May 3 Show
Message: Blind Faith (Mark 10:46-52)
Question: What is love?
Why is Creation so Important?
Biblical creationism is important because of the effect a wrong understanding of Genesis has on the whole of Scripture. The devastation of misunderstanding Geneis is most catastrophic when it comes to Jesus and His death on the cross for salvation. When one treats the accounts of creation as spiritual, symbolic or allegorical he leaves no rational basis on which to conclude Jesus’ death and resurrection for salvation from sin is anything but spiritual, symbolic or allegorical. While many view Genesis as an allegory and Jesus’ death for sin as a historical reality, their affirming the truth about Jesus is not a result of the symbolic understanding of Genesis but contrary to it.
Why make such a strong statement? Multiple places in the New Testament draw a direct link between Jesus as the creator of Genesis and Jesus as the Savior of men. One of the reasons the Bible gives for Jesus’ ability and authority to redeem a people to Himself is that He is the creator of all. John 1 draws a clear line between the Creator and the Savior. The gospel of John intentionally copies the opening of Genesis, “In the beginning.” From the beginning of creation, John moves to discuss the one who is life, light and salvation. In the first chapter of his gospel, John introduces Jesus as the Creator who came into the world to give eternal life. In Colossians 1 Paul follows the same logical course John did. He introduces Jesus as the creator of all who took the sin of creation upon Himself on the cross. Hebrews 1 describes Jesus as God the creator who made all things and upholds all things. This same Jesus who is God the creator and God the sustainer cleansed men of sin by His death on the cross. These passages draw a significant theological and practical connection between Jesus as the Creator and Jesus as the Savior.
Some may object that these passages do not repeat the Genesis depiction of creation. One can affirm Jesus as creator through evolutionary means without undermining the truth of Jesus as Savior. This is simply not the case. In Colossians and Hebrews both passages refer to the historical events of creation, without describing the details, and to the historical events of redemption, also without describing the details. The authors clearly expected the readers to have a Biblical, historical understanding of the events to which they referred. The absence of specific details about the creation week does not mean they are up for debate, unless one is also willing to leave the details of Jesus death and resurrection open for debate. How hopeless it would be if man had nothing but a metaphorical Savior who erases metaphorical sins and promises a metaphorical heaven! If the Savior and His salvation are concrete realities, the creative work must be as well. To re-interpret those first passages which tell us of the creation and the God who created is to leave one open for reinterpretation the later work of the Creator God to redeem His creation.
Why do good things happen?
Man is guilty and condemned by God. The whole earth groans and suffers under the curse of sin. Since the world and all its inhabitants suffer under the wrath of God, why do good things happen? If nature is “red in tooth and claw” and survival is only of the fittest as claimed by those who believe there is no God, why are do any good things occur?
Consider the many good things that occur across the globe. Every spring the flowers bloom in a vibrant panorama of loveliness. In winter the snow covers the earth in a blanket of sparkling white. The stars fill the night sky in a wonderful display. Technology has allowed man to see ever deeper into the universe and into the atom. Looking into the depths of the sky man has discovered nebula and galaxies of startling beauty. Looking into the depths of the atom man has beheld an arrangement of such magnificence as to leave one breathless in wonder. If all is a product of chance or if God is a cruel, capricious god, why is the universe filled with such winsome displays?
If nature is careless and unconcerned, why is the earth filled with so many good things for men? Every year crops produce abundantly, with provision sufficient for the world’s inhabitants. The rains continue to fall in their season, nourishing the earth. The sun continues to shine, stirring the plants to growth. Herbivores large and small grow strong on the abundant supply from the earth. Carnivores enjoy the fruits of all this labor in perfectly cooked steaks and bacon wrapped buffalo wings. Why all these good things? Why is the world filled with things that provide a riot of happiness for men to enjoy? A godless world has no answer for these questions. A cruel God does not give such bounty. One can assume life evolved to exist on such things as the world produces, but the question still remains. Why such an abundance? Why such beauty? Why such pleasure? Why not a bare existence of meat and drink in a monotonous landscape that sustains but does not delight.
