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Of Curses & Covenants

By in Theology

It is on this resurrection day in the year 2020 that this post is written to rediscover the meaning and relevance of Genesis 1 – 11. Specifically, about the promised seed in Genesis 3:15 that would come to redeem humanity as a result of its rebellion and fall in the Edenic garden of God. Where after the sin of Adam and Eve, God in His infinite wisdom and mercy curses the earth and the enemy to begin a series of the covenant promises to restore creation and proper order for His glory and redemptive purposes. The account in Scripture that begins our journey to recovery through Jesus and by the infinite, yet sufficient grace of God is traced all throughout the Bible. This post is a walkthrough of what occurred after Genesis 3:15 to bring about the lineage of Christ throughout the early covenants.

The Curses and Enmity of God

To set about an understanding of what occurred in the garden of Eden, it is necessary to recognize what YHWH spoke was prophetic to bring about the certainty of what was to occur in the future as a matter of judgment and enmity. As we see in Genesis 3:15, we are given anthropomorphic language to see what is to occur between Satan and the seed of the woman. The verse specifics read as follows (NASB):

After the metaphorical serpent deceived the woman (Eve) that led to the rebellion of both her and her mate (Adam), we are given a full explanation of what took place. The earliest progenitors of humanity consumed a forbidden fruit that would surely bring them death (Gen 2:17) as decreed by God. Upon the contradiction and outright lie of the enemy upon the woman, both she and Adam partook of the fruit of the forbidden tree. They ate the fruit of the tree of knowledge of good and evil to seal their fate.

God’s proclamation of death, curses, and enmity upon recognition of sinful rebellion is an expected consequence that would bring a certain separation between Him and His creation. As it became corrupted, there were necessary outcomes that prompted God to set in motion His condemnation and justice through an adversarial relationship between humanity and spiritual forces of darkness. Namely, the evil that set itself against God and the relationship He formed with humanity to fellowship and dwell with Him. The forthcoming prophetic conflict specifically affected humanity in that as they suffer the consequences of their sin, the seed or offspring of the woman would strike against evil.

“And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise you on the head, and you shall bruise him on the heel.” – Genesis 3:15

The Meta-Narrative and Formation of Covenants

Structurally, we see an overall dispensational period of covenant intervals throughout Scripture. Across epochs of time, we are gripped in Scripture by how God makes His covenant oaths to fulfill His promises. Both unconditional and conditional, we observe by the Lord’s revealed truth the Adamic covenant preceding the Noahic covenant. Whereas their distinction somewhat rests in the difference between the innocent and blameless nature of God’s people. With the post-diluvian call of Abraham and the Lord’s covenant with him, we encounter the Mosaic covenant and the dispensational period of the Law. To give context to sacrificial offerings and hold some semblance of God’s continued fellowship with the 12-tribes of Israel. The Davidic covenant, as given in 2 Samuel 7:4-17, provides insight into how the seed, as spoken about in Genesis 3:15, also extends through his royal descendants. Specifically, through Solomon as David’s “throne shall be established forever” (2 Sam 7:16).

In continuation of all covenants bestowed from God by His astonishing mercy and wisdom, we read of His new covenant promise in Jeremiah 31:31-37. A new covenant from the words of the prophet Jeremiah was spoken to reveal further yet another promise. Only this time, it is a covenant of salvation that He will bring to restore the right relationship with Him as He will forgive iniquity and remember the sin of His people no more (Jer 31:34). While this new covenant promise was written for the people of Israel, in principle, it applies to those who belong to Him as spoken about by Jesus in Luke 22:20.1

Fulfillment of Covenant Promises

Over the course of history, the lineage of Adam and his wife Eve genealogically led to Noah, who God regarded as blameless in His view (Gen 6:9). As God would eventually destroy all of humanity in the flood of Genesis 7, Noah and his family became singled out to survive and reset the emergence of humanity throughout Mesopotamia and beyond. The formation of the Noahic covenant (Gen 8:20 – 9:17) thereafter involved the replenishment of the earth and the renewal of seasonal cycles.2 As Noah’s sons Shem, Japheth, and Ham gave rise to the table of nations (Genesis 10), separate individual lineages would again run the course of history. As a kernel of hope extended through the descendants of Shem within the biblical narrative, there were continued setbacks that ran counter to God’s plans of redemptive history in an all-out effort to restore humanity. God’s covenant with Noah would further reach toward its fulfillment as a backdrop of what occurs throughout the remainder of Genesis and beyond. Namely, the Abrahamic covenant via Isaac and Jacob to the Davidic covenant that would propagate the seed of Eve in Genesis 3:15 NASB. This seed in Genesis 3:15 NASB narrows to Christ from a plural to a singular sense, who would fulfill God’s judgment on the enemy as our Messianic God in the person of Jesus.

As readers of Scripture, we recognize the progenitors of Noah through the descendants of Terah to include Shem. Namely, a foundation of individuals and families to originate nations and populations of people that grow in size and take up residence throughout the Middle East. As peoples are scattered by language and geological position from the Babel account in Genesis 11:1-9,3 we come upon the life of Abram to set the stage for God’s work throughout early humanity. It was first beginning with His chosen servant Abraham and by the Hebrew people to ultimately all nations of the Earth as promised (Gen 22:18). There are numerous stories within the biblical record that continue to give us circumstances by which God operates among the nations while within the fallen state of humanity. First through the Jews of Israel and then through the Gentiles upon the blessings or fruits of the new covenant established as described by the Apostle Paul (Rom 11:26-27).

Prior to the fulfillment of the Abrahamic covenant concerning the land of Canaan (Deut. 29:1-30:20), we can trace the seed of Adam & Eve, Abraham & Sarah, to David & Bathsheba along 14 generations thereafter and validate the royal lineage of Christ (Matt 1:6-17).4 To conclude with His arrival and intent to ultimately bruise the head of the serpent by His death, resurrection, ascension, coronation, and forthcoming permanent defeat of Satan. Meanwhile, to place a New Testament capstone on God’s redemptive work, we read in Luke 22:20 that Jesus offers His blood of the new covenant. This by which YHWH speaks through the prophet Jeremiah to give certainty our iniquity and sins will be forgiven and remembered no more.

Conclusion

From creation, the fall of man, and to the flood that destroyed all of humanity except Noah and his family, the pre-patriarchal period of Genesis 1 – 11 sets the stage for scattered nations propelled throughout the Earth for thousands of years. Pivotal to this early period of formative history, Genesis 3:15 explicitly identifies the seed of Adam & Eve as carrying a redemptive purpose as a corrective and restorative action that returns creation and humanity to God’s originally intended purpose. Across numerous covenants from Adam to Christ, we have full biblical recognition of God’s mercy and wisdom beyond understanding. He has given our patriarchal and spiritual forefathers the resources, blessings, and offspring to return to Him in fulfillment of Jeremiah 31:31-37.  

