Hebrew children in the fiery furnace resulted in the royal recognition of the God of the Hebrews and the promotion of the three youths (Daniel 3:19-30).

4. Paul expressed his confidence that the experiences in the Roman prison would result in his deliverance (Philippians 1:19f.).

Furthermore, He has a resentment against sin (Jeremiah 44:4; Amos 5:21-24; Zechariah 8:17; Revelation 2:6); he cannot permit it to thwart His purposes of holiness; it must be overruled for the good. Paul resented the slander that taught, "Let us do evil that good may come" (Romans 3:8; cf. 6:1). God did not permit sin in order to bring about good; rather, God has permitted sin to come for other reasons, and He has decreed to overrule it for the good. Finally, He has the knowledge and the understanding to overrule for good. He knows just how far to allow it to go, how much of it to prevent, and how to make it all work out for His own holy purposes.

2.2.3 God determined to save from sin

All Christians are agreed that God has decreed to save men, but not all are agreed as to how He does this. We must remember that:

1. God must take the initiative in Salvation;

2. Man even in his present helpless state, is really responsible for his actions; and

3. God's actions are not based on arbitrary will, but on His holy and wise counsel.

Acknowledging these three presuppositions, evangelicals interpret this matter in one of two primary ways:

1. some see election as dependent upon divine foreknowledge; and

2. others see election and foreknowledge are inseparable and essentially the same.

These two approaches deserve analysis:

2.2.3.1 Election solely dependent upon divine foreknowledge

Election is seen as that gracious act of God whereby He chose in Christ for Salvation all those whom He foreknew would respond positively to prevenient grace. Originally man had freedom in two senses of the term:

1. freedom to carry out the dictates of his nature; and

2. freedom to act contrary to his nature.

Man had the ability to sin and the ability not to sin. In the fall he lost his ability not to sin (Genesis 6:5; Job 14:14; Jeremiah 13:23; 17:9; Romans 3:10-18; 8:5-8). Now he is free only in the sense that he is able to do so as his fallen nature suggests. Because man is without any ability to change, God provided prevenient grace (or called common or universal grace) in order to restore the sinner the ability to make a favorable response to God (Romans 2:4; Titus 2:11). This fact is implied in God's dealing with Adam and Eve after the fall (Genesis 3:8f.) and in the many exhortations to sinners:

1. to turn to God (Proverbs 1:23; Isaiah 31:6; Ezekiel 14:6; 18:32; Joel 2:13f.; Matthew 18:3; Acts 3:19);

2. to repent (1 Kings 8:47; Matthew 3:2; Luke 13:3, 5; Acts 2:38; 17:30); and

3. to believe (2 Chronicles 20:20; Isaiah 43:10; John 6:29; 14:1; Acts 16:31; Philippians 1:29; 1 John 3:23).

Because of prevenient grace man is able to make an initial response to God, and God will then give to him repentance and faith (Jeremiah 31:18; Acts 5:31; 11:18; Romans 12:3; 2 Timothy 2:25; 2 Peter 1:1). God in His foreknowledge knows what men will do in response to His prevenient grace, whether or not they will "receive the grace of God in vain" (2 Corinthians 6:1). Foreknowledge is not itself causative. God foresees what men will do without causing them to do so. God elected those whom He foresaw would respond positively. In this way election follows foreknowledge.

In election God determines:

1. to save those whom He has foreknown would respond (1 Peter 1:1f.);

2. to give them life (Acts 13:48);

3. to place them in the position of sons (Galatians 4:5f.; Ephesians 1:5); and

4. to conform them to the image of Christ (Romans 8:29f.).

In summary, God through prevenient grace, provides everyone with the ability to respond to Him if they so choose. God, foreknowing those who will respond, elects them to Salvation.

2.2.3.2 Election and foreknowledge are inseparable and essentially the same

In this approach, election is interpreted as that act of God by which He graciously and on account of no foreseen merit chooses out from among sinful men certain ones to be the recipients of His special saving grace. This position does not consider prevenient grace to be a part of common grace, nor foreknowledge to be merely prescience.

Granted, common grace comes to all (Acts 14:17), God is not wishing for any to perish (2 Peter 3:9), the atonement is unlimited (1 John 2:2), and the call for Salvation is universal (Romans 10:13); nonetheless, the Scriptures are abundantly clear that only those who are the elect shall be saved. The reasonableness of this can be shown in several ways:

1. God can show grace on whom He wills (Matthew 20:12-15; John 15:16; Romans 9:20f.).

2. He does elect some to Salvation (Acts 13:48; Ephesians 1:4; 2 Thessalonians 2:13).

3. Foreknowledge is not mere prescience, but includes also a kindly selection and relationship (Romans 8:27-30; 1 Peter 1:1f.; cf. the use of "know" in Scripture: Exodus 2:25; Psalm 1:6; Matthew 7:23; Romans 11:2; Galatians 4:9; 1 Thessalonians 5:12; 1 Peter 1:20; 1 John 2:3, 13).

4. Election was done in eternity past (Ephesians 1:4; 2 Timothy 1:9).

5. God gave the elect to His Son (John 6:37; 17:2, 6, 9; 1 Peter 2:9).

6. Salvation is because of God's will, not man's (John 1:13; 1 John 4:10).

7. Repentance, faith, and holiness are all gifts of God (John 6:65; Acts 5:31; 1 Corinthians 12:3; Ephesians 2:8f.; 2 Timothy 2:25).

Arguments against this approach to election must be examined:

1. It could be argued that this is unjust to the non-elect. But there is no injustice with God in condemning; Salvation is a matter of pure grace. God is to be praised for saving the few, rather than accused of condemning the masses (Psalm 44:3; Luke 4:25-27; 1 Corinthians 4:7).

2. It is also charged that this presents God as arbitrary. But God's choice is not arbitrary; it is the free choice of a wise, holy and loving God.

3. Does this imply reprobation? No, God simply permits the sinner to pursue his self-chosen rebellion, resulting in eternal punishment (Hosea 4:17; Romans 9:22f.; 1 Peter 2:8).

The doctrine of election, properly understood, drives the believer to:

1. admiration (Deuteronomy 32:4);

2. reverence (Jeremiah 10:7);

3. humility (Romans 11:33);

4. submissiveness (Daniel 4:35); and

5. worship (Romans 11:33-36).

2.2.3.3 My comments

In my opinion, I believe that the logical steps in the God's election is as follows:

1. In the first beginning, the God has provided all men the sufficient ability (i.e. prevenient grace) to accept the Gospel.

2. And then, some men will accept the Gospel while other men will reject the Gospel by their own free will.

3. In general, God elected all those whom He foresaw would respond favorably (i.e. election dependent upon divine foreknowledge).

4. God has entered a personal relationship with the elect and has provided personal care and eternal security to them.

5. In some cases, God still has the sovereignty to elect the other sinful men in order to achieve His Eternal Plan (i.e. election is of no foreseen merit).

Therefore, based on God's wise and holy counsel, the whole election process is both "man is choosing God" and "God is choosing man."

2.2.4 God determined to reward His servants

In his goodness God has not merely decreed to save some, but also to reward those who serve Him (Isaiah 62:11; Matthew 6:4, 19f.; 10:41f.; 1 Corinthians 3:8; 1 Timothy 5:18). Fundamentally, this decree originates in His grace. Man can do no more than his duty (see Luke 17:10). In other words, God is entitled to absolute obedience in all things and at all times, and is under no obligation to reward even the most perfect and constant observance of His commandments. But in His great goodness, He has decreed to reward those of His children who serve Him. This decree of rewards is due to His goodness and not to His justice.

2.2.5 God determined to punish the disobedient

By contrast, because of his absolute holiness and justice, God has decreed to punish the wicked and disobedient. This applies to Satan and His hosts (Genesis 3:15; Matthew 25:41; Romans 16:20; Revelation 20:1-3, 10), and to men (Psalm 37:20; Ezekiel 18:4; Nahum 1:3). To some extent this punishment is meted out to wicked men during their lifetime (Numbers 16:26; Psalm 11:6; 37:28; Isaiah 5:20f.; Jeremiah 25:31), but the real punishment is postponed until the day of judgment (Psalm 9:17; Isaiah 3:11; Matthew 13:49f.; 25:46; 2 Thessalonians 1:8f.; Revelation 20:11-15).

2.3 In the Social and Political Realm

2.3.1 The family

In the beginning God said, "It is not good for the man to be alone; I will make him a helper suitable for him" (Genesis 2:18). By the fact that He made but one man and one woman, He indicated that marriage:

1. was to be monogamous and indissoluble (Matthew 19:3-9);

2. must be sanctified (2 Samuel 12:1-15; Matthew 14:3f.; John 2:1f.; Ephesians 5:22-33; Hebrews 13:4);

3. implies to have children (Genesis 1:27f.; 9:1, 7; Psalm 127:3-5); and

4. to establish a home (Deuteronomy 24:5; John 19:27; 1 Timothy 5:4; Titus 2:5).

2.3.2 The human government

Closely connected with the decree of marriage is the decree of human government (Genesis 9:5f.). God has by decree determined the:

1. location;

2. seasons;

3. boundaries (Deuteronomy 32:8; Acts 17:26); and

4. rulers of nations (Daniel 4:34f.; Romans 13:1f.).

