Sunday Service: A New Beginning

Last week’s discussion of the beginning opened the pages of history for us, and revealed the simple complexity in answering the question ‘where did we come from’? However, there is so much more to say about those first moments; so many important aspects that I simply did not cover last week. As a result, I have taken the opportunity to re-explore those first moments here with a more extensive analysis. Fear not! I did not stop at the end of verse 1 as I did last week. I promised a completion to the first day of creation and I have included that this week as well.

While it makes for a rather lengthy lesson, I hope that you will explore all of what I have written here as I have covered many things on those first moments that I did not cover last week. It is my continual prayer that you will be encouraged and enlightened by the studies we conduct here.

Genesis 1:1-2

“In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters” (ESV)

The first two verses in the Bible give us the account of beginnings; while the whole of chapter one focuses on the process of creation, it is these first two verses which, more than anything else, introduce us to our creator.

Note first: “In the beginning, God…”; Not ‘In the beginning, BANG!’ It was God who created the heavens and the earth; not some cataclysmic event where the great accumulation of nothingness in space suddenly condensed into an unstable mass of something, and then exploded with no source of initiation; and in doing so, left behind the universe we see before us today. It was God who created all these things; God who stepped into the opening act of the history of the world and set forth the stage on which humanity would be cast. There is no indication in Scripture that this event was drawn out; that there was an extensive planning phase, and a pre-assembly to test the theory, though it can be fairly suggested that God, in eternity past, spent some semblance of effort into the planning of His creation (see John 17:24; Eph 1:4; 1 Pet 1:20 as examples). However, what we see clearly is the beginning of all that we know having been rooted in the divine act of God; that He would deem us worthy even before we were first formed is a testament to His love and devotion to us.

Some may insist upon the argument that God used events such as “The Big Bang Theory” or evolution to carry out His will in the creation and design of things. While this is a fair argument in relation to God’s use of HIS laws of nature to bring about His will, there is nothing in the text here to give merit to that argument. However, there is nothing explicitly condemning that line of thought either. While I consider such things, I must confess that my heart and my mind are in agreement here that the account of creation is exactly what we would expect it to be from an all knowing, all powerful, eternal God; that creation was a supernatural act that defies the laws of physics and cannot be explained with modern science. This is not to say that modern science has nothing to offer in things of faith, or in the processes of God; rather it is to say that here in this instance, there is absolutely no scientific evidence to support the idea that God did anything beyond what the text says. This account of the creation of heaven and earth, all six days, was not intended to be a mystery. The idea that our knowledge of modern science suddenly renders the supernatural ability of God un-necessary, and consequently impotent, is a disastrous road to walk upon. If we are to suggest that modern science is suddenly capable of explaining the supernatural acts of God, then we must either conclude that God’s acts are NOT supernatural, for the supernatural cannot be reconciled to science; or we are to conclude that God in fact had no part in the creation of the heavens and the earth. If God did not have a part in creation, then there is no reason to assume He exists. After all, what need do we have of a God who is incapable of actually doing what He said He did? If we cannot take the simple statement of Genesis 1 at face value, then how can we place our faith in Jesus Christ as the atoning sacrifice for our sins? If the Bible fails to make clear one of the most dramatic and important aspects in answer to the question “why are we here?”, then how can we trust the Bible to answer anything? The truth is far simpler than the question; it was God who created the heavens and the earth, and He did so by His will alone; the cosmic elements necessary for the “Big Bang” were created on the fourth day of creation as we will note later. The Bible says God created all these things; it does not say that God used His creation to create His creation, that is circular logic anyway.

Note second: The entire Bible encompasses three things; The creation of man by God; The rebellion of Man against God; and ultimately, the redemption of mankind through God. While the opening verses of the creation account might seem at first a strange place to address this concept, it is here that not only the first event takes place, but the outline of the next two events is so close at hand that there is barely a pause in between. It might be more appropriate, or perhaps easier to understand, if we were to say the entire Bible is actually about one thing; Jesus Christ. Jesus was present before the creation; He was present at the creation; He joined with the creation to provide redemption; and He is, therefore, the reconciler of creation. We can deduce for ourselves that the Triune God, that is God the Father, God the Son, and God the Holy Spirit, were all present at, and participants in, the creation of all that we know. While most of this must be addressed later, at the very least, it is appropriate to address briefly the first here if we are to explore the Bible in relation to its foundation in Jesus Christ.

“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through Him all things were made; without Him nothing was made that has been made. The Word became flesh and made His dwelling among us” (John 1:1-3; 1:14).