Citations

1. John MacArthur, The MacArthur Study Bible, 2nd Edition, (Nashville, Thomas Nelson, 2019), 990.
2. The Noahic Covenant. Ligonier Ministries Table Talk.https://www.ligonier.org/learn/devotionals/noahic-covenant-1670/ (accessed April 11th, 2020).
3. Michael Heiser, The Unseen Realm, The Tower of Babel (Bellingham, Lexham Press, 2015), 112-113.
4. T. Desmond Alexander, From Paradise to the Promised Land, An Introduction to the Pentateuch, 3rd Edition (Grand Rapids, Baker Publishing Group, 2012), 144.

Bibliography

MacArthur, John. The MacArthur Study Bible – 2nd Edition. Nashville, Thomas Nelson Publishers, 2019.
Sproul, R.C.  The Noahic Covenant – Ligonier Ministries Tabletalk Magazine. Ligonier Pennsylvania.
Heiser, Michael. The Unseen Realm – 1st Edition. Bellingham, Lexham Press, 2015.
Alexander, Desmond T. From Paradise to the Promised Land. – 3rd Edition, Grand Rapids, Baker Publishing Group, 2012.

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Taking Root

By in Theology

Today I completed a 220-page book entitled “Rooted: Connect with God, the Church, Your Purpose.” It is a workbook written by various authors for discipleship groups within local churches or small-class get-togethers. Day by day, throughout 10-weeks, time was spent in each session to return to the basics of discipleship temporarily. Initially, my time here began within a local church I am trying out. However, due to the Coronavirus lockdown, I finished the remainder of it on my own. To get an in-depth look at its substance and what it says to build or further reinforce one’s faith, relationship with the Lord, and fellowship with people.

The book originates from Mariners Church in Southern California, and the material is nearly 100% sound best I can tell as there are core topics that come from traditional biblical principles. It isn’t an in-depth look at the principles behind various topics, but it is a useful view at the surface of what new and developing Christians should largely understand and do to deepen their faith. Topics cover the importance of disciplines in the word, prayer, fellowship, giving, evangelism, baptism, communion, church commitment, worship, and others. The book also covers service in a pronounced way, both separately and interwoven throughout a number of topics given for reading, discussion, prayer, and Q&A.

While the book does well at honoring the tenants of the faith and guides believers in the basics, it, at times, emphasizes community development with subtle unwanted attention concerning social justice. Correctly, the book doesn’t make heretical attempts to attach the meaning of the gospel to assumed activist “obligations” of workmanship as an extension of faith. The book is very good but watch for any subtle emphasis on ideas of corrective and necessary actions to make good on “inequality” as a matter of activism opportunities or requirements within the Christian faith. If during discussions within Rooted sessions, it appears that the social justice worldview is somehow attached to the doctrines of justification and sanctification, the Rooted course you’re in is guided by principles harmful to you while also hostile to the gospel.

It is time well-spent within the book as a companion to fellowship and outreach for the Kingdom. Especially if you’re with like-hearted people, it is an essential reference for newcomers and for people who wish to become more grounded. It goes quite a distance in honoring Christ’s great commission (Matt 28:19-20), and it reaches quite far toward the service of people to originate volunteers for purposes of community development. So there is a noticeable distinction there as compared to more focused discipleship in service of the Kingdom of God. While both are not necessarily mutually exclusive, primary attention appears placed upon secondary people’s interests rather than interests centering on Christ, the gospel, obedience, and His Lordship, among others. Fruitful and deeply cultivated groundwork provides for more rooted discipleship that yields a rightful service to the community as a byproduct of Kingdom service. Most especially within the body of believers. The effort should be, First God, then people, whereas the Rooted book is first people, and “partner with God” for His desired outcomes.

Notice what Jesus Himself said in the book of Matthew. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey (observe or conform; τηρέω) all that I have commanded you. And behold, I am with you always, to the end of the age.” – Matt 28:19-20. While this command can include community service and development, the disciple is to become rooted in obedience and the Lordship of Christ and thereafter multiply or serve from there. Far too many Christ-followers do not know God’s word nor do they adhere to their commitments and precepts of Scripture because they are not well-grounded. With practice and consistency to build strength to have a persistent and powerful impact for God’s glory, His Kingdom, the needs of believers, and finally the community. The end outcome is not the advancement, prosperity, or well-being of the community, but it is to honor God the Most High and His interests. Which happens to include an authentic love for all people.

Various topics are reminiscent of the Navigator’s Wheel Illustration. Concerning the Lordship of Christ and the Christian lifestyle. This conventional and more historical illustration provides a comparative structure to build a balanced and concentrated effort concerning discipleship to accompany specific Scriptural support.

Scripture should be more interspersed throughout the Rooted lessons, especially when it comes to assertions made that are easily countered with other contexts of Scripture. I often found myself wanting to see a verse citation where instead, a reader is presented with meaningful opinions and views of influential church leaders. It’s good to see the comments of well-published leaders in the faith, but Scripture carries far more weight to validate and drive home points of interest in the workbook.

Overall, I recommend the book and the Rooted program for a basic introduction to early discipleship. It is time well invested and I really loved the lessons. However, check ideas, illustrations, and principles discussed in your small group with Scripture and be watchful about social justice advocacy or pressures that do not have a Kingdom-focused bearing on God’s purpose and mission for His glory, His Church, and everyone’s well-being.

In my experience, the Design for Discipleship (DFD) series for the development of Christ-followers is much better comparatively speaking. It is far more engaging, robust, comprehensive, and Scriptural. The DFD series is suitable for all new believers without undue divisiveness. The Rooted book is easy to complete without a lot of thought or effort, so it might be more suitable for groups and leadership that do not want to commit any time in God’s word along their growth trajectory. Moreover, the Rooted book does not require or involve the Bible as a companion. Design for Discipleship is rooted well below the surface with a biblical outcome for growth that lasts a lifetime.

Rooted Book Authors:
Kenton Beshore (Sr Pastor Mariners, MA at Talbot School of Theology), Muriithi Wanjau (Sr. Pastor Mavuno Church Nairobi Kenya, M.Div Fuller Seminary), Peter Kasirivu (Founding Pastor, Gaba Community Church in Uganda), Samuel Metelus (Pastor, Church of God in Haiti), Camile and Esther Ntoto (Africa New Day Ministries in Democratic Republic of Congo, B.A. Intercultural Studies), Daniel Nunez (Sr. Pastor Ministerios Transformation El Nino, church planter), Adrian DeVisser (Sr. Pastor Kithu Sevana Ministries in Sri Lanka, M.A. in Missions from Columbia).

