Interpreting Eden: A Guide to Faithfully Reading and Understanding Genesis 1-3 Vern S. Poythress

Crossway, 2019, 390pp 

Much ink has been spilt over how to interpret Genesis 1-3. In recent decades controversies have raged between those who see the opening chapters in the Bible as little more than ancient Near Eastern myth and those who accept the creation account as a foundational part of Holy Scripture.

Even among Evangelicals a number of different approaches have been adopted. Some see Genesis 1-2 as a literary framework which teaches that God made an orderly universe. As such, there is not necessarily a conflict between the Bible and modern scientific accounts of the origin and age universe. Others insist that Genesis 1 tells us that God made all things in 6 x 24-hour days. If that interpretation brings the Bible into conflict with modern science, so be it. Another view (held by Reformed theologians Herman Bavinck and Michael Horton, for example) is that the days of Genesis 1 are God’s workdays. They are analogous to our 24-hour days, but not identical in length.

In setting out his constructive proposals on how to interpret Genesis 1-3, Poythress doesn't tackle the issue of how to understand the days of creation head on. He takes a more indirect approach. The author insists that the Bible should be read theologically as the written word of God. Whatever the Bible teaches must therefore be received as truth. God is the Creator and sustainer of the universe. The order and regularity of the created realm that makes science possible is the result of his faithful providential care. Strictly speaking the Bible offers no scientific theories, instead it describes creation and providence in terms of everyday human experience of the world, which is a perfectly valid perspective.

In terms of its literary genre, Poythress sees Genesis 1-3 as historical narrative. He works through the creation account in some detail, offering a wealth of insight. One of his main points is the relationship between creation and providence. Genesis 2:1-4 tells us that God is now resting form his work in creation, but his providential rule continues. There was something unique about the work of creation described in Genesis 1-2, but we can understand the essential meaning of those chapters in the light of our everyday experience of the world around us. We must take care, however, not to confuse creation with providence. 

6 x 24-hour creationists argue that because in God's providential ordering days are now 24 hours in length, the same time scale must be applied to the days of the creation week. Poythress advances that such a view is in danger of applying the norms of providence to the singularity of creation. The sun does not make an appearance until day 4, so days 1-3 at least were not solar days. Also, there are other measurements of time besides solar days or modern clocks that count the passing of 24 hour periods to the second. Nature has its own ways of marking the passing of time. Ordinarily fruit trees take a number of years to grow from a seed to a fruit bearing maturity, while the trees planted by God in the Garden of Eden seemingly sprung up 'good for food' instantaneously. Similarly, God created Adam from the dust of the ground as a mature adult and Eve from his rib, while we are formed in our mothers' wombs and grow to maturity over many years. The regular rhythms of providence cannot simply be read back into God's unique work of creation. 

Some 6 x 24-hour creationists posit that God must have temporarily speeded up physical processes during the creation week. That explains how the light from distant stars is visible on earth, which at the current speed of light must have been travelling for billions of years before it reached our planet. "God supernaturally made all the processes of stars occur at near infinite speed so that the stars went through 'a long history of events' in an instant of time." (He made the stars also, Stuart Burgess, Day One, 2001, p. 24). Yet, as Poythress points out, if God did things so differently during the creation week, that makes it difficult to insists on maximal continuity between our 24-hour days and the six days of creation, p. 252-258.  

The author concludes that, "God really did create the world in six days" (p. 289). He affirms the special creation of the first human pair and the historical fall of man into sin, But, according to Poythress, we need not hold that the days of creation were 6 x 24-hour periods. He argues that in the Hebrew mind days were measured more as periods of work and rest rather than strict 24-hour units. Genesis 1 depicts God’s work of creation on each day, followed by rest until the whole was completed. God then ceased from his work of creation on the Sabbath day. The days of the creation week are analogous to ours, but not necessarily the same in length. With this scheme in mind Poythress holds that the Bible’s teaching is broadly compatible with the modern scientific account.