The “Word” of course refers to Jesus Christ. John tells us that the Word was God and that the Word became flesh to dwell among us. From the beginning; before the beginning; IN the beginning, God was aware of all that would unfold in His creation. The plan for the reconciliation of mankind through the redemptive sacrifice of Jesus Christ was planned, prepared, and expected before the creative work began. It is an important note, for as we continue to read through the Scripture, we must always have our eyes focused upon Jesus Christ; the Creator, not the created; the redeemer, not the redeemed.

Note third: “In the beginning, God created the heavens and the earth.; while God is eternal, having always existed, the beginning of everything we know of life was at this moment in time. It is a strange concept when we consider that time is of no real consequence to God; at least not in the sense that it is to us. God does not have a beginning, and we see in these first few words the very notion that God already was, for if He was not, then how can He be the author of “the beginning”?. Yet the world and all that is in it must have a beginning for it was created by the One who has always been, that is God. So the very first phrase in the record of God’s interaction with mankind is appropriately focused on the beginning. This is the beginning of everything that is of concern to us; that is not to say there was nothing of significance which took place prior to this point, rather it clarifies that OUR beginning was here; the point in “time” where God began the work of creation that brought about the human race; the point in “time” where God laid the foundation stones of heaven and earth; the beginning of time. We should also be careful to note that Scripture reveals to us all that we need to know of God. That is, though there are surely many things that took place prior to the creation of the world and mankind, if God desired us to know these things, He would have told us. Instead we find here in the first few words of the Bible that God focuses the attention on us, for us. We should be very wary of seeking answers about the things of God from sources outside the Bible. That is not to say there are no such answers to be found; the historical accuracy of the Bible has been challenged on many occasions for example, and skeptic or not, one is hard pressed to argue against the secular writings of the first and second centuries which validate the very text of the Bible itself, but that is a discussion to take place further in this study. Suffice to say for now, in all things the Bible is sufficient;

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Tim 3:16-17 NIV).

In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep.” Having established that it was God who created the heavens and the earth, and having at least briefly focused on who God is, to the degree which we can understand Him, it is the earth itself which draws into focus. We see here that it was “without form” and that it was “void”.  It takes little guesswork or interpretive ingenuity to understand what is meant by “The earth was without form”; whether this is indicative of the earth not being the beautiful sphere we have seen in photos from space or not is unclear. We can suggest confidently however, that the physical attributes of the earth were not present at this point. This is of course clarified for us in later verses, where God gathers the water together creating both the seas and the land. That the earth was “void” however, is a more descriptive statement of the condition of the earth. The word used in the Hebrew text of the passage is bôhû which, according to Strong’s Concordance definition, is “From an unused root (meaning to be empty)”; in other words, the term void is used to describe emptiness. This shouldn’t come as a surprise since God had yet to conduct any act of creation upon the earth aside from the creation of the earth itself. However, it is important to not simply glaze over the term, as it sets the tone, or the stage for all that is about to take place. It is from this emptiness that God will bring forth all that the eye can behold; and it is from this emptiness that God will bring forth the crown of His creation. Out of nothing, God will create everything man needs, and then He will create man. Yet this emptiness, this lack of form is unseen, or rather un-seeable, for darkness covers everything. I rather like Matthew Henry’s Commentary on this matter when he says, “If there had been anything desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as He is said to create the darkness of affliction, [(see Isaiah 45:7)], for it was only the want [or need] of light, which yet could not be said to be wanted till something was made that might be seen by it” (Henry,1705). In other words, while there was nothing of value for the eye to behold, we are told nonetheless, that there was utter darkness over everything. Yet it was not a darkness created by God, but rather a result of the lack of God’s light upon creation as He had yet to begin His work in earnest. Though there is nothing our eyes would have desired, it is important that we note the lack of God’s light upon the creation; for it is only in His light and the love of His embrace that we can find peace; it is only in the shadow of our God (Psalm 91:1) that we can abide in rest and comfort. Though there is nothing to see, it is important that we know there is nothing that can be seen either, for it is only in the Light of the world, Jesus Christ, that we avoid walking in darkness.

“When Jesus spoke again to the people, He said, ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12 NIV).

So we have before us, or now behind us if you prefer, the very beginning of the beginning; that is, the moment in which God stepped into what we consider history to begin the work of creation and bring forth mankind from nothingness to His glory.