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Exodus Walkthrough

By in Theology

Assembled here is a survey of each chapter in Exodus. A few sentences for each chapter to summarize the core content and meaning of the second book of the Mosaic law. All forty chapters are put together here to assemble a coherent view of the Book of Exodus as a whole. These summaries were not written from a historical, poetic, literal, or figurative interpretative view. These summaries are merely of content produced within the valid, authoritative, sufficient, infallible, and inerrant strength of God’s word.

Theme of Exodus:
The deliverance of the LORD’s people from their captivity, slavery, and misery. Introduction of the Mosaic covenant and law with fellowship and relationship with the LORD restored.

Exodus 1:
The population growth of Israel increases within Egypt. Israel becomes enslaved with an evil king or Pharaoh in control. Pharaoh is a murderous ruler who has no fear of God.

Exodus 2:
Moses is born to an Israelite woman and becomes adopted into Pharaoh’s household. After Moses grows into adulthood, he kills a man abusing a Hebrew slave and flees into Midian. Pharaoh died and Israel groaned in misery to get the LORD’s attention.

Exodus 3:
Moses encounters God from the burning bush on Mount Horeb. The LORD calls Moses to deliver His people from Egypt. God decrees that He will severely afflict Egypt with many calamities.

Exodus 4:
God empowers Moses with miraculous abilities to confront and persuade Egyptian authority to free the Hebrew slaves. Moses acquires the authority of the LORD and the help of Aaron.

Exodus 5:
Moses and Aaron confront Pharaoh and on behalf of the LORD demand the release of the Hebrew slaves. Pharaoh refuses and he imposes added hardship on the slaves.

Exodus 6:
God encourages Moses and reiterates that He will bring His people out of slavery. Moses relays the message to the Israelite people, and they are not receptive. The genealogy of Moses and Aaron is presented in detail.

Exodus 7:
Moses and Aaron again appear before Pharaoh. God hardens Pharaoh’s heart where he again rejects a demand to free the slaves. The first plague is applied to the people of Egypt. Moses strikes the water of the Nile river and it turns to blood.

Exodus 8:
Moses and Aaron again appear before Pharaoh. Pharaoh again rejects a demand to free the slaves. The second, third, and fourth plagues strike the people of Egypt. Frogs, gnats, and flies invade the land upon command of Moses through the power bestowed upon him by the LORD.

Exodus 9:
Moses and Aaron again appear before Pharaoh. Pharaoh again rejects a demand to free the slaves. The fifth, sixth and seventh plagues strike the people of Egypt. Killed livestock, boils, and sores breakout upon the people, and hail with fire falls down upon the land of Egypt upon command of Moses through the power bestowed to him by the LORD.

Exodus 10:
Moses and Aaron again appear before Pharaoh. God hardens Pharaoh’s heart where he again rejects a demand to free the slaves. The eighth and ninth plagues are applied to the people of Egypt. The locusts eat all vegetation and cover the entire territory. Darkness covers the area for 3-days.

Exodus 11:
Moses prophesies the tenth plague that the firstborn of humanity and cattle shall die. The LORD makes a distinction between Israelites and Egyptians. The LORD hardened Pharaoh’s heart where he would not let the Hebrew slaves go.

Exodus 12:
The angel of death passes over the people of Israel in the land of Egypt as it kills all first-born as prophesied. The plague of death strikes and the Exodus of Israel from Egypt commences. The Passover ceremony tradition begins.

Exodus 13:
The firstborn of Israel are consecrated to the LORD. The ceremony and tradition of the Feast of Unleavened bread commence as the Hebrews are led out of Egypt. Guided by a pillar of cloud by day and pillar of fire by night to set their route.

Exodus 14:
The Egyptians pursue the Hebrews while on their exodus. The Hebrews become obstructed by the Red Sea. The pillars of fire and cloud separate the Egyptian army from the Hebrews as the LORD divides the Red Sea. As Israelites pass through the parted Red Sea, the waters close on the Egyptians to kill them.

Exodus 15:
Moses and the people sang a song to the LORD upon their rescue and deliverance. The LORD purifies drinking water through a log Moses cast into a bitter water source. The LORD promises to care for His people, protect them and heal them if they listen to Him and obey.

Exodus 16:
The people of Israel encounter new hardships. They do not have food to eat and the LORD provides manna bread from the sky to nourish and fuel their bodies for 40-years.

Exodus 17:
By striking a rock, Moses provides water to the people through the power of the LORD. Joshua and his men defeat the aggressors of Amalek.

Exodus 18:
Jethro, a priest of Midian, and Moses’ father-in-law advise Moses to set up delegated authority among the people of Israel.

Exodus 19:
The people of Israel arrive at Mount Sinai. God makes a covenant with Moses and warns him about people’s exposure to the LORD. Priests and leadership have access to the LORD only through consecration.

Exodus 20:
The LORD delivers the Ten Commandments to His people. The formation of the Mosaic law begins. Laws concerning the construction of altars.

Exodus 21:
Through Moses, the LORD delivers laws concerning slaves and property restitution.

Exodus 22:
Through Moses, the LORD delivers laws concerning justice.

Exodus 23:
Through Moses, the LORD delivers additional laws concerning justice. Additional laws concerning working on the Sabbath and Festivals. The LORD confirms the conquest of Canaan.

Exodus 24:
The Mosaic covenant is confirmed to the people of Israel. The LORD appears before 74-elders of Israel.

Exodus 25:
Preparations and contributions are made for the forthcoming tabernacle. The Ark of the Covenant is designed and made for the tabernacle sanctuary.

Exodus 26:
Instructions are delivered about the preparation and construction of the tabernacle.

Exodus 27:
Further details concerning the tabernacle include oil substances, a bronze altar, and its courtyard.

Exodus 28:
Instructions are given about the Priests’ garments. Priest appointments were named and associated with assigned attire.

Exodus 29:
Priests are consecrated and prepared with instructions about operating the tabernacle of the LORD in support of sacrifices and worship.

Exodus 30:
Further instructions are given concerning the tabernacle altar, incense, oil, and compulsory taxation upon the people.

Exodus 31:
Craftsmen are appointed to make the materials and implements of the tabernacle. Instructions are given about keeping the sabbath day of rest.