All rulers are to recognize the sovereign rule of God and to seek and carry out His will (Psalm 2:10-12). If a ruler fails to do so, and the requirements of his government conflict with the commandments of God, the subjects are to obey God rather than man (Acts 4:19f.; 5:29).

2.3.3 The call and mission of Israel

God chose Abraham to be the head of a special people (Genesis 12:1-3). He limited the line after him to:

1. Isaac (Genesis 17:21);

2. Jacob (Genesis 25:23; 27:27-29); and

3. the twelve sons of Jacob (Genesis 49).

He chose Israel for:

1. Himself;

2. to make them a kingdom of priests; and

3. a holy nation (Exodus 19:4-6).

It was not a decree to Salvation in the first place, but to outward standing and privilege. This outward standing and privilege was, however, by means of His holy law and divine institutions to lead them to Salvation and acceptable service. Included in the latter was the solemn responsibility to be a spiritual blessing to the surrounding nations (Genesis 12:2).

But Israel miserably failed God. God sought for grapes, but the nation yielded only wild grapes (Isaiah 5:1-7). Indeed, they mistreated and killed God's representatives that demanded spiritual fruit of the nation. As a result, the kingdom was temporarily withdrawn from them as a nation (Matthew 21:33-43). The natural branches have been broken off and the Gentiles, the branches of a wild olive tree, have been grafted into the stem (Romans 11:11-22). Some day God will graft in again the natural branches (Romans 11:23-27; cf. Ezekiel 37:1-23; Hosea 2:14-23). In the meantime, there is even today a remnant according to the election of grace (Romans 11:1-10). All these details are embraced in the original decree of God.

2.3.4 The founding and mission of the church

From all eternity God has decreed the founding and building of the church, although this fact was not fully revealed until the time of Jesus and the apostles. The fact that Jesus declared that He would build His church (Matthew 16:18) indicates that it was not yet in existence at that time. Paul declared that while the church was included in God's eternal purpose, the nature of it was not fully revealed until His day (Ephesians 3:1-13).

The church is not an improved Judaism (Matthew 9:14-17), but a perfectly new creation. In the church, God made of the two, Jew and Gentile, one new man (Ephesians 2:11-15). God's present purpose is to call out a people from the Gentiles and the remnant of Israel, according to the election of grace, for His name (Acts 15:13-18; Romans 11:1, 30f.).

The Holy Spirit and the church are the media through which He seeks to accomplish this purpose (Matthew 28:19f.; Acts 1:8). When this purpose has been accomplished, the following events will happen:

1. Christ will return in order to take His people to Himself (John 14:3; Romans 11:25; 1 Thessalonians 4:16-18);

2. present the church to Himself (Ephesians 5:25-27); and

3. return to bless and save Israel (Zechariah 12:10-13:1; Romans 11:25-27).

2.3.5 The final triumph of God

God has decreed to give all the kingdoms of the world to Christ (Psalm 2:6-9; Daniel 7:13f.; Luke 1:31-33; Revelation 11:15-17; 19:11-20:6). In connection with His taking over these kingdoms, there will be the "regeneration" of nature (Matthew 19:27-30; Romans 8:19-22; cf. Isaiah 35:1-10). His rule will be characterized by peace and righteousness (Psalm 2:8f.; 72:1-19; Isaiah 9:6f.). This first phase of God's triumph on the earth will last for a period of a thousand years (Revelation 20:1-6). After Satan's final revolt and the great white throne judgment (Revelation 20:7-15), there will come the new heavens, the new earth, and the new Jerusalem (Revelation 21:1-22:5). Then Christ will deliver up the kingdom to God, even the Father; and the triune God, Father, Son, and Holy Spirit, will reign forever and ever (1 Corinthians 15:23-28). All of these things were decreed by God and they will most surely come to pass.

3. THE DEFINITION OF CREATION

The term "create" is used in two senses in Scripture:

1. immediate creation; and

2. mediate creation.

3.1 Immediate Creation

Immediate creation is the free act of God, without the use of pre-existing materials or secondary causes, He brought into being, immediately and instantaneously, the whole visible and invisible universe. It was an act in which the whole trinity had a part, involving the equality of Father, Son and Holy Spirit; it was the first act of God; it was effected for the glory of God; it was not a reshaping of pre-existing materials or the work of secondary causes; it was all-embracing in its scope, including not only all material existences, but also all immaterial existences.

3.2 Mediate Creation

Mediate creation, on the other hand, is those act of God which do not originate things; they, instead, shape, adapt, combine, or transform existing materials. God may Himself directly shape, adapt, combine or transform the existing materials, or He may indirectly do this through the operation of secondary causes.

3.3 The Bible Provides a Solution to the Issues of Origins

From ancient times men have been trying to find out the origin of the universe.

Did the universe always exist or has it had a beginning? If it has had a beginning, how and when did it come into being?

Science, philosophy or other world religious systems cannot solve the problem. Science may seek to find an answer to the problem of origins, but because it must work in the area of empirical knowledge, the study of origins and first causes is necessarily outside its domain. Philosophy and other world religious systems have given no adequate solution to the problem. They either deny creation altogether, or they explain it in such a way as virtually to deny it.

A solution to the issues of origins must come from Scripture and be accepted by faith (Hebrews 11:3). Scripture declares the how and why of physical and spiritual existence.

4. THE WORKS OF GOD: CREATION

This is recorded in Genesis 1 and 2. These Scriptures record the immediate and the mediate creation of the universe and of man.

4.1 The Immediate Creation of the Universe

The opening statement of the Bible declares that "in the beginning God created the heavens and earth" (Genesis 1:1). According to these words, the universe is neither eternal, nor formed out of pre-existing things, nor sprung from necessity, but due to the immediate creative act of God. It was created out of nothing.

The Hebrew verb bara (to create) expresses better than any other verb the idea of an absolute creation. The qal stem of this verb is employed exclusively in the Old Testament for God's activity; the subject of the verb is never man. Men can "make" (Hebrew, asah) things, but they cannot create things out of nothing. God is said to create:

1. the wind (Amos 4:13);

2. a clean heart (Psalm 51:10); and

3. new heavens and a new earth (Isaiah 65:17).

Genesis 1 emphasizes three great beginnings, each initiated by God (cf. 1:1, 21, 27). The creative act of God reflected in verse 1, therefore, involved no pre-existing material; a sovereign, all-powerful God created the heavens and the earth from nothing (John Davis, Paradise to Prison, Grand Rapids: Baker Book House, 1975, pp. 40, 41).

4.2 The Mediate Creation of the Present Universe

Whether due to deliberate incompleteness in the original act of creation, or to some catastrophe that befell the original creation, we find in Genesis 1:2 that the earth was "formless and void, and darkness was over the surface of the deep." Then there follows the formation of the present order. Therefore, certain questions are raised:

1. Was the creation immediate, mediate, or a combination of both?

2. What was included in the immediate creation of God?

3. Does Genesis 1:2 represent the original condition of the earth or a condition due to some great cataclysm?

4. Are the six days of creation to be thought of as six revelatory days, long periods of time, or six literal days?

5. What is the age of the earth?

4.3 Was the creation immediate, mediate, or a combination of both?

Some limit immediate creation to the act described in Genesis 1:1 and regard the rest of the chapter as mediate creation. Others see a combination of immediate and mediate creation throughout the entire chapter.

4.3.1 Creation of light

We have two interpretations here:

1. The sun may have been included in the original creation, and the light (Genesis 1:3-5) may have come from the sun.

2. God probably created light apart from the sun (note: I agree with this position.).

Some people criticize the Bible because of the late creation of the sun. They say that the God should create the sun on the first day otherwise the story of creation mentioned in the Bible must be false and illogical because it is impossible to distinguish between the evening and the morning in the first 3 days. However, God Himself is the source of light (John 1:1-14; Revelation 21:23; 22:5, 16). He can provide temporary light energy to the universe in the first 3 days of creation.

4.3.2 Creation of vegetables

We have two interpretations here:

1. The germs of vegetable life may have survived from a primitive condition, so that God needed merely to command the earth to "sprout vegetation, plants yielding seed, and fruit trees bearing fruit after their kind, with seed in them" (Genesis 1:11-13).

2. It seems more probable that vegetation was directly created by God on the third day (note: I agree with this position.).

4.3.3 Creation of animals

In Genesis 2:19, we read, "And out of the ground the Lord God formed every beast of the field and every bird of the sky." This would seem to teach the mediate creation of all animals, fish, fowl, reptiles, etc. (Genesis 1:20-25), though surely animal life itself was directly created by God.

4.3.4 Creation of man

We are informed that "God formed man of dust from the ground, and breathed into his nostrils the breath of life" (Genesis 2:7). This would show that man, too, was created mediately, as far as his body is concerned. Though man and animals were made of dust and return to dust, the soul of man was surely immediately created by God.

4.4 What was included in the immediate creation of God?

The followings may be included in the immediate creation of God:

1. the heavens,

2. the angelic inhabitants of heaven (Job 38:7; Nehemiah 9:6);

3. the earth; and

4. all the waters and gases of the earth (Isaiah 42:5; Colossians 1:16; Revelation 4:11).