Genesis 1:3-5

“And God said, ‘Let there be light,’ and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness He called Night. And there was evening and there was morning, the first day” (ESV)

“And God said, ‘Let there be light,’…”; it is a dramatic moment, now that the earth stands ready for creation; now that God sets to the task at hand; He does not bring forth laws of physics, nor does He use anything we might find in creation today to bring forth the light. God merely speaks and creation begins to blossom. We should never discount the supernatural nature of God. It was God who created the laws of physics to which we are bound, but to consider that God must hold to those laws during the act of creation, or beyond the completion of creation, is ridiculous. The very act of creating the laws of physics violates them! God is not bound to our understanding of science and nature; He is not limited to performing within a set of rules which He authored. God is above, beyond, and outside the realm of our understanding, and our first glimpse of His awesome power is seen here in that He spoke and creation obeyed.

“And God said, ‘Let there be light,’ and there was light.” Obedience to the command of God; creation responds with instant adherence to the command of the creator. God brought forth the light, removing the restricting darkness that covered all He had made to this point. Note there is yet nothing of value for the eye to behold, at least not in terms that we might think; but if we could be present at the moment of creation; standing, as it were, next to the creator, what a magnificent sight we would see indeed! Consider the overpowering  oppression of the darkness which covered everything; then, like a blast from a thousand horns at once, the Lord of creation speaks, and suddenly there is light, glorious beautiful light! This is not the light of the sun that we have grown accustomed to in our lifetime; that doesn’t come until the fourth day. No, this is the light of God’s glory encircling the infancy of His creation. Oh we might think there is nothing yet to see; no birds or trees; no oceans or mountains; but the glory of the light of God is a blinding beauty which we cannot fathom!

“As he [Saul, also known as Paul] neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul asked. ‘I am Jesus, whom you are persecuting,’ He replied” (Acts 9:3-5 NIV).

While the discussion of Paul’s conversion is not the topic here, what is of note in this passage is Paul’s immediate reaction to the light of Jesus Christ. He fell to the ground. It is not likely that he stumbled (though that discussion is farther ahead of us). The light which encircled Paul on the Damascus road blinded him physically; a man named Ananias had to, through the power of Jesus Christ, remove the blindness from Paul’s eyes. This is the light which God brought forth on this first day of creation. The light of God shone forth and revealed the clay with which God was about to mold His finest work.

“And God said, ‘Let there be light,’ and there was light. And God saw that the light was good.” It is only necessary to briefly pause here, for we have established that the light was that of God Himself, and surely that light is good. However, we should note that God sets a standard here and now with the culmination of His first verbal act of creation. That is, God saw that the light was good; it was good in His eyes; pleasing to the Lord and therefore beneficial to His creation. It was not merely an acceptable light, though some might argue it was a temporary one (this we’ll address momentarily), but it was a good light. While we might consider good to only equate to adequate, God does not measure things on the scale of humanity. There is good and there is evil; our God has no need to distinguish between “levels” of good and evil for He knows above all what is and is not good. So we can take comfort in knowing that what God says is good, is better than anything we can fathom in our earthly simplicity. It was supernaturally good, and far better than anything we will see this side of heaven.

To the suggestion some may press that the light brought forth by God on the first day was temporary, let it be known that the light of God will never die out. He is eternal; He was before time; He is in all time; and He will be after time. The creation of the sun, moon, and stars on the fourth day was for our benefit, not because the light brought forth on the first day was temporary or inadequate. God said it was good and we can take that to mean it was perfect. So why the creation of the sun, moon, and stars? That we will explore when we reach day four of creation. For now, it is enough to note that the light which God brought forth on the first day of creation was pleasing to Him and therefore it was good and the work could continue; we might consider that, if for any reason the light was not good, not pleasing to God, perhaps He would have scrapped the project. This is pure conjecture of course, but we should rejoice in those things the Lord says are good and avoid those which are evil, and here we have our first example of that which is good; the light of God.

“Test everything. Hold on to the good. Avoid every kind of evil. May God Himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:21-23 NIV).

“And God separated the light from the darkness. God called the light Day, and the darkness He called Night. And there was evening and there was morning, the first day” What does it mean when the Bible says it was God who separated the light from the darkness? We know from our understanding of science that the world is round rather than flat; we don’t simply fall off the edge of the world if we keep going. We also know that the separation between day and night is the result of the earth’s rotation on its axis. Yet here we are told that it was God who separated the light from the dark; are we to assume that means God started the rotation of the earth at this point? Perhaps, though Scripture does not make it clear HOW God separated the light from the darkness, there is other information in this verse which alludes to what God was doing; and in this instance, science and creationism complement each other.