Exodus 32:
The people of Israel construct a calf made of gold to worship it. The LORD nearly destroys His people until Moses interjects. Moses returns to the camp, where the gods that inhabit the golden calf are worshiped. Moses destroys the tablets of the Ten Commandments and eventually kills 3000 men due to their idolatry and sin. Moses again pleads atonement and forgiveness, but God decrees that He will blot out those who sin against him from His book.

Exodus 33:
The LORD commands Moses and Israel to leave Mount Sinai. The LORD extends His mercy to the stubborn Hebrew people. Moses intercedes on behalf of the LORD’s people and the presence of the LORD rests with His people.

Exodus 34:
The tablets of the Ten Commandments are remade by Moses. God writes His law on those tablets. Moses delivers the law to the Israelites and the glory of the LORD physically affects Moses.

Exodus 35:
Additional instructions concerning the sabbath, contributions for the tabernacle, and its construction.

Exodus 36:
The craftsmen and workmen build the tabernacle.

Exodus 37:
The chosen craftsman, Bezalel, made the Ark of the covenant, the table, lampstand, and altar of incense according to the intricate details given by the LORD.

Exodus 38:
Bezalel continues making elements of the tabernacle to include the altar of burnt offering, a bronze basin, and added materials such as hooks, pillars, capitals, etc.

Exodus 39:
Involving precious stones and fine fabrics and priestly garments as the LORD commanded Moses.

Exodus 40:
The tabernacle is erected and populated with its consecrated furniture, holy implements, Ark of the covenant, and additional elements as defined by the LORD. The work of the tabernacle is completed. The glory of the LORD filled the tabernacle.

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Realms of Coherence

By in Theology

Before reading hundreds of pages in this book, “Coming to Grips with Genesis: Biblical Authority and the Age of the Earth,” it became clear this is a compilation work of numerous authors. Work as either written for this book or by incorporation from earlier papers written. Authors each highly distinct as scholars within their view of Genesis. From linguistics to theological exploration of meaning within the first book of Moses, the entirety of the work appears to begin or operate from the worldview of Henry M. Morris. Morris was an American young-Earth creationist and engineer who co-founded the Creation Research Society and the Institute for Creation Research.

Some of the chapters were written after the passing of Morris in 2006, but all authors support a literal and historical interpretation of the book of Genesis. Along with Morris’s influence and recognition of the entire body of thought, John MacArthur also supports the material with small equivocations. Nonetheless, MacArthur makes clear his criticism of naturalism and presuppositions to bring attention to the validity of all Scriptural miracles, including Christ’s resurrection. To set into a further view that Morris, MacArthur, and the authors of this book are young-earth creationists with a literal and historical narrative interpretation of Genesis. To include the timeline of creation events, the formation and fall of humanity, Adam and Eve, a global flood, and a denial of theistic evolution (evolutionary creationism).

In this book, periodic attention is placed upon the mechanics and the grammatical use of ancient Hebrew to build a continuity of rationale about a literal Genesis interpretation. As compared to a poetic and figurative view advocated by numerous others today, and especially among liberal scholars. It is clear that the depth of research and citations offer evidence for the conclusions they draw about the various literal interpretations of authors among the many chapters.

The perspective of authors goes quite far to offer coherent support for the English rendering of terms, phrases, and clauses given in the biblical narrative of creation and early historical events spanning a relatively short period of time. Various authors also engage the objections to the traditional view of literal interpretation. With particular attention to various mythical Ancient Near East (ANE) comparisons to the biblical account of creation. With substantial effort and meticulous attention to detail, point-by-point comparisons from source material get stripped away and dismissed without viable credibility. Nonetheless, historical and modern ANE comparisons inform today’s Bible readers what postdiluvian authors of Scripture recognized from lore among social beliefs.

My time here in the book centers around various theories concerning creation timelines, methods of interpretation, and literal vs. figurative theological positions. So it serves as a technical reference handbook of sorts from the historical narrative record of Genesis. So during the course of my efforts of reading and study this far, I have poured into the topics of historical backgrounds, deep time, genre, geology time-scale, earth age interpretations, Noah’s flood (local vs global), genealogies, and various additional theories about what is presented throughout early Genesis.

I drank from the deep fountain of possibility to know clearly what I have not firmly understood. To take a position and settle upon anything to conclude what the intricate meta details were in Scripture. I have an intuition and sense about how historical events played out, but I am barely aware enough to recognize how erroneous my conclusions can become. I need help from the Spirit within to understand and discern among academic, scholarly, or opinionated advocates either way.

From careful reading to get the exact positions from the various arguments of a literal and historical young earth view, my time in this work was so far sort of introductory to figure things out. To understand what is coherent to believe from Truth as revealed by what God intended through direct revelation among original ancient manuscripts. To provide a backdrop of what both traditional and liberal academics and theologians surmise about what occurred at the beginning of humanity’s existence. I want to see the error and the right way to think and understand the specifics. So all chapters of this book together represent a composite whole of disparate work. As there doesn’t appear to be an overlapping or integrated feel to the separate chapters, together they provide a comprehensive yet separate free-standing series of coherent perspectives of Genesis 1 through 11; the pre-patriarchal period of the Bible. It is an uneasy beginning, but a way forward nonetheless.

The value of the book is justified by the citations and bibliography alone. The book is published by Master Books. The authors throughout this book include:

William D. Barrick (M.Div., San Francisco Baptist Theological Seminary), Todd Beall (Th.M Capital Bible Seminary), Steven W. Boyd (Dallas Theological Seminary), Trevor Craigen (Th.D., Grace Theological Seminary), Travis R. Freeman (M.Div., Southwestern Baptist Theological Seminary), David W. Hall (M.Div., Covenant Theological Seminary), Richard Mayhue (M.Div. Grace Theological Seminary), Robert V. McCabe (M.Div. Temple Baptist Theological Seminary), Ron Minton (M.Div. Grace Theological Seminary), James R. Mook (Th.D Dallas Theological Seminary), Terry Mortenson (M.Div. Trinity Evangelical Divinity School), Paul J. Scharf (M.Div. Faith Baptist Theological Seminary), James Stambaugh (M.Div. Grace Theological Seminary), and Thane H. Ury (M.Div. Asbury Theological Seminary).

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Theories of Existence

By in Theology

Within this post, various perspectives and theories about creation methodologies, backgrounds, and speculations become considered for comparative purposes. To understand their weight, meaning, and purpose to understand the specifics about the origins of existence and how humanity came to be. The creation accounts given in Scripture provide for a corroborated view about what our Lord and Creator accomplished. However, still today, many scholars, students, and laity more fully explore the wonders of this Universe and all that is within it. To include a deep and extended search of the Scriptures to understand the Truth of God’s work better.