Bad things happen. The problem of evil will continue to bother men until the end of time. The curse of sin has left the world in agony. The bigger question to consider is why do good things happen. The grace of God gives good gifts to all men. To the just and the unjust, the saved and the lost, the innocent and the evil, God gives good things for men to enjoy. The Psalmist David answered this question best in Psalm 65,
“Who by his strength setteth fast the mountains; being girded with power: Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof. Thou crownest the year with thy goodness; and thy paths drop fatness. They drop upon the pastures of the wilderness: and the little hills rejoice on every side. The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.”
Good things happen because God is good and compassionate to all men.
Why do bad things happen?
The world is filled with scenes of tragedy. The world’s woes show in gory detail that all is not right with the world. The calamities that affect every person and place on this globe have prompted some to wonder about God. If there is a God who is all powerful and rules everything, why does He allow terrible things to happen? If God is good, why does He let so many bad things take place? These questions are sometimes phrased in such a way as to imply that disaster proves God does not really exist.
The Bible provides a coherent explanation for the existence and purpose of misfortune and misery in this world. The history of bad things begins at the very beginning. God created everything and everything He created was perfect. Everything worked as it was intended. Death, tragedy, sorrow and despair were nonexistent until God’s creatures began to rebel against Him. The rebellion began with an angel named Lucifer, who was joined by countless other angels in opposition to God. Lucifer then persuaded Eve to disobey God and eat the fruit He had forbidden them. Adam joined Eve in disobedience and the whole human race was plunged into sin and death.
Following Adam and Eve’s sin, God spoke to them and declared judgment against them for their rebellion. In Genesis 3 God tells Adam, “Cursed is the ground for thy sake.” The sin of man brought down God’s judgment which encompassed all creation. Everything in creation is now cursed because God’s creation rejected Him. The apostle Paul declares in Romans 8, “We know that the whole creation groans and travails in pain together until now.” All of creation groans in intense agony because of sin. Bad things happen because man rebelled against God. God does not delight in the suffering anyone, but He will always be just. Sin will always be punished. Part of that punishment is the present suffering that fills the earth.
To decry the goodness of God because we don’t like the consequences of our sin against Him is foolish. Such outcry is a bit like a guy in prison complaining that the other inmates are mean to him, the guards don’t like him, his bed isn’t comfortable and he doesn’t get to decide in which cell he sleeps. Judgment is not pleasant and has consequences far greater than the mere pronouncement. A sentence of imprisonment always involves many inevitable unpleasantnesses. The sentence of death that came upon the world involves many unpleasant deaths and much suffering along the way. This is not to make light of the severity of suffering. Compassion moves us to aid and comfort those enduring greater agony because of sin. God in His mercy has done much to mitigate the severity of man’s suffering in this life.
God in His wisdom has not removed all the painful, present consequences of sin. The tragedies of this life serve a good purpose. The sorrows of life cause us to turn our eyes upward. What good would it do us to go through life free of pain, free of sorrow, live to a full age and then die peacefully in our sleep? The warnings of the judgment of sin would seem empty and even kind of silly. The suffering of this world remind us that we live in a place broken by sin. The sufferings of this life remind us that the consequences of sin are terrible. These tragedies remind us of sin’s horror and provide opportunity for repentance. The mercy of God gives men a temporary taste of sin’s judgment that they might be motivated to turn from sin to Him for salvation.
Why is Creation so important?