This book contains valuable reflection on the relationship between the Bible and science, Genesis and ancient Near Eastern mythology, and creation and providence. Numerous appendices give detailed attention to matters raised in the main body of the work, such as 'Genesis 1:1 Is the First Event, Not a Summary' and 'The Meaning of Accommodation' in theological discourse. Poythress avoids offering simplistic solutions, calling upon the reader to re-examine their views afresh in the light of God’s Word. 

* * An edited copy of this review was published in the The Banner of Truth, December 2020 

Where Has All The Gospel Preaching Gone? by Roger Carswell

This little booklet came as a freebie with a book I ordered from 10ofthose.com. It was very kind of the publishers to send me a gratis copy. Although it was a bit like receiving the gift of a book on losing weight, or how to smarten up your appearance. What is the giver trying to say? 

Roger Carswell is a gifted evangelist whose soul winning ministry has been wonderfully used of the Lord in the UK and beyond. He thinks he's spotted a gap, or maybe even a gaping hole in much of contemporary Evangelical preaching. There isn't much of the evangel in it. Expository preaching may expound a Bible passage and apply it to the congregation, but the gospel of salvation isn't necessarily proclaimed and a response called for.

Does Carswell have a point? Yes. Whatever text they are handling, preachers should always set the little story of a particular Bible chapter or verse in the context of the big story of God's redeeming grace. And Jesus is at the heart of that big story of creation, ruin, redemption and renewal. 

But it isn't simply a matter of bringing the gospel into a sermon. The gospel, or al least some aspect of the gospel should flow from the text, into the sermon and be applied to the congregation. That doesn't mean John 3:16 always gets tagged onto the end of every message. The gospel is as broad as it is deep in its declaration of the plight of man and the power of God. 

Regular hearers of our preaching should be left in no doubt that they are sinners who need to repent and believe in the Saviour who died for our sins and rose from the dead that we might be put right with God and have the hope of eternal life. 

It may be easier to do that when preaching from some Bible books/passages than others, but it can and should be done at all times. In the evenings I'm currently preaching through Peter's sermon on the Day of Pentecost in Acts 2. You can't avoid proclaiming Jesus' saving crucifixion, resurrection, exaltation and new life in the Spirit. Peter even tells us how to apply the message, Acts 2:37-41. 

In the mornings I'm preaching through Jeremiah and the other week I gave a sermon on Jeremiah 10:1-16, 'The stupidity of idolatry and the supremacy of God'. 'Not very gospely', you might say. But my headings give the drift of the message: I. In our folly we put idols in God's place, II. Let us put God in his rightful place, III. In his grace God put Jesus in our place. The great exchange of the gospel undoes the grim exchange of sin. 

I think one thing pastors need to work on in giving their preaching an evangelistic edge is the introduction to their messages. This should flag up a link between the passage in hand and people's need to hear the good news of Jesus. The pandemic has highlighted the plight of man in sin, for which the gospel alone has the answer. Let's make that clear, rather than simply jump into the text with some remarks about the background of a passage, or whatever. 

Carswell argues his case for bold evangelistic preaching biblically and with the support of some of the great evangelistic preachers of the past such as C. H. Surgeon and Octavius Winslow. He could also have enlisted the help of D. Martyn Lloyd-Jones. While he is best known these days for his great expository series on Romans and Ephesians, on Sunday evenings at Westminster Chapel, he would herald the gospel that sinners might be saved. 

Maybe one of the reasons behind the decline of evangelistic preaching is that we tend to think of outreach primarily in terms of personal witness and small group study. The preaching of the Word to the gathered church is not necessarily seen as an evangelistic event. Perhaps it is assumed that every member of the congregation is already converted, but that is a dangerous assumption to make. 