Introduction

Individuals and organizations go about their reading and interpretation of Scripture from a range of approaches. Yet reliable hermeneutical practices yield more effective exegetical outcomes that draw from the intended meaning of biblical authors—setting aside Western, or post-modern social influences and pressures to develop a precise understanding of what occurred to bring about the reality around us. There is a range of theories that constitute the body of rationale concerning the text we see in Genesis 1:1-3. Among these, they are generally placed into two camps of interpretation to get at the Lord’s meaning in Genesis. Namely, literal or figurative interpretations, either historical and chronological or topical.

Theories of Creation

All together in view, there are Concordist (literal) and Non-concordist (nonliteral) interpretations1 grouped where both views recognize and affirm the inspiration and authority of God’s word. Still, the method by which creation is accomplished and recorded varies significantly. One group of interpretations is chronological, where the other is not—the paradigm centers around what was either time-bound or functional. More specifically, a time-bound interpretation that comes from modern or Western cultural worldviews that place considerable weight upon how a reader of the creation account in Genesis would understand and accept the origination and formation of the Universe and the Earth in a sequentially ordered manner. By comparison, numerous evangelicals, theologians, and biblical scholars today place increasing attention upon what people of the Ancient Near East (ANE) region have read and understood concerning their interpretation of the creation account within Genesis.

On the one hand, we recognize that the shape and extent of the Earth were limited from a more primitive worldview among ancient peoples throughout earlier centuries. Their view of Scripture was largely shaped by divine revelation, cultural conditions, and likely what they heard through oral tradition. On the other hand, there are today scientific observations about glacial layering, global plate tectonics, archaeological discoveries, and the rates of decay, or transformation of physical matter, that have a bearing upon those who have a high view of Scripture and hold a creationist worldview. Just as we today have cultural influences upon our society, there were cultural, social, political, and religious influences present among peoples throughout the Ancient Near East. Consequently, questions that inevitably arise about a chronological and formative vs functional view of Scripture bring about new interest concerning what people read, wrote, heard, practiced, worshiped, and believed throughout their lives. To add cultural context in how they understood the recorded account of creation as written about in Genesis.

From the sequence of events in Genesis 1, we have the following chronological and formative creation theories cast in place. Young Earth theory (24-Hour Day), Old Earth theory, Day-Age theory, and Gap theory are all today’s interpretive perspectives about a sequence of time that corresponds to the historical narrative given in Genesis. The distinctions among them concern intervals of time that occurred during each day of creation as compared to what duration of time transpired between Genesis 1:1 and 1:2 and then Genesis 1:3. The concern and interest are not merely about the consecutive nature of the period described in the biblical text and the use of the vav consecutive within Hebrew grammar. They were also about what time lapsed from a human and divine perspective. Either in a linear or nonlinear fashion, whether 24-hours, or as ages in time, the interval duration of each period expressed as a “day” corresponds to a literal day, or a way to assign a formative, or functional term to a time-segment whether intended as chronological or not.

Entirely separate from this type of interpretation is a nonchronological point of view around a literary and topical model to construct meaning. About how existence came into being with processes that were not a result of linear work but were instead by individual and separate periods brought together to complement one another to accommodate the gradual introduction of climate and environmental features such as oceans, forests, mountains, rivers, and so forth. The flora, fauna, and animal life forms that followed further occupied areas of the Earth to perform a specific purpose or function. The literary framework method of creation posits a symmetrical form of order that explains and accommodates the method and means by which all things came to be from a naturalistic and humanly discernable perspective. According to humanity, created beings who are participants among that which was formed and set into being.

Positions & Implications

Theistic Evolution

This is a theory that posits God used evolution as a means to bring about the gradual formation and biological advancement of humanity and physical life.2 Where it is also recognized that an initial miraculous event was necessary to begin the process of evolution, the Theistic Evolution perspective takes into account a supernatural cause from a specific Being outside of creation itself. A seemingly “set and forget” way of casting creation into a perpetual motion of existence contradicting Scripture in the following verse:  “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” (Col 1:16-17).

Day-Age

The theory is which each consecutive day itself is an epoch of time or multiples of long geological periods of various durations. Separated by markers in time consecutive in definition by evening and morning markers in the text of Scripture. Advocates of this theory view creation as a convergence of active and passive developmental conditions in the Universe, upon Earth, and among humanity.3 A theory that early Earth apologists generally oppose on the grounds of presuppositional thinking, with a uniformitarian, and anti-supernatural worldview. As a point of comparison, Hebrews 4:5-10 informs us that the Lord is still in the Sabbath of the seventh day He created. As the seventh day was created longer than 24-hours ago, one could conclude a similarly extended period of time (“days”) prior to the Sabbath while according to a providential or God-centered time-frame reference.

24-Hour Day

On the plain meaning of Scripture, to understand what God has revealed in His word, each day described in Genesis 1:5, 1:8, 1:13, 1:19, 1:23, and 1:31 is a literal 24-hour solar period. An interval of time that normally represents one complete rotation of the Earth around the illuminating heat source of the Sun. While the Earth was created and conditioned to support life, it was supernaturally formed into being by God’s spoken word that took a short duration of time from a human point of reference. The lapse of time as a “day,” or 24-hours as described in Scripture to conveys a tangible sense of time passage whether there was the presence of the Sun or the rotational motion of the Earth or not.

Gap Theory

Described as a considerable interval (gap) of time separating the condition of the Earth between when it was made and its condition just before the Lord’s further work to form and develop His creation. Yet without exegetical support throughout Scripture, Gap theorists advocate the idea that millions of years of time transpired before setting the stage of what was written about in Genesis 1:3.4 Some Bible believers view the separation of these verses as permitting a series of events to occur. Such as geological formation, atmospheric development, primitive life formation, and other precursors to evolution.

Literary Framework

The literary framework is a way of bringing together a structured interpretation and understanding of Scripture’s creation account from a poetic and figurative perspective. In an effort to explain creation activity in a nonlinear, topical, and non-sequential way in contrast to the traditional and historical narrative that is widely held by those who have a high view of Scripture.5 This is a poetic or thematic approach to the literary structure to give a sense of how Creation came into existence. Where each day is given a function, or purpose, to set in order as necessary and give coherent meaning in each day’s relationship to one another. This is not a historical expression to explain what occurred, but instead a way to view the functional order by which creation is recognized as a similar formative comparison to Ancient Near Eastern (ANE) mythology.