On the last two Sundays of March the Everlasting Truths broadcast team aired two hours of discussion about Biblical creationism. Biblical creationism is the belief that the account of creation found in Genesis 1 and 2 is an accurate record of historical events that occurred as described in those two chapters. To some, this may seem to be a lot of time invested in something that is, at most, of secondary importance. If science has discovered life evolved as a product of chance mutations occurring over millions of years, why should Christians get in a lather and say that science is wrong? At first glance creation may seem to be unimportant in view of larger message of the Bible. In reality, the creation account of Genesis is vital to the rest of the Bible. A misunderstanding at the beginning threatens a correct understanding of the rest of the Bible.
A misunderstanding of the account of creation has profound impact on how views the Bible (and how one views the Bible has a profound impacton how one interprets the creation passages) and how one thinks about Jesus. Not that everyone who misunderstands Genesis will have a wrong understanding about Jesus and the Bible, but the logically consistent result of a rejected or wrongly understood Genesis is a wrong understanding of the Bible. Genesis is foundational to the rest of the Bible’s teachings. A wrong understanding of Genesis leaves the Christian with a weak foundation on which to build a Biblical theology. Without a sound Genesis foundation the Christian is forced to construct extra-Biblical buttresses and supports to uphold certain other doctrines.
Despite some arguments to the contrary, no grammatical or contextual reasons exist to conclude Genesis 1 and 2 are intended to be anything but historical fact. The words chosen and the structure of the verses show an obvious intent to declare a historical event. The later chapters of Genesis continue to communicate historical realities with the purpose of connecting the events of thousands of years ago to present day readers. The book of Genesis was written to provide the historical background of sin and the people of God. The book of Genesis was written as part of the basic foundational information needed for a right understanding of God and His plan to deliver men.
The events of Genesis 1 and 2 have an intentional connection to the rest of the history of Genesis. To doubt the creation accounts historical accuracy or to reframe it as an allegory leaves no rational basis for concluding any of the rest of Genesis is not also allegorical. If creation did not occur as described, did man sin as described? What about the flood of Noah, did that happen or is it an allegory for something else? How about the events at the Tower of Babel? Did the world rebel against God (again) and suffer God’s punishment of confusing language and dispersing the family groups, or is it a symbol of something else? If Babel in Genesis 11 is allegory, is Abraham in Genesis 12 also allegory? What about Isaac and Jacob? Is all the history of Genesis, the first 50 chapters of the Bible, just a massive picture of some other reality?
This same question also affects the rest of the Bible. When the Bible describes impossible historical events, are those just allegorical accounts that do not communicate genuine facts? If the plain language of Genesis 1 and 2 can be discarded because it is difficult, conflicts with prevailing scientific knowledge and is scorned by most of the American elite, then what reasonable basis does anyone have to keep any of the other difficult, unpopular truths of the Bible. It is no exaggeration to say that a rejection of Biblical creationism leaves one without the sound foundation necessary to accept the rest of the Bible as true. At best, the reader’s acceptance becomes an arbitrary decision based upon the individual’s subjective conclusion of the importance of a Biblical feature.
Do you have to believe in Biblical creation to be saved?
Biblical creationism is a very important subject. A wrong understanding of the opening chapters of Genesis can have significant impact on how one understands the rest of the Bible. Often the impact of rejecting or reinterpreting the Bible’s creation account is far greater than one realizes. Creation is a foundational issue that influences many core Biblical teachings. As important as Biblical creation is, does one have to accept Genesis 1-3 as literal and historical truth to be be saved?
The Bible speaks in very clear terms about those things that are most important. When it comes to the matter of salvation, the Bible states exactly the principle truths that must be professed as part of the gospel. The Bible describes in no uncertain terms what must be confessed and believed to be saved.
1 Corinthians 15 defines the gospel, “Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:” These things must be proclaimed when giving the gospel and must be believed to be saved. In Romans 10:9 Paul also describes the things which must be believed to be saved. “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
The things which must be believed for salvation are: Jesus is God. Jesus is God who died for our sins. Jesus’ death occurred just as the Old Testament said it would and the New Testament said it did. Jesus died, was buried and restored to life by God, just as the Bible says. To be saved one must admit his own guilt, acknowledge Jesus’ deity, accept Jesus death in place of the sinner and affirm Jesus is living now and forever.