Besides, non-Christians should be made welcome in our services. They need to hear the gospel if they are to be reconciled to God. Such was the case in the church gatherings of the New Testament, 1 Corinthians 14:24-25. The fact that our services are now broadcast online for all to hear should make us all the more determined to proclaim the gospel that people might turn to Christ for salvation. 

A timely call for pastors to, 'preach the word... do the work of an evangelist', 2 Timothy 4:2, 5. 

'Anxiety: A Mirror of the Heart' an interview with Catherine Haddow

On Sunday evening I interviewed Chartered Psychologist Catherine Haddow. We discussed 'Anxiety: A Mirror of the Heart'. In her books, Emotions: Mirrors of the Heart and Jars of Clay: Peace for the Anxious Soul, Catherine has sought to show how faith in the Lord Jesus Christ can calm our anxious souls and give us peace.

YouTube: 'Anxiety: A Mirror of the Heart' an interview with Catherine Haddow

Facebook: 'Anxiety: A Mirror of the Heart' an interview with Catherine Haddow

If someone reading or watching this now is feeling overwhelmed, even suicidal, where can they turn for immediate help?

·       The Samaritans 116 123 (24hrs).

·       Shout is a 24/7 text service if that feels easier. Text 85258.

·       If you are a young person (or you're concerned about a young person) you can call Papyrus Hopeline on 0800 068 4141 9am-midnight. Or text on 07860 039967

·       Book an emergency appointment with your GP or ring 999 or go to A&E even in lockdown.

There is no shame, there is help available, your life matters, there is hope, you are not alone.

Plague Journal 2: Week 2

8-14 November 

This lockdown feels a lot different to the last one. That's because it is. Restrictions aren't so tight as in the Spring. Back then people were massively spooked into slavish compliance with the rules. The occasional Coviditiot aside.

This time people are more questioning of the need for lockdown, although, so far as I can see most are still doing the 'Hands, Face, Space' thing. But this is Wiltshire, hardly Covid-central. 

Last time round the abrupt closure of places of worship felt to many preachers like they were a bird flying into a window. Fly, fly, fly, bump. This time it was more like a duck making a smooth landing on the village millpond. A rather grumpy duck, admittedly. But at least now we've mastered online services, taking to Zoom like a duck to... You know the rest.

We had a Zoom service on Sunday 8 November in the morning, where I spoke on Jeremiah 10:1-16. In the evening I did a 'service' on Facebook Live, with a message on Acts 2:33-36. Our Zoomers are pretty straightforward affairs. I open in prayer, read the Bible, give a kids' talk and then a message. That segment is also livestreamed to Facebook. After that we have a song video, open prayer time, another song video, closing with the benediction. After the service has finished I leave the meeting open for people to grab a coffee and have a chat. Much like we used to in the old days before Covid struck. 

I don't agree that places of worship should have been forced to close during lockdown. There is little evidence that churches have been Covid hotspots. For many older believers church meetings are their main form of social contact. Above all, gathered worship is not a 'non-essential hobby', but an important component of the Christian life. 

But I don't believe churches should defy the lockdown law that was passed by parliament. We are not yet being forced to deny that Jesus is Lord and instead burn incense on Caesar's altar. Few would deny that under at least some circumstances the state may order the closure of places of worship and other venues in the name of public safety. That said, it is perfectly fair for Christians to challenge the ruling via judicial review, which I hope is successful. 

On Friday evenings I do a story video for our Virtually One Way Club, mainly for primary school aged children. We've been looking at the story of Moses and last Friday it was the Ten Commandments. Again, it's via Zoom (with only me in the meeting), streamed to FB Live. 

I read Catherine Haddow's book, Jars of Clay: Peace for the Anxious Soul in preparation for an online interview with the author on Sunday 15th in the evening. Very helpful it was too. I hope to post a review on the blog sometime this week and also share the interview video here. 