Some have suggested that possibly some of the angelic beings, under the headship of him who turned out to be Satan, were assigned to this earth (cf. Luke 4:5-8). This is a plausible supposition, but there is no positive Scripture to support it, unless Ezekiel 28:12-19 is to be interpreted in that way (cf. also Isaiah 14:9-14).

4.5 Does Genesis 1:2 represent the original condition of the earth or a condition due to some great cataclysm?

This is answered in three ways:

1. restoration theory, or gap theory;

2. recreation theory; and

3. traditional orthodox view.

4.5.1 Gap theory or Restoration theory

The gap theory, or restoration theory, proposes that after the original creation (Genesis 1:1), Satan fell, resulting in divine judgment upon the earth (Genesis 1:2). What follows are six days of recreating the earth. This view holds that "was" (Genesis 1:2) should better be translated "became." It further argues that the picture of formlessness, emptiness, and darkness (Genesis 1:2) is chiefly a picture of divine judgment, for God could not have created the earth this way (Isaiah 34:11; 45:18; Jeremiah 4:23; 1 John 1:5). Further, this position provides a time framework in which the fall of Satan may have taken place (Isaiah 14:9-14; Ezekiel 28:12-19).

Between Genesis 1:1 and 1:2, the theory goes, there was a gap of time during which a great catastrophe destroyed the world. These creatures, created in 1:1, became extinct or were destroyed during the gap between 1:1 and 1:2. This time span is usually considered to be quite large (millions of years) and is also reputed to encompass the so-called "geologic ages."

The gap theory can be traced back to the early 19th century when the new discipline of geology was breaking upon the scientific scene. Theologians were in no intellectual position to argue with the geologists. Rather than accept the accusation that the Biblical record was no longer valid in the light of "scientific" claims, they chose to accommodate the Scriptural presentation to these new geological theories. A place had to be found for the vast ages of the past, well beyond the accounts of the first man and his environment as recorded in the Bible, and the most accommodating place was between the two aforementioned verses of Genesis.

I disagree with this theory due to the following reasons (for detailed discussion, please read Henry M. Morris, The Genesis Record, Grand Rapids: Baker Book House, 1976, pp. 37-48):

1. The Hebrew construction of verses 1 and 2 links the two together in a circumstantial clause.

2. The context of Genesis 1:1 did not indicate any creative act of God. It is clear that creation began with Genesis 1:2 instead of Genesis 1:1.

3. There is no valid evidence to support that there was a gap of time between Genesis 1:1 and 1:2. It is significant that every verse in the first chapter of Genesis (except Genesis 1:1) begins with the conjunction "And" (Hebrew, waw). This structure clearly means that each statement is sequentially and chronologically connected to the verses before and after. There is no room for a gap of time between Genesis 1:1 and 1:2. The condition described in Genesis 1:2 follows immediately upon the creative act of Genesis 1:1. The gap is nowhere mentioned in Scripture and is thus based entirely on human interpretation. Such proposed time gap is purely an imagination of some theologians.

4. The context of Genesis 1 did not suggest that the Hebrew word (hayetha) should be translated "became." The gap theory proposes that the word translated "was" (Hebrew, hayetha) should be translated "became," thus suggesting a change of state from the original perfect creation to the chaotic condition inferred from 1:2. However, the verb is the regular Hebrew verb of being (hayetha), not the word normally used to denote a change of state (haphak). Although hayetha can also be used to introduce a change of state, it simply means "was" in 98% of its occurrences in the Bible. There is nothing at all in the context of Genesis 1 to suggest that it should in this particular case be rendered "became." But even if it were to be translated "became," it would not necessarily imply a change of state. It might well refer simply to the nature assumed by the created earth in response to the divine creative decree of Genesis 1:1.

5. The context of Genesis 1 did not suggest that the Hebrew words (tohu waw bohu) should be translated "ruined and desolate." The gap theory suggests that the words, "without form and void" (Hebrew, tohu waw bohu), should be translated "ruined and desolate." It would then speak of a divine cataclysmic judgment which had been visited on the earth and which had left it in a chaotic and ruined condition. However, the proper translation of the word tohu depends on the context of Genesis 1:2. It should be translated exactly as "without form." Likewise, the word bohu does not connote a desolation, but simply "emptiness." When initially created, the earth had no inhabitants, it was "void." The creation narrative in Genesis 1 tells the steps by which God brought form to the unformed earth and living inhabitants to its empty surface.

6. The terminology of verse 2 does not imply a "catastrophe." The creative work is incomplete at this point, but the language does not necessitate a ruined earth. The words "without form and void" simply describe an unformed, uninhabited earth.

7. If such a gap did exist, there is no Biblical reason to suggest that it extended through vast geologic ages. It might have been a very brief period of time.

8. We cannot automatically assume that fossils were formed during a gap or indefinite period. Genesis 1 indicates that animals and plants were not created until the third, fifth, and sixth days, which follow later in the creation record. Some gap theorists attempt to place the entire fossil record in the gap.

9. It contradicts the teachings of Romans 5:12 and 1 Corinthians 15:21-22. Its "gap" creates a problem with Romans 5:12 which teaches that death (and consequently extinction) entered the world with Adam, not before. Added to this are the claims of 1 Corinthians 15:21, 22 that by "man came death" and "as in Adam all die." It is easily seen from these Scriptures that death on the earth did not precede Adam's sin, but resulted from it. To insist that anything died prior to the judgment passed upon Adam is to be in contradiction with these passages in Romans and Corinthians.

4.5.2 Recreation theory

Another view sees the gap as occurring before Genesis 1:1, and 1:1ff. as telling of a recreation. In this view Genesis 1:1 is a summary statement of what follows, just as Genesis 2:1 summarizes what has gone before. Genesis 1:2 is indicative of the judgment of God, but how or why this judgment came about is shrouded with mystery. It seems probable, however, that Satan's fall may well have been the cause. In this view Moses gives the order of the present creation, and he is not concerned with the original creation or what had caused the judgment from God.

4.5.3 Traditional orthodox view

The most common view, or traditional orthodox view, interprets Genesis 1:2 as presenting the universe in a state of incompleteness. After stating that the earth was unfinished, Moses continued to tell how it was made into an inhabitable place for man. The picture of formlessness, emptiness, and darkness is not necessarily a description of judgment, but rather of incompleteness; God's created earth was meant to be inhabited (Isaiah 45:18). This view does not allow for a gap between Genesis 1:1 and 1:2, nor for a creation before Genesis 1:1. As far as the fall of Satan, the history is not concerned with it; however, it obviously must have occurred before Genesis 3:1.

The essential meaning of Genesis 1 is summarized as follows:

1. In the beginning God created the heaven (i.e. space) and the earth (i.e. matter, raw materials, etc.) (Genesis 1:1).

2. And the matter so created was at first unformed, empty and uninhabited (Genesis 1:2).

3. Moses continued to tell how it was made into an inhabitable place for man in six literal days (Genesis 1:3-31).

Genesis 1:1

The initial creation was of basic elements and raw materials rather than of a completed system. The created cosmos was a tri-universe of time, space and matter. Initially there were no stars or planets, only the basic matter component of the space-matter-time continuum. The elements which were to be formed into the planet earth were at first only elements, not yet formed but nevertheless comprising the basic matter - the "dust" of the earth.

Genesis 1:2

In Genesis 1:2 we are told that in the beginning the earth was without form, and void. The earth was void, or empty. When initially created, the earth had no inhabitants, it was "void."

Genesis 1:3-31

Moses continued to tell the steps by which God brought form to the unformed earth and living inhabitants to its empty surface.

Examples

Let us suppose that there is a vacant lot where someone is going to build a house. Suddenly, one day, you notice that the builder has placed bricks, sand, sacks of cement, and other building materials on the lot. At that time, we would say that the house is without form - it hasn't been built yet. And we could certainly say it is void, or empty. Obviously, no one can live in it yet.

There is a vacant aquarium tank where someone is going to build a marine aquarium. The builder has placed rocks, sands, sea shells and water inside the aquarium tank. And then, he has mixed salts to the water inside the tank in order to reach the optimum concentration suitable for the survival of marine fishes. Finally, he has placed marine fishes inside the tank. He has spent total 6 days in building the aquarium tank. However, you deny that the tank is purposely built by a builder, you want to know the age of the aquarium tank by measuring the concentration of the salt water inside the tank. You assume that the water originally should be flesh (i.e. zero concentration), the flesh water dissolve the rocks and sands inside the tank naturally to reach the required concentration, you  estimate the amount of time required and then make a conclusion that the aquarium tank must be existed for very long period of time.

That is the way it was in the beginning. Everything was there that God needed to make the earth, but He had not yet formed the earth and put living things on it.

I believe that this view is the best way to interpret Genesis 1.

4.6 Are the six days of creation to be thought of as six revelatory days, long periods of time, or six literal days?

This is answered in five ways:

1. six revelatory days;

2. day-age theory;

3. threshold evolution;

4. progressive creationism; and

5. six literal days (traditional orthodox view).