Note first: “God called the light Day, and the darkness He called Night”. It is God who institutes the terminology we use to represent the period in which the sun graces our sky and that which it does not. Day and Night are the words which God called these periods; they are not terms man thought up. While here it may seem trivial to distinguish the naming of night and day, for we must admit, it doesn’t seem like it’s very important. Perhaps you say to yourself, ‘so God named the light day and the darkness night, so what?’; but in reality, as we dig deeper into these final moments of the first day of creation, we will see that it is drastically important to distinguish where the term day and night were first mentioned, and just as important, who it was who mentioned them (more on this shortly).

Note second: “…and the darkness He called Night”. Much like the discussion regarding God’s separation of light and darkness; that is, how it was God made this separation; though it is conjecture, it is reasonable to assume that separation resulted in the earth’s rotation on its axis as discussed. Here we can make another reasonable suggestion; that the darkness is still the all encompassing darkness that lacks any light; specifically, the light of God. While His light is certainly capable of overcoming the darkness, and the sun and moon have yet to be created at this point; perhaps we can suggest that God shone His light from a specific location so that the rotation of the earth might produce the same effect of day and night as it would at the end of day four. While we cannot be certain, the very use of the terms day and night by God suggests that this is a reasonable and likely assumption. The darkness however, is still the thick darkness that is void of any light. Our blackest sky when devoid of clouds, still produces some light; that which the moon reflects from the sun, as well as the light produced by stars. As these were not created until day four, they are un-available for viewing here. Nonetheless, our two suggestions, first that God separated the light from the darkness by setting the earth to its rotation, and second, that God projected as it were, His own light from a specific location in order to facilitate the beginnings of the day and night cycle, are reasonable assumptions despite a lack of clarity on the issue in Scripture. And while we might be tempted to ask why the clarity is not present, we should remember that what is contained in Scripture is adequate for the knowledge we require. It is also fair to say that while the method of God’s separating light from darkness, and all that entails, is something our curiosity would like to solve, it is ultimately not the how that is so important, but rather the why.

God called the light Day, and the darkness He called Night. And there was evening and there was morning, the first day” Here now we come to the heart of what makes God’s naming of day and night so important. While we briefly discussed the possibilities of the how, it is more relevant that we understand the why. Most are familiar with the scientific explanation of the “Big Bang” theory; but there is a less known theory which attempts to reconcile the scientific explanations for the creation of the universe and evolutionary theory with the creation account in Genesis. The “Gap Theory” suggests that each day in the Genesis creation account is actually a significant expanse of time. How much time varies on the current scientific suggestion of the age of the earth, but in general the belief is that each day represents several million years. Additionally, there is a variation to the “Gap Theory” which suggests that each of the first three days of creation represent large expanses of time (hundreds of millions of years) and upon creation of the sun, moon and stars on day four, the time for each day changes to the standard 24 hour period we are familiar with.

Note first: There is absolutely no reason that science and biblical truth MUST be reconciled with each other. The Protestant liberalist approach to Bible interpretation insists that the advancement of modern science renders “traditional” explanations of Scripture invalid, or impossible to defend adequately. Therefore, the natural approach is to find a means of reconciling the accounts of the Bible with modern scientific evidence or discovery. In other words, if science says it cannot happen, then an explanation that science agrees to be plausible must be the explanation; enter, the Gap Theory. The reality however, is far from the fantasy; that is, science is incapable of explaining the almighty, magnificent, supernatural power of God! There is no need for this reconciliation. The inability of science to explain aspects of God’s power is one of the wonders of God; that He would, in His awesomeness, love us so much that He would sacrifice His own Son upon a human cross in order to redeem us to Him is beyond the comprehension of the human mind. Therefore, we should not strive to reduce God to human understanding, for this is impossible. Instead, we should marvel humbly at the awesome power of a God who speaks life into existence, and tremble at the very thought of being on His bad side as it were.

Note second: The “Gap Theory” suggests that tens or hundreds of millions of years are represented with the term day in the creation account. If it were necessary to reconcile Scripture with scientific discovery or understanding, then this would be a plausible theory. As it is however, not only is it un-necessary to make such reconciliation as discussed previously, but the scientific theory of the creation of the world, and the theory of evolution are both, at their core, theories. That is, there is only scant evidence to suggest even the probability of these ideas, and certainly no legitimate evidence in support of them. While this is not intended to be an in-depth discussion of the fallacy of these two theories, a short note on one will serve to enlighten us regarding the marvelous wonder of the creation.