On Saturday Sarah and I visited Westonbirt Arboretum. Last time we visited in October 2018 the acer trees were decked in their autumnal splendour. The glory had faded somewhat by mid-November but it was still an enjoyable day out. We managed to dodge the heavy showers. Finding the Gruffalo in the woods gave me inspiration for Sunday morning's children's talk. 

The Mystery of Christ: His Covenant & His Kingdom by Samuel Renihan (review part 3)

Founders Press, 2019, 217pp

See here for part 1 and part 2 of this review series. 

Constructive appraisal 

In The Mystery of Christ: His Covenant and His Kingdom, Samuel Renihan has admirably traced the grand plot line of the Bible in covenantal/kingdom terms. He has done justice both to the continuity and discontinuity of old and new covenants, as the mystery of Christ is progressively revealed. While the  writer draws on the riches of the Particular Baptist theological tradition, this is a fresh study in its own right and yields many valuable insights. That the Davidic kings were in effect the federal heads of the Mosaic covenant is one. The author admirably highlights the eschatological dimensions of Christ's covenant and kingdom. 

His characterisation of the Abrahamic and Mosaic covenants as 'covenants of works' is not quite so convincing. Renihan certainly does not take the Meredith Kline view that Sinai was a republication of the Adamic covenant of works based on strict merit (p. 111). But in some sense he holds that the Old Covenant operated as a covenant works, as least as far as appropriating the blessings of life in the Promised Land were concerned. 

If, however, threats of chastening judgement and promises of reward for obedient faithfulness constitute a covenant of works, then the New Covenant could arguably be construed as such. That's why God's judgements upon Israel are taken as a warning to the church (1 Corinthians 10). That's why Christians can appropriate Old Testament promises of reward, but stripped of their shadowy form and seen in the light of eternity (Matthew 25:14-30, Ephesians 6:2-3). Note the many threats and promises in the Letters to the Churches in Revelation 2-3. To be clear, under both Old and New covenants, rewards were dispensed graciously by the Lord, rather than earned or merited. 

If the Abrahamic and Mosaic covenants were not covenants of works and neither can they be identified with the Covenant of Grace, what are they? Renihan is nearer the mark when he says, 'There is no covenant prior to Christ that reveals His covenant as directly as the Abrahamic Covenant does. The unilateral free gift of the earthly typical promises most clearly demonstrates the unilateral and free gift of the heavenly antitypical promises to the elect.' (p. 100). Further, he writes that 'the covenant of circumcision [made with Abraham] was a covenant of guardianship. It is a covenant that constitutes Abraham's descendants the womb of the Messiah.' (p. 101). 

The giving of the law at Sinai did not compromise the gracious character of the Abrahamic covenant, as Paul makes clear in Galatians 3:15-29. The law functioned as a guardian until Christ came. It 'increased the trespass' (Romans 5:20) by exposing the sinfulness of sin that those who were under the law might seek the righteousness of God by faith in Christ (Romans 10:3-4). 

The Abrahamic and Mosaic covenants were not recognisably covenants of works. They were 'covenants of promise'. Through their shadowy types and figures they spoke of the promised Messiah who would be born of Abraham's line. 'They are Israelites, to them belong the adoption, the glory, the covenants... and from their race, according to the flesh, is the Christ, who is God over all, blessed forever.' (Romans 9:4-5). 

This criticism should not detract from the work as a whole. For too long Paedobaptists have cornered the market in covenant theology, while Reformed or Grace Baptists have lagged behind. Renihan's title is an important contribution to covenant theology from a Baptist standpoint.  That said, readers will not find heated polemic here. The author makes his case in a gracious and winsome way, insightfully handling the text of Scripture and ensuring that doctrine leads to doxology before the glorious mystery of Christ. 

I am most grateful to Founders Press for sending me a complimentary review copy of this book. I would urge them to make it available more widely, as importing the title from the USA is prohibitively expensive for readers in the United Kingdom.  