4.6.1 Six revelation days

Some hold that Moses received the revelation concerning creation during a span of six days. In this view the six days were days in the life of Moses, not days of creation. "Creation was revealed in six days, not performed in six days." Against this view would be a verse like Exodus 20:11, "For in six days the Lord made the heaven and the earth, the sea and all that is in them, and rested on the seventh day."

4.6.2 Day-age theory or theistic evolution

Others hold that the days refer to long eras of time. This is the day-age theory. There are variations within the position, but the primary thrust is that God created the physical universe and life and then guided the evolutionary process through long period of time. This position, often called theistic evolution, allows for the geological ages, evolutionary processes, and the active involvement of a creator God.

4.6.3 Threshold evolution

Some refine the theistic evolution theory into what is known as threshold evolution, which contends that God stepped in at certain key points in the evolutionary process and created some new thing. This view rejects macro-evolution, but accepts micro-evolution, that is, that there can be "a wide and varied change within the kinds originally created by God." Man himself is considered a special creative act of God.

4.6.4 Progressive creationism

A similar approach to threshold evolution, though not necessarily in harmony with the day-age concept, is progressive creationism. God created the unformed matter and then, through the working of His Spirit, formed and directed the creation progressively according to His preordained plan. God took the raw material and formed the finished product. This involved several acts of creation as well as the employment of His ordained natural laws.

4.6.5 Six literal days (Traditional orthodox view)

Finally, many interpret the six days as literal days (note: I agree with this view.). The term "literal day" refers to the time for one rotation of the earth on its axis, today approx. 24 hours, resulting in a day / night sequence. But according to Genesis 1, whereas light and the day / night cycle were created on day one, the sun wasn't created until day four, so there was no sun during the first three days. In Scripture, however, there is no differentiation between the length of the first three days and the last three, and the entire week is referred to as being "6 days" long, followed by a day of rest. According to the Scripture, God Himself is the source of light (John 1:1-14; Revelation 21:23; 22:5, 16). He can provide temporary light energy to the universe in the first 3 days of creation.

4.6.5.1 Usage of the term "day" in the Bible

The term "day" is used in various ways in the Bible:

1. daylight as distinguished from darkness (Genesis 1:5, 16, 18);

2. daylight and darkness combined (Genesis 1:5);

3. the six creative days (Genesis 2:4);

4. sometimes it is rendered "time" (Genesis 26:8; 38:12); and

5. indefinite periods such as "the day of their calamity" (Deuteronomy 32:35), "the day of battle" (1 Samuel 13:22), "the day of fury" (Job 21:30), "the day of Salvation" (2 Corinthians 6:2), and "the day of the Lord" (Amos 5:18).

4.6.5.2 Is it reasonable to believe that God created the universe in six literal days?

The length of time for the creation-week days has been demonstrated conclusively by many Bible-believing scholars to be only six literal days, the reasons are summarized as follows:

1. The appearance of the sun and moon to rule the day and night.

2. The interdependence of the created universe (Can green grass or living animals exist over a prolonged period of time without the sun?).

3. The Hebrew word yom, translated "day," can have a variety of meanings, and sometimes can mean an indefinite period of time. It occurs over 2,000 times in the Old Testament, and it almost always certainly means a literal day.

4. The use of numerals before the word "day." When the Hebrew word yom is modified by a number, such as "6 days," or the "third day" (as it is some 359 times in the Old Testament outside of Genesis 1), it always means a literal day.

5. The words "evening and morning," which always mean a true daily evening and morning, define yom some 38 times throughout the Old Testament outside of Genesis 1.

6. There are several good words in Hebrew which mean "time," or an indefinite period, which the writer could have used, but yom was chosen, the only Hebrew word which can mean a literal day.

7. The general tenor of the passage, plus the summary verses in Genesis 2:1-4, will not allow any other meaning. Genesis 1:1-2:4 was obviously intended to give a chronology of events that really happened, just as written.

8. Furthermore, when the plural form of yom is used, yamim, as it is over 700 times in the Old Testament, including Exodus 20:11, it always means a literal day.

9. Perhaps the most definitive passage was written by God's own finger on a slab of rock so that we couldn't get it wrong. The fourth of the Ten Commandments regards resting on the Sabbath Day (read Exodus 20:8-11). In Exodus 20:8-11, God instructs us to work 6 days and rest one day because He worked 6 days and rested 1 day - during which week He created the heavens, the earth, the sea, and all things in them.

10. The passage in Exodus also clears up another mystery. "If God is omnipotent, surely He is capable of creating the entire universe instantaneously. Why did He take 6 days?," some ask. The answer is, to provide a pattern for our work week. We are to work 6 days and rest one, just as He did. The seventh day rest is a commemoration of His perfect work of creation.

Thus, in all cases, the use of the language implies a literal meaning for yom. Why could Genesis 1 be the exception? The God say it plainly that He created the universe in 6 literal days!

4.7 How to explain the seemingly long geological ages?

The seemingly long geological ages are a problem with this position. Several solutions are suggested:

1. Creation scientists showed that the age of the earth is less than 20 thousand years (i.e. the earth is very young).

2. The universal flood, known as the Genesis Flood, had major effects on the topography of the earth (Genesis 7-8).

3. There are gaps in the early genealogies of Genesis, and therefore creation should be considered to have occurred much before 4000 BC.

4. Since God created man with the appearance of age (Adam was created full-grown), He may also have created the earth with the appearance of age.

5. The interdependence of the created earth conditions.

4.8 What is the age of the earth?

Various theories are suggested:

1. Big bang theory;

2. Standard Geological Column;

3. Radioactive dating;

4. Theistic evolution;

5. Gap theory; and

6. Biblical creationism (Traditional orthodox view).

4.8.1 Big bang theory

Some see the origin of the universe as the burst of the primeval atom into the present universe; others hypothesize that the universe is in a continuing state of localized progression and regression. Within this universe the earth took form from an original mass of dust and gas some ten billion years ago.

According to this theory, billions of years ago there weren't any stars, or planets, or people, or anything else. All of the energy and matter in the universe was crammed together in a big ball, or "cosmic egg." Where did the cosmic egg come from? How did it get there? No one knows! The cosmic egg exploded with a "big bang." How long was it there before it exploded? Why did it explode? No one knows.

Where did the stars and planets come from? How did they form? Evolutionists imagine that somehow stars created themselves from hydrogen gas. They believe that the hydrogen molecules in a certain area of space began to pull in on themselves by gravity. As the cloud of gas got smaller and smaller and the molecules of gas got closer and closer, the cloud of gas got hotter and hotter, and finally, evolutionists tell us, the cloud of gas got so hot, it became a star.

The Big bang theory must be wrong due to the following reasons:

1. Actually, there is a very simple scientific reason why this could never happen and why stars cannot create themselves. If the cloud of gas is going to collapse, or sink in on itself to make a star, the gravity pulling in has to be stronger then the gas pressure pushing out. Scientists have ways of calculating these two forces. It turns out that the gas pressure pushing out is almost 100 times stronger than the gravity pulling in! Instead of the cloud of gas getting smaller and smaller until it forms a star, it would get bigger and bigger, and a star could never create itself.

2. The universe is not only very large and complex, it is very orderly. Such complicated universe cannot be formed by chance. Has anyone ever seen an explosion create order? Of course not! Explosions don't create order, they just leave a mess.

3. Sir Fred Hoyle, one of the world's most famous astronomers, no longer believes in the Big Bang theory. He says that no stars, no planets, no galaxies - nothing like that - could ever come out of such a "big bang." Sir Fred Hoyle used to be an atheist and an evolutionist, but now he believes that life had to be created! Sir Herman Bondi, a noted British astronomer, admitted that all such theories have been proven wrong by scientific facts (Sir Herman Bondi, New Scientist, August 21, 1980, p.611). Sir Harold Jeffreys, another well-known British astronomer, said that since all of our theories about how the Solar System formed have been shown to be wrong, we can say it doesn't exist!

4.8.2 Standard geological column

The Standard Geological Column, used by evolutionary geologists for dating the earth's strata, was based on the theory of evolution and developed from a study of the fossil content (paleontology) in the various rock formations and strata. It dates according to eras: precambrian (3,500 million or more years of age), paleozoic (270-3,500 million years), mesozoic (135-270 million years), and cenozoic (present-135 million years). The earliest forms of life are found in the precambrian era.

But how do geologists know that the theory of evolution is correct? Geologists know that fossil evidence is supposed to be the primary basis for evolution. The assumed evolutionary progression is based on the fossil record so constructed. Here is obviously a system of circular reasoning. Fossils are used as the only key for placing rocks in chronological order. The criterion for assigning fossils to specific places in that chronology is the assumed evolutionary progression of life; the assumed evolutionary progression is based on the fossil record so constructed. The main evidence for evolution is the assumption of evolution! Therefore, the fossils really do not provide a satisfactory means for dating rocks. Consequently there is certainly no real proof that the vast evolutionary time scale is valid at all. The Geologic Time Scale is a statement of evolutionary dogma which cannot be proved by any scientific methods.