Notice these verse do not mention anything about Jesus’ creation. Though creation is inextricably linked to the message of salvation and the work of Jesus, the Bible does not anywhere require that someone accept a literal reading of the creation account in order to be saved. This does not mean creation is a non-issue. One can be saved despite a wrong understanding of creation, but a wrong understanding of Genesis will be a serious detriment to faith, knowledge of the Bible and growth in Christ.
April 12 Radio Show
Easter Radio Broadcast
Who was responsible for Jesus’ death?
The death of Jesus was entirely the plan of God. His death was not at all plan B but the eternal plan of God. Jesus did not come to earth and tried but failed so He had to go to the cross. The cross was always the plan of God. Jesus is the “Lamb slain from before the foundation of the world.” As we think of this question, it is important to recognize that Jesus’ death on the cross was God’s plan.
Even though Jesus’ crucifixion was the eternal plan of God, there were those who nailed Jesus on the cross in disobedience to God. They were not accepting of God’s plan for salvation and striving to live in obedience to God. They were in rebellion against God. God holds those responsible who rebelled against Him and who in their rebellion conspired for Jesus’ destruction.
A huge body of people were directly involved in the conspiracy to kill Jesus. Judas Iscariot jumps to the forefront of the mind because of his betrayal. Judas was hired to betray Jesus by the ruling body of Israel, called the Sanhedrin. The Sanhedrin tried Jesus and condemned Him, but they had no authority to put Jesus to death. The Jews were under Roman domination and so could not legally execute a prisoner. Only Rome could do that. The Sanhedrin had Jesus taken to the Roman Governor, Pontius Pilate, who attempted to pass the problem to the Roman governor of the next region over, Herod. Herod just wanted to see a magic trick. When Jesus refused to perform, Herod sent Him back to Pilate. Pilate knew the injustice of the Jews schemes to have Jesus crucified and sought to have Him released. The Jews became very agitated and Pilate finally agreed with their demands. He brought out a basin of water and washed his hands in front of the Jewish leaders telling them he was not responsible for what happened to Jesus.
When Pilate washed his hands and said, “I am innocent of the blood of this just person” the Jews willingly took the responsibility on themselves. They bear the responsibility for Jesus death. The Jews knew the promises of God. They knew the Word of God. They were waiting for their Messiah. They rejected God’s Word and God’s Savior and took on themselves the responsibility for their rebellion which sought Jesus’ crucifixion. When Pilate his hands before the Jews they said, “His blood be on us and on our children.” (Matthew 27:25) The Jews said they would take responsibility for Jesus crucifixion.
This is borne out later in the Bible. After Jesus death, burial, resurrection and return to heaven, the apostles of Jesus began to preach to the Jews. The apostles preached of salvation, forgiveness and judgment. They preached to the nation the judgment for their rejection and execution of Jesus God’s Messiah. In Acts 5 the apostles were called up on charges before the Sanhedrin, the same group that a few months earlier had condemned Jesus to death. As they stood before the rulers of Israel Peter declared to the of “Jesus, whom ye slew and hung on a tree.” Peter and the apostles, under the direction of the Holy Spirit repeatedly declared it was the Jews who were responsible for Jesus death.
Even though it was Pontius Pilate who gave permission for Jesus death and it was the Roman soldiers who did the scourging, who took Jesus to Golgotha, who drove the nails through His flesh and hung him up on the cross, the responsibility falls on those Jews and their leaders who rejected Jesus. Jesus came to His own people. He was a Jew, a descendant of King David. Jesus came to bring salvation. The salvation He brought was not the salvation the Jews were wanting. They wanted deliverance from Rome and Jesus was bringing deliverance from sin. The Jews of that generation rejected their Messiah and their’s is the responsibility for refusing their promised Savior.
Everlasting Truths 