Revelatory Days

Alternative to 24 actual solar hours of the day to create everything, some scholars view these periods as days of revelation. Where it took a literal solar week to reveal what He did ages before humanity was created, this point of view interpretation comes through the use of the word “made” (asah) in Exodus 20:11 because the terminology can reference the meaning of “revealed.” The distinction here rests on the theory that could have God taken 144 hours (a solar week) to reveal a past series of events. Scripture to support this theory comes from Genesis 5:1, 6:9, and 10:1. Defined as the histories or literally “genealogies” of the creation account, this theory is a view back at what occurred with it, taking a literal week for God to reveal to Adam and Moses the order of events.

Conclusion

With numerous theories concerning biblical creation events in Genesis, there are several here touched upon to give a limited depth about the range of interpretations that exist. Not to bring confusion or misunderstanding about what occurred as described in Scripture, but to instead instill confidence in the authority and reliable certainty of what God accomplished. The discussion is merely about a methodology that is either chronological and functional, or historically formative concerning the origin of existence. There either is a literal or figurative occurrence as an interpretive way to explain to Bible readers what took place in either a narrative or poetic format.

As it is upon each individual to grasp the intended meaning of what is revealed by God through the writing of Moses, we are left with a decision about what to accept as original revelatory truth. To get at this truth from a Scriptural perspective, it is necessary to recognize it as the inerrant and prevailing Word of God. While I previously held to the Day-Age view of Creation, through this cursory study, I have withdrawn from that perspective, and I have tentatively moved to a literal day-length interpretation but with the age of the Earth extending back to much longer than 4,000 to 6,000 years ago. The primary reason for this change is due to the far greater likelihood God is active at formative Creation as a creative effort instead of what the scientific method necessitates through the natural order. A secondary reason for the change is related to the Hebrew grammatical structure of the text making use of the vav (waw) consecutive to indicate the sequence of events given by linguistic expression. While this does not alleviate concerns about the duration of time-lapse day intervals from a Day-Age perspective, it does reduce the likelihood of a poetic and figurative way of interpretation. Moreover, the Bible itself gives a plain reading of the “evening and morning” transition or interface of the text from one literal translated day to another.

Again, subject to further adjustment, as I learn more through the pursuit of theological groundwork, research, personal study, prayer, and guidance, my view here is likely to increase in precision as I get close to the true and intended meaning of Scripture in this area. I have several areas of unattended concerns, and further information is necessary to settle upon a position at this point. Meanwhile, the historical narrative to indicate a literal interpretation of 24-hour days upon the Creation of the Earth many millennia ago is where I newly begin from.

Citations

1.   Haarsma & Haarsma, Origins. Christian Perspectives on Creation, Evolution, and Intelligent Design, (Grand Rapids, Faith Alive Christian Resources, 2011), 97, 129.
2.   Norman L. Geisler, Baker Encyclopedia of Christian Apologetics, (Grand Rapids, Baker Books, 1999), 233.
3.   Ibid. 270, 271.
4.   Wayne Grudem, Systematic Theology, (Grand Rapids, Zondervan, 2000), 289
5.   Terry Mortenson, Coming to Grips with Genesis, (Green Forest, AR, Master Books, 2018), 212.

Bibliography

Deborah B. Haarsma, Loren D. Haarsma. Origins – Christian Perspectives on Creation, Evolution, and Intelligent Design. Grand Rapids: Faith Alive Christian Resources, 2011.
Geisler, Norman L. Baker Encyclopedia of Christian Apologetics. Grand Rapids: Baker Books, 1999.
Grudem, Wayne. Systematic Theology -An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.
Mortenson, Terry. Coming to Grips with Genesis. Green Forest: Master Books, 2018.

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Genesis Walkthrough

By in Theology

Assembled here is a survey of each chapter in Genesis. A few sentences for each chapter to summarize the core content and meaning of the first book of the Mosaic law. All fifty chapters are put together here to assemble a coherent view of the Book of Genesis as a whole. These summaries were not written from a historical, poetic, literal, or figurative interpretative view. These summaries are merely of content produced within the valid, authoritative, sufficient, infallible, and inerrant strength of God’s word.

The Theme of Genesis:
The beginning of all things, God originates creation, humanity and the nations.

Genesis 1: 
God creates the Universe, the solar system, the Earth, humanity, and all living things.

Genesis 2: 
God blesses the seventh day, sanctifies it and rests from working. He plants a garden and creates male and female of humanity. God places male and female into the garden to work.

Genesis 3: 
God warns about the forbidden tree. Adam (male) and Eve (female) tempted by the deceptive creature. Both succumb to temptation and sinned to thereafter receive God’s curse.

Genesis 4: 
Adam and Eve produce offspring Abel and Cain. Cain killed Abel and becomes cursed by God. Cain relocates and bears children with wife. Seth is born of Adam and Eve.

Genesis 5: 
Genealogy of Adam to Noah including his offspring, Shem, Ham, and Japheth.

Genesis 6: 
Humanity becomes corrupted and God instructs Noah to build an ark. God intends to destroy all flesh.

Genesis 7: 
Noah gathers male and female animals to the ark he built. The Earth is flooded, and all flesh perishes. 

Genesis 8: 
Floodwaters subside then upon the Lord’s instructions; Noah leaves the ark with his family. All the creatures of the Ark also leave. Noah built an altar pleasing to the Lord.

Genesis 9: 
The Lord blesses Noah and forms a covenant with him as indicated by the rainbow that forms in the sky.

Genesis 10:
Genealogy from Noah and his sons with their families. Settled is the table of nations.

Genesis 11: 
The people of the Earth were united in language and purpose. The Lord confuses their language and disperses them to further regions separate from each other. Descendants of Shem outlined all the way to Abram.

Genesis 12: 
Abram sojourns to Egypt. Abram tells his wife to lie on his behalf before Pharaoh in order that he would live. Pharaoh was cursed by God and Sarai was returned to Abram.

Genesis 13: 
Abram and Lot separated with distributed land and livestock among them. The Lord promises Abram the blessings of descendants and territory.

Genesis 14: 
The kings of the regions were at war. Lot captured and rescued by Abram and his forces. King Melchizedek blesses Abram and the Lord. King of Sodom offers provisions to Abram.

Genesis 15: 
Abram promised a son. The Lord makes a covenant promise to Abram about the extending territory for his descendants.

Genesis 16: 
Sarai has the Egyptian maid Hagar marry Abram and bear children with him. Hagar despised Sarai and a rivalry developed with Hagar’s removal from the people. The Angel of the Lord promises descendants to Hagar. Ishmael is born to Hagar and Abram.