4.8.3 Radioactive dating

Various kinds of dating methods are used. One method, by measuring the annual increase of sodium in the ocean, determines the ocean to be just under 100 million years old. Another method measures geological time by studying the rate of decay of radioactive elements, such as uranium, potassium, and rubidium. According to this method, some meteorites show an age of 4,700 million years. Certain earth minerals are 3,500 million years. Another method uses radiocarbon dating. (note: For detailed information of dating methods, please study Apologetics, Chapter 7, The Age of The Earth).

Problems with all radiodating methods are listed below:

1. W.F. Libby, inventor of the C-14 dating technique, found that, prior to 1600 B.C., the radiocarbon dates go wild. But, since he assumed earth was millions of years old, he went ahead with his work and ignored the problem.

2. Lee, Robert E. say, "The troubles of the radiocarbon dating method are undeniably deep and serious. The radiocarbon is still not capable of yielding accurate and reliable results. There are gross discrepancies, the chronology is uneven and relative, and the accepted dates are actually selected dates." (Lee, Robert E., Radiocarbon, Ages in Error, Anthropological Journal of Canada, Vol. 19, No.3, 1981, pp.9, 29)

3. G.T. Emery discovered that long half-life radioactive elements do not have consistent half-lives! This would be like having a clock, with one "sixty minutes" actually eight minutes long, with another two days in duration.

4. F.B. Jeaneman noted that just one catastrophe, such as a worldwide flood, would throw all the dating clocks off. Immense contamination of all radioactive sources would occur; there would be major shifting of rock pressure and reversals in earth's magnetic core.

5. All aside from contamination and other problems, everything hinges on unchanging decay rates. But H.C. Dudley noted five ways they could change. Dudley actually changed the decay rates of 14 different radioisotopes by means of pressure, temperature, electric and magnetic fields, and stress in molecular layers. He also cited research by Westinghouse laboratories which changed the rates simply by placing inactive iron next to radioactive lead.

6. These systems of dating are not exact, for they assume a uniformitarian geology, conditions available only in a scientific laboratory. Uniformitarianism either presupposes the absence of or ignores the presence of a personal God who acts in His creation.

Dating the age of the earth along secular scientific methods is very inexact. One scientist acknowledges, "On the average, the age of the earth has been doubling every 15 years for the past three centuries; the rate, perhaps, has been somewhat faster during the past century."

4.8.4 Theistic evolution

Theistic evolution, as stated earlier, postulates that God directs and controls the evolutionary processes from the rudimentary beginnings to the culmination of man. The dating methods are no different than in the non-theistic geological methods mentioned above. The day-age theory or similar approaches also seek to harmonize the geological eras with the Genesis 1 account.

4.8.5 Gap theory

Another consideration is the gap theory. If, as has been suggested by many, Genesis 1:2ff. is a recreation, the date of the original creation could be early or late. The period between the creation and recreation is unknown. Some postulate long period of time; others a short period of time.

As I have mentioned in section 4.5.1 of this chapter, this theory must be wrong.

4.8.6 Biblical creationism or young earth theory (Traditional orthodox view)

And finally, genuine Christians hold a creation date of approx. 6 thousand to 20 thousand years. Archbishop Ussher (AD 1581 - 1656) worked out a series of dates from the genealogies in the Bible and concluded that the world was created in 4004 BC. There seems to be some evidence for primitive cultures before 10,000 BC (John Davis, Paradise to Prison, Grand Rapids: Baker Book House, 1975, p. 31). Creation scientists suggest that the creation of the universe cannot earlier than 10,000 BC (Henry M. Morris, The Genesis Record, Grand Rapids: Baker Book House, 1976, p. 45). The recent creation theory of 6 to 20 thousand years seems more tenable and more in keeping with the grammatical-historical methods of interpretation than does the early dating of billions of years.

If creation (or recreation) is recent, and the literal interpretation of Scripture favors this, the interpretation of long geological ages and the Standard Geological Column must be challenged. What is the answer to the seemingly astronomical expanse of time necessary for the earth's formation? As was suggested earlier (i.e. section 4.7), answers can be found in the following ways:

1. mature creationism (i.e. appearance of age);

2. the interdependence of the created earth conditions;

3. omissions in the Genesis genealogies;

4. flood geology; and

5. creation science.

4.8.6.1 Mature creationism (i.e. appearance of age)

The fact that Adam was created full-grown seems obvious from Genesis 2. Therefore, in at least the creation of Adam, we have the appearance of age. Is it not also conceivable that the whole creation of God had the appearance of age, perhaps even including the fossils. If God created the universe with the appearance of age, then we can see that we have no zero reference point in measuring the exact age of the earth.

For example: When we want to know the length of a rod, we usually use a ruler to assist us to measure the length of it. If we don't have such zero reference point in our ruler, then how can we accurately measure the length of the rod?

4.8.6.2 The interdependence of the created earth conditions

Can sea animals exist in pure water? It is obvious that the salt concentration of the sea must be suitable for the habitation of sea animals. God must have created the sea with suitable initial salt concentration, otherwise all sea animals could not survive. Likewise, the soil and atmospheric conditions must have created with initial suitable compositions, otherwise all plants and animals could not survive.

4.8.6.3 Omissions in the Genesis genealogies

Also, a study of the various Biblical genealogies indicates that they are incomplete and contain omissions. Acknowledging these three items allows one to postulate a creation date earlier than 4,000 BC, while at the same time not demand the billions of years.

4.8.6.4 Flood geology

The Bible teaches a universal flood (Genesis 7-8), and such a cataclysmic event would have far-reaching effects upon the topography of the land.

4.8.6.5 Creation science

What do scientific facts tell us? They declare that our planet is only a few thousand years old. The following paragraphs are some of the scientific facts to prove it:

1. Evidence From Our Sun. The sun must be quite young obtained from the direct measurement of its diameter. "Jack Eddy, of the High Altitude Observatory in Boulder, claimed that the sun was shrinking at such rate that our local star would disappear within a 100,000 years." (John Gribbin, The Curious Case of the Shrinking Sun, New Scientist, Vol. 97, March 3, 1983, pp.592-594) This means that our sun, as little as 50,000 years ago, would have been so large that our oceans would boil. In less time in the past (25,000 years or so), all life on earth would have ceased to exist.

2. Evidence From Our Own Moon (Moon dust). Ultraviolet light changes moon rocks into dust. It had long been predicted that a thick layer of dust (32-96.5 km), caused by ultraviolet radiation on the moon's 4-billion-year-old surface, must cover the moon's surface. But scientists were astonished to learn that there is not over (5.08-7.62 cm) of dust.(Harold S. Slusher, Age of the Cosmos, San Diego, Institute for Creation Research, 1980, p.76).

3. Evidence From Earth's Atmosphere (Atmospheric Helium). Our helium comes from three sources: Radioactive decay of either uranium or thorium produces helium. Helium spewed out by the sun, is pulled in by earth's gravity. All of that helium is accumulating, since helium is not able to reach escape velocity and go into outer space. But the amount of helium we have is too small if our world has existed for long ages. Henry Faul estimated that the age of the atmosphere should be several thousand years (Henry Faul, Nuclear Geology, New York: John Wiley, 1954).

4. Evidence From the Earth (Magnetic Field Decay). Earth's magnetic field is slowly lessening. This evidence is found by Dr. Thomas G. Barnes, Professor of Physics at the University of Texas (Thomas G. Barnes, Origin and Destiny of the Earth's Magnetic Field, 2nd Edition, San Diego: Institute for Creation Research, 1983, pp. 132). He has pointed out that the strength of the magnetic field has been decaying exponentially with a half-life of 1400 years. This would mean that the earth would have had a magnetic field 32 times stronger than it is now even 7,000 years ago.

5. Evidence From Beneath the Surface of the Earth. How do fossils form? The bodies of death animals usually float to the surface, although sometimes they sink to the bottom, where, in either case, they are eaten by scavengers or decomposed by bacterial or mechanical action. In no case do they remain for long. It is suffice to say that in order to be preserved, they must be buried quickly, out of reach of destructive agents. And this is how it is at the Green River Formation. Fossilized catfish are found in abundance, having the skin and soft parts preserved, obviously buried rapidly (Buchheim, H. Paul and Surdem, Ronald C., Fossil Catfish and the Depositional Environment of the Green River Formation, Wyoming, Geology, Vol. 5, April 1979, p.196). Fossils actually support rapid catastrophism due to the Genesis Flood (Genesis 7:18-24).

6. Evidence From on the Surface of the Earth. A tremendous amount of meteoritic material falls each year on the earth. Isaac Asimov calculated that 14,300,000 tons of new meteror dust must enter the atmosphere each year. If the earth is several billion years old, then meteror dust by now would form a layer 54 feet thick cover all the surface of the earth if (Isaac Asimov, 14 Million Tons of Dust Per Year, Science Digest, Vol. 45, Jan. 1959, p.34). Obviously, no layer of meteoritic dust of any appreciable thickness is found around the earth's surface.