Glen Scrivener interviews Tom Holland: How Christianity Gained Dominion

I enjoyed Glen Scrivener's interview with Tom Holland when we saw it on Sunday evening, although much of the ground they covered was familiar to anyone who had read Dominion: The Making of the Western Mind, or watched other conversations with the author.

Holland's rehearsal of the argument advanced in Dominion was interesting enough. His thesis being that enlightened liberalism owes more to its Christian heritage than is often admitted. Ideas of equality, universal human rights and secularism didn't just spring from nowhere. They are rooted in the Bible and Christian theology. 

It was also fascinating to hear Holland commenting on how his book on the origins of Islam, In the Shadow of the Sword was received rather differently in the Muslim world to Christian reaction to Dominion. The author received death threats for subjecting origin myths of Islam to historical scrutiny. Christians have by and large welcomed Dominion, giving it warm reviews. Certainly no death threats. Tellingly, secular humanists have been most critical of this work because it shatters their origin myth that the Enlightenment rejected everything based on Christian superstition in order to usher in a new age of reason. Not quite. 

One of the key features of Dominion is Holland's ability to spot where a moral position that is so common in the West that it might seem like part of the natural order of things, is in fact rooted in Christianity. Take a concern for the poor and disadvantaged, for example. That concern lies at the heart of Black Lives Matter, however much the movement might disavow the Bible in favour of Marxism. As Holland points out, however, BLM and other identitarian causes have failed to take on board the Christian doctrine of original sin that chastens our claim to moral superiority. Hence the shrill denunciation of anyone who has the temerity not to 'take the knee', even if they are black. Go woke, go Pelagian.

Towards the end of the interview Scrivener asked Holland where he was when it came to a personal commitment to faith in Christ. He acknowledged that he had lost his faith in liberalism as a system of universal values supposedly derived from pure reason. But his comments on believing in and following Jesus were rather opaque. Holland spoke of 'surrendering to the story' of the Bible, irrespective of whether that story is grounded in history. He was willing to take that existential leap of faith because the Christian story offers him a compelling moral and spiritual vision.

Scrivener doesn't press Holland on this, even though the Christian faith is based on the great historical claim that Jesus rose from the dead. If that isn't true, 'we are of all men to be pitied', as Paul put it. Reflecting further on why he has not yet made a personal commitment to Christ, the historian commented that he was not impressed by the pronouncements of church leaders during the pandemic. To him their message was one of health and safety, not heaven and hell. Disappointingly, they seemed to make little attempt to draw upon centuries of theological reflection on plagues and pestilence to help us discern what God might be saying to us in these Covid-stricken days.

He may have a point, although at least some of us have been trying to apply the message of God's Word to men and women living in darkness and the shadow of death. It turns out that Holland has been playing cricket over the summer, rather than attending church, where he might have heard the urgent call to repent and believe the gospel. 

In Dominion Holland demonstrated that the 'Christian Revolution' transformed Western society in ways that we do not always appreciate. But Christianity is not primarily an agent of cultural change. It proclaims the way of salvation through faith in Jesus who died for our sins that we might be put right with God and rose from the dead to give us the hope of everlasting life. 'Cultural Christianity' wants some of the societal and existential benefits of the faith, but resists Jesus' costly call to 'follow me'. It's just not cricket. 

Here's the interview: 

'Anxiety: A Mirror of the Heart' an online interview with Catherine Haddow

With a new national lockdown for England in place, many people are feeling anxious and fearful. On Sunday 15 November at 6.00pm I will be conducting an online interview with Chartered Psychologist Catherine Haddow. The focus of the conversation will be ‘Anxiety: A Mirror of the Heart’. In her books Emotions: Mirrors of the Heart and Jars of Clay: Peace for the Anxious Soul, Catherine has sought to show how faith in the Lord Jesus Christ can help to calm our anxious souls and give us peace. The interview will be livestreamed on the Providence Baptist Church Facebook page then made available for viewing later.