Genesis 17: 
Abram renamed to Abraham and the Lord’s covenant with him is reinforced. A sign of the covenant through circumcision is established with the newborn of the people. 

Genesis 18: 
The Lord promises to Abraham a son and reveals to him the forthcoming destruction of cities Sodom and Gomorrah. Abraham appeals to the Lord about the righteous people among the wicked in both cities.

Genesis 19: 
The Lord rescues Lot and thereafter destroyed Sodom and Gomorrah. Lot was violated by his daughters. They gave birth to the predecessors of the Moabite and Ammonite people.

Genesis 20: 
Abraham again used Sarah’s status as his sister to protect himself from harm. King Abimelech warned by God to return Sarah to Abraham or he will be killed. Sarah was returned to Abraham.

Genesis 21: 
Abraham’s son Isaac was born to Sarah as the Lord promised. Sarah’s displeasure with Hagar from Egypt caused Abraham to send her away. The Lord promised a great nation of Ishmael, Hagar’s son.

Genesis 22: 
The Lord tested Abraham with His command to offer a sacrifice of his son Isaac. Abraham’s love and obedience for the Lord demonstrated the willing sacrifice of his son. The Angel of the Lord stops Abraham from slaying his son and He blesses him.

Genesis 23: 
Sarah died and was buried in a cave at Machpelah.

Genesis 24: 
A bride for Isaac was identified and chosen at a spring and well near Nahor in Mesopotamia. Isaac marries Rebekah.

Genesis 25: 
Abraham died as he was buried in a cave at Machpelah. The rivalry between Jacob and Esau emerges, and Esau sells his birthright to Jacob for a meal.

Genesis 26: 
Isaac takes up residence in Gerar where he has a quarrel with herdsmen over water wells. Abimelech from chapter 20 makes a covenant of peace with Isaac.

Genesis 27: 
Isaac and his mother Rebekah deceived Jacob to steal his blessing from first-born Esau.

Genesis 28: 
Jacob sent away to Paddan-aram to seek a wife. Jacob has a dream about a ladder reaching into heaven with angels ascending and descending upon it. God appears before Jacob with a promise of territory for his descendants.

Genesis 29: 
Jacob meets Rachel and works for Laban to earn her hand in marriage. Laban tricks Jacob to cause him to marry Leah. Jacob works extra duration to finally marry Rachel.

Genesis 30: 
Jacob bears children with Leah. God opens the womb of Rachel in that she is able to bear Joseph. Jacob prospers through his earnings and status with Laban.

Genesis 31: 
Jacob leaves Laban and head to Canaan under the instruction of the Lord. Laban pursues but is met with a warning from God not to speak against Jacob. Laban and Jacob make a covenant of peace.

Genesis 32: 
Jacob encounters news from his messengers about Esau’s forthcoming meeting with him. Jacob becomes fearful and prays to the Lord for protection. Jacob wrestled with God for a blessing.

Genesis 33: 
Esau reaches Jacob and he is delighted to see his brother and family. Jacob declines to travel further with Esau. Jacob settled in Shechem.

Genesis 34: 
Shechem, the son of Hamor, raped Jacob’s daughter Dinah. As a result, Jacob’s sons, Simeon and Levi, killed the males of the city. Along with Hamor and his sons, including Shechem.

Genesis 35: 
Jacob relocates to Bethel upon the Lord’s instructions. Jacob is renamed Israel and the 12-tribes of Israel are identified.

Genesis 36: 
The genealogy and descendants of Esau are listed by name and location.

Genesis 37: 
Jacob’s son Joseph dreams of his reign over his brothers. His brothers plot against him where he is sold into slavery.

Genesis 38: 
Judah neglects Tamar and doesn’t present Shelah his son to her as a mate. Judah unknowingly mates with Tamar thinking she was a prostitute. Tamar bears Judah’s twin sons, Perez and Zerah.

Genesis 39: 
Joseph escapes Potiphar’s seductive wife and gains success at the Pharaoh’s household in Egypt. Joseph is imprisoned after falsely accused by Potiphar’s wife.

Genesis 40: 
Joseph interprets Pharaoh’s dream to the chief cupbearer about the demise of the chief baker.

Genesis 41: 
Joseph interprets Pharaoh’s dream and he is made a ruler of Egypt. Joseph bears two sons, Manasseh and Ephraim.

Genesis 42: 
Joseph’s brothers go to Egypt to buy grain and eventually appear before him. Simeon is held bound in Egypt while Joseph’s brothers were to return to him with Benjamin the youngest.

Genesis 43: 
Joseph’s brothers return to Egypt with Benjamin. Joseph is delighted by seeing them, seeing Benjamin, and hearing about Jacob’s well-being.

Genesis 44: 
Joseph’s brothers are brought back to Egypt after it was previously discovered that Benjamin had falsely stolen silver/goods in his sack.

Genesis 45: 
Joseph is reconciled to his brothers. He has his entire family, including Jacob, given a place to stay in Egypt due to the forthcoming famine.

Genesis 46: 
The Lord appears to Jacob in a dream to give him confidence about going to Egypt. The families of Jacob who relocate to Egypt are listed by name.

Genesis 47: 
Jacob and his family settle in Goshen with pledges of support from Pharaoh. Jacob gets Joseph to promise his forthcoming burial with their forefathers.

Genesis 48: 
Just prior to Jacob’s death, he blesses Ephraim and Manasseh. Jacob tells Joseph that God is with him and will return him to the land of his fathers.

Genesis 49: 
Jacob gathers his sons and prophesies about their forthcoming days ahead. All the heads of the tribes of Israel are separately blessed. Jacob dies.

Genesis 50: 
Jacob is mourned, and Joseph buries him at Machpelah as promised. Joseph dies at 110 years old with his remains interred in Egypt.

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Sequence of Existence

By in Theology

Two areas of thought can appear to contradict or supplement a plain reading of the Scriptural text in Genesis 1. Both center around the worldview of those who study it for the truth of its meaning. Either as a literal historical narrative or a figurative, poetic expression to give an account of how we came to be and how it is that reality came to exist. The two areas of interest in this post concern the gap theory of creation and the framework hypothesis, which supports a poetic and figurative way of interpreting the Bible.