7. Evidence From Civilization. If mankind had been living on earth for millions of years, we should find records extending back at least 500,000 years. But, instead, records only go back to about 2000-3000 B.C. When writing began, it was fully developed. The earliest dates are Egyptian based on Manetho's king lists (H.R. Hall, Article, Egypt, Archaeology in Encyclopedia Britannica, 1956, p.37, Vol. 8). Studies of ancient agricultures in Europe point to similar conclusion (J. Troels Smith, Neolithic Period in Switzerland and Denmark, Science, Vol. 124, Nov. 2, 1956, p.879). The earliest Chinese date is approx. 2250 B.C. (Ralph Linton, The Tree of Culture, New York, Alfred A., Knopf Publishing Company, 1955, p.520). If the Biblical records are true, then this is exactly the historical evidence we would expect to find.

4.9 Biblical Proofs of Creation

There are many other Scriptures that teach the doctrine of creation. A few of them speak of the original creation of heaven and earth (Isaiah 40:26; 45:18). A goodly number of them speak of God's creation of all men (Psalm 102:18; 139:13-16; Isaiah 43:1, 7; 54:16; Ezekiel 21:30). Many represent God as the creator of heaven and earth and of all things in them (Isaiah 45:12; Acts 17:24; Romans 11:36; Ephesians 3:9; Revelation 4:11). As in Genesis 1, God is also represented as creating by means of His Spirit (Psalm 104:30), His Son (John 1:3; Colossians 1:16), and His Word (Psalm 148:5).

4.10 Weakness of the Non-Biblical Positions

Many philosophies deny the doctrine of creation and postulate other origins for the universe. Atheism, which denies the existence of God, must either make matter eternal or find some other natural cause. Dualism argues for either two eternal principles, one good and one evil, or two eternal beings, God and Satan or God and matter. Pantheism makes creation a part of God. Agnosticism says no one can know about God or His creation.

4.11 Why God Created the Universe?

First and primarily, God created in order to display His glory. The Scriptures declares, "Our Lord, how majestic is Thy name in all the earth, who hast displayed Thy Splendor above the heavens" (Psalm 8:1); "The heavens are telling of the story of God" (Psalm 19:1); and "Then the glory of the Lord will be revealed, and all flesh will see it together" (Isaiah 40:5; cf. Ezekiel 1:28; Luke 2:9; Acts 7:2; 2 Corinthians 4:6).

Second, God created in order to receive glory. The Bible commands, "Ascribe to the Lord the glory due His name" (1 Chronicles 16:29); "Ascribe to the Lord, O sons of the mighty, ascribe to the Lord glory and strength. Ascribe to the Lord the glory due to His name; worship the Lord in holy array" (Psalm 29:1f); and "Give glory to the Lord your God" (Jeremiah 13:16). The responsibility of the church is to glorify God (Romans 15:6, 9; 1 Corinthians 6:20; 2 Corinthians 1:20; 1 Peter 4:16).

The universe is God's handiwork, and it is intended to display His glory. It is, therefore, proper to study it in order to behold His glory. And also, it is proper to do what we can to enhance and declare His glory.

4.12 Conclusion

Christianity affirms that creation came through the sovereign will and working of an infinite God, who, though immanent in His creation, also transcends His creation. The doctrine of creation is a doctrine of faith (Hebrews 11:3). Therefore, the Biblical record must be accepted as the final authority.

5. THE WORKS OF GOD: HIS SOVEREIGN RULE

Having shown that all things have their origin in the decrees or purposes of God, and that God has created the whole material and immaterial universe, we come next to consider the question of the government of the universe.

God, as creator of all things, has an absolute right to rule over all (Matthew 20:15; Romans 9:20f), and He exercises this authority in the universe (Ephesians 1:11). This sovereignty of God is the ground of peace and confidence to all His people. They rejoice that the Lord God omnipotent reigneth; that neither necessity, nor chance, nor the folly of man, nor the malice of Satan controls the sequence of events and all their issues.

The Scriptures abundantly teach that God is sovereign in the universe (read 1 Chronicles 29:11; Psalm 115:3; Isaiah 45:9; Ezekiel 18:4; Daniel 4:35; Matthew 20:15; cf. Romans 9:14-21; 11:36; Ephesians 1:11; 1 Timothy 6:15f; Revelation 4:11). God's sovereignty involves:

1. preservation; and

2. providence.

5.1 The Doctrine of Preservation

5.1.1 The definition of preservation

By preservation we mean that God sovereignly, by a continuous agency, maintains in existence all the things which He has made, together with all their properties and powers. Preservation is to be distinguished from the act of creation, for only that which is already in existence can be preserved; that the objective creation is not self-existent and self-sustaining; and that it is not merely a refraining from destroying that which has been created, but a continuous agency of God by means of which He maintains in existence that which He has created.

5.1.2 The proof of the doctrine of preservation

It can be demonstrated from reason and from Scripture. The proof may be summarized as follows:

1. Matter does not have the cause of its being in itself.

2. It is everywhere contingent, dependent, and changing; it is not self-existent or self-sustaining.

3. No force is self-existent or self-renewing, for everywhere force implies the existence of a will that exerts and sustains it.

4. God would not be absolutely sovereign if anything occurred or existed in the universe apart from His will and power.

5. The Scriptures teach that after God completed the work of creation, He continues His activity in upholding the universe and its powers (Psalm 36:6).

6. Christ is the mediating agent in preservation: "in Him all things hold together" (Colossians 1:17); "upholds all things" (Hebrews 1:3).

7. God preserves animate and inanimate creation: "O Lord, Thou preservest man and beast" (Psalm 36:6; Psalm 104:29; Psalm 66:9; Acts 17:28).

8. God preserves His saints: "He preserves the way of His godly ones" (Proverbs 2:8; cf. Psalm 37:28); "they shall never perish; and no one shall snatch them out of My hand" (John 10:28).

5.1.3 The method of preservation

Theists would not all agree as to the way in which God does this. Three theories have been put forward to explain the method of preservation:

1. the deistic theory;

2. the continuous creation theory; and

3. the concurrence theory (biblical approach).

5.1.3.1 The deistic theory

Deism explains preservation in terms of natural law. It holds that God created the universe and endowed it with powers sufficient to keep itself in existence. The universe is, thus, a great self-sustaining mechanism, and God is a mere spectator of the world and of its operations, exerting no direct efficiency in sustaining it.

But this is a false assumption, for where it there a machine that can sustain itself? Furthermore, a lot of evidences show that God has not withdrawn from the universe:

1. God has become incarnate in Jesus Christ by a miraculous birth;

2. Regeneration is a supernatural work of God in the heart of man;

3. He sometimes intervenes miraculously in the affairs of the world; and

4. God answers prayer.

Therefore, this theory is wrong.

5.1.3.2 The continuous creation theory

This theory confounds creation and preservation. This view holds that from moment to moment God creates the universe with all that is in it. It is based on the conception that all force is divine will in direct exercise. It leaves no room for human will and the indirect exercise of the divine will in the form of natural law. This theory necessarily leads to pantheism. The errors of this theory are:

1. it makes the regular activity in nature the repetition of creation, rather than the indirect exercise of God's power;

2. it makes God the author of sin by making all will His will;

3. it removes man from being a real, self-determining moral agent; and

4. it does away with moral accountability.

5.1.3.3 The concurrence theory (biblical approach)

This theory is the Biblical approach. It holds that God concurs in all the operations of both matter and mind. Though God's will is not the only force in the universe, without His concurrence no force or person can continue to exist or to act (Acts 17:28; 1 Corinthians 12:6). His power interpenetrates that of man without destroying or absorbing it. Men retain their natural powers and exercise them.

Although God preserves mind and body in their working, He concurs with the evil acts of His creatures only as they are natural acts, and not as they are evil. In other words, in evil actions God gives only the natural power; the evil direction of these powers is caused by man only. God's declared hatred of sin proves that He is not the cause of man's evil acts: "do not do this abominable thing which I hate" (Jeremiah 44:4); and "Let no one say when He is tempted, 'I am being tempted by God'; for God cannot be tempted by evil, and He Himself does not tempt any one. But each one is tempted when he is carried away and enticed by his own lust" (James 1:13f; cf. Habakkuk 1:13).

5.2 The Doctrine of Providence

The Christian view affirms that God has not only created the universe, together with all its properties and powers, and that He is preserving all that He has created, but He also exercises sovereign control over it. This sovereign control is called providence.

5.2.1 The definition of providence

Providence means that continuous activity of God whereby He makes all the events of the physical, mental, and moral realms work out His purpose, and this purpose is nothing short of the original design of God in creation. To be sure, evil has entered the universe, but it is not allowed to thwart God's original, benevolent, wise, and holy purpose.

5.2.2 The proof of the doctrine of providence

The proof of the doctrine of providence is divided into two main categories:

1. The nature of God and the universe; and

2. The teaching of Scripture.

5.2.2.1 The nature of God and the universe

The universe itself bears evidence of God's sovereign rule over His creation:

1. Since God is the creator and consequent owner of the universe, He may be expected to govern His own possession.

2. We note that the universe everywhere exhibits evidence of intelligence and control.

3. We find that one system is adapted to another and the solar system to our world as a whole.

4. This is seen in men's constitution. Our sense of dependence involves the idea, not only of our origination by Him, but also of our continued existence.

5. He holds our soul in life; when He takes away our breath, we die.

6. Our sense of responsibility implies that God has a right to lay down the laws of moral conduct.

7. He knows all about our ways, and that He will reward the righteous and punish the unrighteous.

5.2.2.2 The teaching of Scripture

The Scriptures say more about God's work in providence than about His work in creation. They show that God exercises sovereign rule over all the:

1. physical universe;

2. plant and animal creation;

3. nations of the earth; and

4. areas of each man's existence.

(A) Physical universe

Scriptures indicates that God controls all the physical universe, including:

1. sunshine (Matthew 5:45);

2. stars (Job 38:31-33);

3. wind (Psalm 147:18);

4. lightning (Job 38:25, 35);

5. rain (Job 38:26; Matthew 5:45);

6. thunder (1 Samuel 7:10);

7. waters (Psalm 147:18);

8. hail (Psalm 148:8);

9. ice (Job 37:10);

10. snow (Job 37:6; 38:22);

11. frost (Psalm 147:16);

12. mountains (Job 9:5);

13. the earth quakes (Job 9:6); and

14. the ground yields her increase (Acts 14:17) at His mandate.

He uses the beneficent elements as expressions of His goodness and love, the destructive as instruments of discipline and punishment. Men should, therefore, humble themselves in the times of physical visitation and pray to Him who has all the elements in His power.

(B) Plant and animal creation

Every living creation is in the hand of God (Job 12:10). God provides for and controls all:

1. plants (Jonah 4:6; Matthew 6:28-30);

2. fowl (Matthew 6:26; 10:29);

3. beasts (Psalm 104:21, 27f; 147:9); and

4. fish (Jonah 1:17; Matthew 17:27).

(C) Nations of the earth

God "rules over the nations" (Psalm 22:28). He:

1. increases and destroys them (Job 12:23);

2. observes and judges them (Psalm 66:7; 75:7);

3. establishes and dethrones rulers (Daniel 2:37-39; 4:25);

4. sets national boundaries (Acts 17:26); and

5. uses nations and their rulers in the exercise of His will (Isaiah 7:20; 10:5-15; 45:1-4).

"There is no authority except from God, and those which exist are established by God" (Romans 13:1).

(D) Areas of each man's existence

Scriptures indicates that God controls all areas of each man's existence, including:

1. Over the birth, career, and death of men. God is actively involved before one is yet born (Psalm 139:16; Jeremiah 1:5) and works out His purposes in one's life (1 Samuel 16:1; Galatians 1:15f). This is the case whether one recognizes it or not (Isaiah 45:5; Esther 4:14). God provides for man's needs (Matthew 5:45; 6:25-32; Acts 14:17) and determines the time and circumstances of man's death (Deuteronomy 32:49f; John 21:19; 2 Timothy 4:6-8).

2. Over the successes and failures of men. The Lord promotes and demotes people (Psalm 75:7), puts down princes and exalts the lowly (Luke 1:52), makes rich and makes poor (1 Samuel 2:6-8). He is involved in the very thinking process of man (Proverbs 21:1).

3. Over the most trivial of circumstances. He is concerned with the sparrow, and more so the hairs of our head (Matthew 10:29f). He determines the way the lot falls (Proverbs 16:33). He even gives and withholds sleep (Esther 6:1).

4. Over the needs of His people. He cares for His own (1 Peter 5:7), gives safety (Psalm 4:8), protects (Psalm 121:3), provides good (Psalm 5:12), sustains (Psalm 63:8), supplies needs (Philippians 4:19), and in general makes all things work out for good for those who love Him (Romans 8:28). "For from old they have not heard nor perceived by ear, neither has the eye seen a God besides Thee, Who acts in behalf of the one who waits for Him" (Isaiah 64:4).

5. Over the destinies of the saved and the unsaved. He will bring the believer through this life to glory (Psalm 73:24), and, though He fall, the Lord will uphold Him (Psalm 37:23f), but judgment shall come from the Lord upon the unbeliever (Psalm 11:6).

6. Over the free acts of men. He worked in the hearts of the Egyptians to do His bidding (Exodus 12:36), and likewise in the hearts of David (1 Samuel 24:18), Artaxerxes (Ezra 7:27), the believer (Philippians 2:13), the king (Proverbs 21:1), even all men (Jeremiah 10:23). "The plans of the heart belong to man, but the answer of the tongue is from the Lord" (Proverbs 16:1).

5.2.3 How do the sinful acts of men fit into the program of a sovereign God?

How then do the sinful acts of men fit into the program of a sovereign God? Does God necessitate sin? Several incidents make it appear that way:

1. God hardened Pharaoh's heart (Exodus 10:27);

2. it was sin for David to number Israel, yet the Lord moved him to do it (2 Samuel 24:1; cf. 1 Chronicles 21:1);

3. God gave the sinner up to more sin (Romans 1:24, 26, 28);

4. He shut up all in disobedience (Romans 11:32); and

5. during the tribulation, God will send a deluding influence so that the unbelievers will believe a lie (2 Thessalonians 2:11).

If God is not the author of sin (Habakkuk 1:13; James 1:13; 1 John 1:5; 2:16), how can these incidents be explained? How is God related to man's sinful acts? This can be answered in four ways:

1. God restrains man from the sin which man intends to do. This is called "preventative providence." God said to Abimelech, "I also kept you from sinning against Me; therefore I did not let you touch her" (Genesis 20:6). David prayed, "Also keep back thy servant from presumptuous sins; let them not rule over me" (Psalm 19:13; cf. Matthew 6:13). God has promised not to allow the believer to be tempted above what he can hear (1 Corinthians 10:13).

2. God, instead of actively restraining man from doing evil, will sometimes permit sin to take its course. This is called "permissive providence." In Hosea 4:17, God said, "Ephraim is joined to idols; let him alone." God "permitted all the nations to go their own ways" (Acts 14:16; cf. 2 Chronicles 32:31; Psalm 81:12; Romans 1:24, 26, 28).

3. God uses directive providence. He allows evil, but directs the way it goes. Jesus said to Judas, "What you do, do quickly" (John 13:27). Those involved in the crucifixion of Christ did what God predestined to occur (Acts 2:23; 4:27f). Man's intent was evil, but God used this evil intent to accomplish His will. God uses the wrath of man to praise Him (Psalm 76:10; cf. Isaiah 10:5-15).

4. God, through restrictive providence, determines the limits to which evil and its effects may go. He said to Satan, "Behold, all that he has is in your power, only do not put forth your hand on him" (Job 1:12; cf. 2:6; 1 Corinthians 10:13; 2 Thessalonians 2:7; Revelation 20:2f).

From these considerations it is clear that all the evil acts of the creature are under the complete control of God. They can occur only by His permission, and only insofar as He permits them. Though they are evil in themselves, He overrules them for good, classic examples are as follows:

1. the wicked conduct of Joseph's brethren;

2. the obstinacy of Pharaoh;

3. the lust for conquest of the heathen nations that invaded the Holy Land and finally carried the people into captivity;

4. the rejection and crucifixion of Christ;

5. the persecution of the church; and

6. the wars and revolutions among the nations have all been overruled for God's purpose and glory.

The fact that God has turned evil into good ought to induce His children to trust Him to do the same with the evil of the present generation.

5.2.4 The ends towards which providence is directed

God governs the world with a view to:

1. the happiness of the creature;

2. the mental and moral development of the race;

3. the Salvation and preparation of a people for His own possession; and

4. His own glory.

5.2.4.1 The happiness of the creature

God governs the world with a view to the happiness of the creature. Satan implied in his temptation of Eve that God was trying to withhold something good from her and Adam (Genesis 3:4f), and he has been endeavoring all along to make men believe that God is doing this. In contrast, the following Bible verses rebuke the false accusation of Satan:

1. "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" (Acts 14:17).

2. Jesus says, God "causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous" (Matthew 5:45).

3. His goodness has the important purpose of leading people to repentance (Romans 2:4).

4. God seeks the welfare of His children in particular, "No good thing does He withhold from those who walk uprightly" (Psalm 84:11).

5. "And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose" (Romans 8:28).

5.2.4.2 The mental and moral development of the race

God also governs the world with a view to the mental and moral development of the race. There is such a thing as an education of the race, but it is not an education that takes the place of Salvation. The entire Levitical system was educational, preparing the way for the introduction of the true Lamb of God that takes away the sin of the world (Galatians 3:24). This mental and moral development is seen in various ways during the Christian centuries. It is seen in the:

1. elevation of woman;

2. erection of hospitals;

3. introduction of educational systems;

4. abolition of slavery;

5. granting of religious liberty; and

6. development of technology in such areas as communication and transportation, etc.

These are all humanitarian developments, but even so, we must ultimately trace them back to God's providential government of the world. Though in themselves they have but a temporal value, they may be used as aids in the spread of the gospel.

5.2.4.3 The Salvation and preparation of a people for His own possession

God governs the world with a view to the Salvation and preparation of a people for His own possession, for examples:

1. He chose Israel that they might be such a possession (Exodus 19:5f);

2. He has called the church for the same purpose (Titus 2:14; 1 Peter 2:9);

3. the incarnation of God in Christ;

4. the atoning death of Christ;

5. the gift and coming of the Holy Spirit;

6. the production and preservation of the Scriptures; and

7. the institution of the church and its ministry are all intended to help save and prepare this people for Himself.