Gap Theory of Creation

Gap theorists advocate a period of millions of years between verses one and two of Genesis chapter 1. A considerable interval (gap) of time separating the condition of the Earth between when it was made and its condition just before the Lord’s further work to form and develop His creation. Some Bible believers view the separation of these verses as permitting a series of events to occur. Such as geological formation, atmospheric development, primitive life formation, and other precursors to evolution. Further theory and speculation come about to describe a “time” when Satan and his rebellion occurred, and the earth “became” formless and void. In contradiction to verse 2, “The earth was formless and void” to “The earth became formless and void.” 1

As an outright change in the Biblical text, the effort is to adjust the meaning of Scripture to fit a worldview that is not supported by sound Biblical exegesis, conventional hermeneutical practices, or the original Hebrew grammar of Genesis. The insertion of speculative events to reshape the meaning or inference of creation activity attempts to explain the formation of the Earth by presuppositional naturalism originating from human thought and its search for the origin of life and the nature of existence.

The presupposition of a chronology between Genesis 1:1 – 1:3, is precluded by how the verses were written as given by the Hebrew grammar in the Biblical text. The narration of sequence in the text makes use of conjunctive rules that articulate events or activity one after another in a linear time-bound fashion. While any interval duration is specified with time segments by definition, the vav (waw) consecutive prefix of a Hebrew verb supports a succession of events. While verses 1 and 2 do not consist of the vav consecutive in the Hebrew grammar, there can be no definitive conclusion these verses were in sequence. These two verses merely set the conditions in how the following text reads to describe creation as it occurred. Therefore, no chronology of events is described in the first three verses, and consequently, the “gap theory” has no merit or validity among those who hold a traditional and literal interpretation.

_____________
1. Heiser, Michael, The Gap Theory – Is it Biblical? – (YouTube, Nov. 26, 2019), accessed Mar. 27, 2020, https://www.youtube.com/watch?v=NdZ5CsM0q2I.

Framework Hypothesis

The “Framework Hypothesis” is a way of bringing together a structured interpretation and understanding of Scripture’s creation account from a poetic and figurative perspective. In an effort to explain creation activity in a nonlinear, topical, and non-sequential way in contrast to the traditional and historical narrative that is widely held by those who have a high view of Scripture. Three distinctives outline the Framework Hypothesis way of interpretation to cast a different meaning to the method of creation and its associated timeline.2

The first contrast in the literary difference is from chronology to topology. In that, the way a reader views the expressed meaning of the Genesis account becomes set as a conceptual framework of arranged creative outcomes about purpose and function. A poetic form of literary art to tell a story about how everything came into being through origination and process. Second, the idea of ordinary providence rather than extraordinary providence requires environmental or atmospheric pre-conditions for creation to take place. In this condition, the course of expected natural events requires God to follow a method of creative origination. Finally, with the presence of the seventh day of rest, as explained in Genesis 2:2, framework advocates point to the previous six days of creation as a longer period of time because the seventh day is not yet ended. With the absence of the “there was evening, and there was morning” on the seventh day as read on all six days of creation prior.

All three premises taken together represent a naturalistic view of how God chose to bring about existence through His creative efforts. In a way that makes ordered sense that adheres to the observable laws of physics and nature to explain how reality came to be. As making room for discoveries that fit existing theoretical models of the material universe involving matter, space, and time. This interpretation of the creation is among numerous others categorized as concordist and non-concordist perspectives.3 Where some contemporary perspectives bring into view cultural factors that add strength to the Framework Hypothesis in the Genesis text. By drawing attention to Ancient Near Eastern (ANE) comparisons, cultural understanding takes shape as to how the creation account was understood and written about. As a matter of attributes vs. functions to identify or explain physically created objects. New figurative thought among contemporary believers further recognizes that time, and its sequence is less relevant to how and when creation came into existence. It is also a view that reinforced a time when Genesis was written in its cultural context and to those who seek to recognize Scripture as congruent with observable nature and current scientific rationale.

_____________
2. Terry Mortenson, Coming to Grips with Genesis, (Green Forest, AR, Master Books, 2018), 212
3. Jones, Michael, Genesis 1a: And God Said! – (YouTube, June 7, 2019), accessed March 27, 2020, https://www.youtube.com/watch?v=R24WZ4Hvytc.

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What is Authentic Faith?

By in Theology

I just finished the book “The Gospel According to Jesus: What Is Authentic Faith?” The book was written by John MacArthur of “Grace to You” and Chancellor Emeritus of Master’s University and Seminary. With decades of experience in ministry and service to his church and the Kingdom, he has authored numerous books spanning a wide range of topics. As is conventional within his teaching and written work, his views are thoroughly based upon the Word and what is intended by the biblical authors of Scripture. He often references the root meaning of historical terms from early biblical languages to support the principles he discusses.

This book was written to counter an emerging form of antinomianism in the Church. Today sometimes also referred to as “easy-believism.” That for salvation, it is enough to acknowledge, agree, or accept Christ Jesus as Messiah, Savior, and Lord without fruit or work that follows from that form of recognition and acceptance. To affirm and live out Jesus as the Lord of one’s life. While MacArthur recognizes that salvation is accomplished by grace through faith alone, as clearly written in Scripture (Eph 2:8-9), he writes that where there is no evidence of saving faith by repentance, complete surrender of one’s life to Christ, and the inevitable fruits of the Spirit, a person’s faith does not save and is not or was not authentic.

While there are at times seasons of withdrawal from God, periods of rebellious living, or spiritual dryness, MacArthur reaffirms in this book, once-saved, always saved (OSAS). The probing questions, observations, and answers in the book that get controversial attention concern whether or not those who bear no fruit, or fall away, have or had authentic faith in the first place.

To carry on in a continuous practice of rebellion and a longstanding lifestyle of indifferent conduct after acceptance of Christ with a profession of faith means the person’s assent of confession and acknowledgment was not an experience of true conversion or true saving faith. There is no reason to conclude that there is an indwelling of the Holy Spirit in a professing believer’s life. Where, conversely, there is a spiritual and meaningful substance to the event of becoming born-again that has a lasting effect.

The book clearly articulates what Jesus did when He heralded His gospel. Not only what He did, but also how He did it during His time with us. Through various discourses in Scripture, we are given numerous stories, parables, and explanations to illustrate His gospel. Moreover, he explains His gospel through the call to repentance, the nature of true faith, the promise of justification, the way of salvation, the certainty of judgment, the cost of discipleship, and His Lordship.

Finally, to conclude the book, MacArthur provides appendices including actual questions & answers to support the Scriptural assertions he makes to bring a full awareness about the total commitment to Christ’s Lordship and His work in the lives of believers. Namely, what the apostles and prior Church leaders believed and wrote about concerning Lordship as a secondary, yet necessary, aspect of faith to substantiate salvation. Not “faith plus works” for a salvific outcome, but faith alone with inevitable fruit that grows from a tree of workmanship newly planted in a believer’s life.

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