In a very real sense, God's providence is directed toward the production and preservation of saints (Ephesians 3:9f; 5:25-27). It is clear also that God bestows many blessings upon the unsaved people because of the presence of His people among them (Genesis 18:22-33; 2 Kings 3:13f; Matthew 5:13-16).

5.2.4.4 His own glory

The primary end of God's government is His own glory. He rules for the purpose of manifesting His perfections, including His:

1. holiness or righteousness;

2. power;

3. wisdom;

4. love; and

5. truth.

The providence of God is directed to the exhibition of these qualities of His being:

1. His holiness and righteousness are manifested in His hatred of and opposition to sin;

2. His power is manifested in His work of creation, preservation, providence, and redemption;

3. His wisdom, in His establishing ends and means to these ends;

4. His love, in His provision for His creatures, especially in His provision of Salvation through the gift of His Son; and

5. His truth, in the establishing of the laws of nature and of the mind, and in His faithfulness to His promises.

Thus the primary object of His sovereign rule is the manifestation of His own glory. As He Himself says, "For My own sake, for My own sake, I will act; for how can My name be profaned? And my glory I will not give to another" (Isaiah 48:11).

5.2.5 The means employed in the exercise of divine providence

The means employed in the exercise of divine providence are classified into two categories:

1. outward affairs; and

2. inward affairs.

5.2.5.1 Outward affairs

In outward affairs, God employs the laws of nature, such as:

1. He has established the seasons and assured us of food for our subsistence (Genesis 8:22); and

2. He has given man the instinct of self-preservation and the sense of moral responsibility (Romans 1:26; 2:15).

He sometimes supplements these laws by miracles, for examples:

1. He delivered and prepared Israel by a miracle (Exodus 14:21-31);

2. He provided relief in time of war (2 Kings 3:16f);

3. He delivered His servant Elisha (2 Kings 6:18); and

4. He free Peter for further ministry (Acts 12:1-19).

He sometimes brings things to pass by uttering His powerful word, for examples:

1. when He speaks, it is done; when He commands, it stands fast (Psalm 33:9);

2. when He calls for destructive insects, they come (Psalm 105:31, 34);

3. when He speaks the word of healing, sickness vanishes (Matthew 8:8, 13); and

4. when the lawless one will come and for a time rule the world, Christ will appear and destroy him with his powerful word (2 Thessalonians 2:8; cf. Revelation 19:20f).

5.2.5.2 Inward affairs

In the inward affairs of His government, God uses a variety of means:

1. God uses His Word. Men are frequently referred to the Scriptures for guidance and direction (Joshua 1:7f; Isaiah 8:20; Colossians 3:16). Kings, as well as subjects, are to be subject to the Word of God (Deuteronomy 17:18-20).

2. God appeals to man's reason in the solution of their problems (Acts 6:2). God's ways cannot be fathomed by reason, but they are not contrary to sound reason.

3. God uses persuasion. He has instituted the ministry to instruct and persuade people of the truth (Jeremiah 7:13; 44:4; Zechariah 7:7; Acts 17:30). Through His servants, God entreats men to be reconciled to Himself (2 Corinthians 5:20).

4. God uses inner checks and restraints. Paul was very sensitive to such inner indications of God's will (Acts 16:6f).

5. God uses outward circumstances. He leads by closed doors as well as by open doors (1 Corinthians 16:9; Galatians 4:20). It is, of course, always possible that inauspicious circumstances may be a test of our faith rather than a providential hindrance to a certain action. Only prayer and careful study can determine which is the case in any given instance.

6. God inclines the hearts of men in one direction rather than in another (1 Kings 8:58; Psalm 119:36; Proverbs 21:1; 2 Corinthians 8:16). He even inclines the hearts of evil men to do His will (2 Kings 19:28; Isaiah 45:1-6; Revelation 17:17).

7. God sometimes guides men by dreams and visions. Joseph (Matthew 2:13, 19, 22) and Paul (Acts 16:9f; 22:17f) were thus guided.

8. In some of His providential dealings, God employs special agents. These are the angels and the Holy Spirit. It appears as if the angels are used in the outward administration of His government (2 Kings 19:35; Daniel 6:22; 10:5-21; 12:1; Matthew 28:2; Acts 8:26; 12:7-10), and the Holy Spirit in the inward and spiritual part of His rule (Luke 4:1; John 16:7-15; Acts 8:29; 10:19f; 16:6f; Romans 8:14, 26). The former, of course, though great in power, are not omnipotent; the latter, being Himself God, is both omniscient and omnipotent.

5.2.6 The theories opposed to the doctrine of providence

The doctrine of providence is denied by those who do not believe in the true God. Three theories opposed to it may be briefly noted:

1. naturalism;

2. fatalism; and

3. pantheism.

5.2.6.1 Naturalism

Naturalism holds that nature is the whole of reality. Everything that occurs in the universe is due to the operation of the laws of nature. Man's happiness and chances of success are dependent upon his knowledge of and cooperation with these laws. While the Scriptures recognize the existence of the laws of nature, they do not teach that they operate independently. They represent them as neither self-directing nor self-sustaining. God concurs in all the operations of these laws, both of matter and of mind, and sometimes He acts entirely independent of them. In this way the miracles of the incarnation and resurrection of Christ can be explained.

5.2.6.2 Fatalism

Fatalism is to be distinguished from determinism. The former holds that all events are determined by fate, instead of by natural causes, and that nothing man can will or do affects the course of events; determinism holds that events take place of necessity, but that they are made necessary by events immediately preceding, to which they stand in a relation of cause and effect. The fatalist may speak of the decreeing power as God, but it is certainly not the God of the Scriptures. Fatalism recognizes the inadequacy of naturalism to explain all that happens and ascribes the events which take place in spite of natural law to the direct operation of fate. The chief objection to fatalism is that it makes the originating cause arbitrary and non-moral, and usually impersonal.

5.2.6.3 Pantheism

Since all pantheistic theories are necessitarian in nature, they have no real doctrine of providence. Since they are obliged to make the governing cause also the author of sin, they destroy all possibility of true morality. Man, being a part of this pantheistic god, cannot help sinning. Further, these theories cannot explain miracles. They may speak of "mutations" and "emergent evolution," but these ideas cannot explain the miracles of the incarnation and the resurrection of Christ, nor, indeed, any of the other Biblical miracles. Also, they deny the freedom of man. Being part of this world system, man, too, acts of necessity. Yet man feels that in a very real sense he can initiate action and that he is responsible for his conduct. He will not sacrifice his freedom to a logical process or a great mechanism of which he is supposed to be a part.

5.2.7 The relation of providence to some special problems

It is difficult to refrain from adopting one or the other of two extremes: that God is the sole actor in the universe or that man is the sole actor. The truth lies somewhere between these two extremes. This fact has to be kept in mind in connection with our conception of the freedom of man and of prayer. Note these relations briefly:

1. the relation of providence to freedom; and

2. the relation of providence to prayer.

5.2.7.1 The relation of providence to freedom

As has been said, God sometimes allows man to do as he pleases; that is, He puts no restraints in the way of man's carrying out his wicked desires. Also, God sometimes keeps a man from doing what, in his freedom, he would otherwise do. He uses circumstance, the influence of friends, and inner restraints to accomplish this purpose. Sometimes He controls sin by allowing it to go so far and no further. Finally, God always overrules what man does in order to accomplish His own ends. He makes even the wrath of man to praise Him.

5.2.7.2 The relation of providence to prayer

Some hold that prayer can have no real effect upon God, since He has already decreed just what He will do in every instance. But that is an extreme position. "You do not have because you do not ask" (James 4:2) must not be ignored. God does some things only in answer to prayer; He does some other things without anyone's praying; and He does some things contrary to the prayers made. In His omniscience He has taken all these things into account, and in His providence He sovereignly works them out in accordance with His own purpose and plan. If we do not pray for the things that we might get by prayer, we do not get them. If He wants some things done for which no one prays, He will do them without anyone's praying. If we pray for things contrary to His will, He refuses to grant them. Thus, there is a perfect harmony between His purpose and providence, and man's freedom.

6. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Lectures in Systematic Theology, Chapters X-XII, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.

2. The Genesis Record, A Scientific and Devotional Commentary on the Book of Beginnings, Grand Rapids, Baker House, 26th Printing, 1994, by Morris M. Henry, PhD.

3. The Amazing Story of Creation from Science and the Bible, Institute for Creation Research, 1990, by Duane T. Gish, PhD.

4. The Young Earth, Master Books, Creation-Life Publishers, 1994, by Morris D. John, PhD.

5. Scientific Creationism, Master Books, Institute for Creation Research, 2nd Edition, 1985, by Morris M. Henry, PhD.

6. What is Creation Science, Master Books, Creation-Life Publishers, Revised Edition, 1987, by Morris M. Henry and Parker E. Gary.

7. The Genesis Flood, The Biblical Record and Its Scientific Implications, Baker Book House, Grand Rapids, Presbyterian and Reformed Publishing Co., 39th Printing, 1995, by Whitcomb C. John, and Morris M. Henry, PhD.

8. The World That Perished, Grand Rapids, Baker House, Revised Edition, 1988, by Whitcomb C. John.

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