Evolutionary theory insists that species all across our planet are the result of natural selection, or survival of the fittest. At its core, evolutionary theory insists that all creatures can be traced back to a single gene pool at some point in history. The only fair word that comes to mind to lead an argument against such a theory is hogwash. The idea that some primordial ooze suddenly sprouted life is in itself preposterous. However, to suggest that creatures which were perfectly adept with a particular environment such as the ocean, suddenly found themselves capable of surviving in other environments takes more faith than to believe in the creation account found in Scripture. While the “theory” continues to evolve to meet modern challenges, what has never surfaced is a legitimate transitional fossil to show actual change from one species to another. While this point could be argued for many pages to come, suffice to say, there are hundreds of books written which highlight the lack of evidence for evolutionary theory. The fact that it is a theory should be noted here again; a theory is an idea that lacks evidence; it remains nothing more than a theory until evidence in favor of or against is provided or found. There is more evidence against evolution than there is for; in fact there is no evidence of evolution. Therefore, it is reasonable to suggest that the account of creation as told in the Bible is adequate in answering the question, “Where did we come from?” This is in no way intended to be a direct assault on those who strive to prove the theory correct, but the notion that ‘no thinking person would ever consider the creation account of the Bible to be true’ is a direct assault on those who place their faith in God. We should all explore our faith individually; belief in evolution is as much a faith as belief in a creator. As Christians, it is our duty to approach such ideas with love, but never with appeasement. That is, we should not attempt to reconcile a posited scientific theory with biblical truth for the sake of closing the argument and moving on to something new. Our faith should always be to God first, but this does not mean there is no merit to science. One should be careful to explore all that science has to offer without trying to weigh that science against God. He does not conform to the laws of physics which He created, and any attempt to make His works fit into human understanding is wrought with danger. Give scientific proof its credit where it is due, but when it comes to matters of faith, be sure to search your heart for what God has placed there and be wary of any attempt to make God fit into a manmade mold.

“The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities–his eternal power and divine nature–have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools” (Romans 1:18-22).

Note third: The work of the first day is concluded with the words “And there was evening and there was morning, the first day”. While the sun has yet to be created, the evidence in the text suggests that the passing of evening and morning constitutes a single 24 hour day as we know it now. While reading to this point of the creation account, one might still ably make the argument for the Gap Theory; a cursory reading of Genesis 1 in its entirety however, shows that the same terminology is used to represent the conclusion of each day of creation.

“And there was evening, and there was morning, the second day” (Genesis 1:8)

            “And there was evening, and there was morning, the third day” (Genesis 1:13)

            “And there was evening, and there was morning, the fourth day” (Genesis 1:19)

            “And there was evening, and there was morning, the fifth day” (Genesis 1:23)

            “And there was evening, and there was morning, the sixth day” (Genesis 1:31)

There is nothing in the text of the account of creation that suggests that each day is intended to represent a larger expanse of time; nor is there anything to suggest that days one through three represent large time periods while days four through six are represented by the 24 hour day associated with the rotation of the earth and the creation of the sun. If each “day” of creation was intended to represent a vast expanse of time, why is there no designation of change? Surely God knows that our understanding of a day is associated with the passing of light and dark, or evening and morning. It seems strange to think that God would present the paramount issue of creation in a confusing manner. The truth is He did not; the account of creation is accurate and simple to understand, and there is no need to reconcile the story of creation as told in Genesis to the scientific theory of the Big Bang or evolution. If God created everything in a time period other than the six days written in the Bible, it seems reasonable to assume that He would have ensured we understood this; there would be a change noted in the text as to the reference of a day. Instead, we see in other passages, the use of a day to continually represent a 24 hour period.

“For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but He rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy” (Exodus 20:11).

“There are six days when you may work, but the seventh day is a Sabbath of rest, a day of sacred assembly. You are not to do any work; wherever you live, it is a Sabbath to the Lord” (Leviticus 23:3).

“Six Days you shall labor and do all your work” (Deuteronomy 5:13).

“For six days eat unleavened bread and on the seventh day hold an assembly to the Lord your God and do no work” (Deuteronomy 16:8).

If God used vast expanses of time in the creation of all we know and see before us but used the term day to represent each period of that time; then how can the Levitical laws use the same terminology? When God says the seventh day is holy; that we are to work six and rest on the seventh, He is referencing the pattern which He set during the creation. If God did not create the world in six literal days, how can we be expected to understand the Sabbath day, or the concept of working six days and resting on the seventh? The fact is, we cannot understand these commands from God unless we understand that He set the pattern for this type of behavior from the beginning of creation; in six literal 24 hour days, God created the heavens, the earth, all plants and animals, and ultimately mankind, and on the seventh day…

“God finished His work that He had done, and He rested on the seventh day from all His work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all His work that He had done in creation” (Genesis 2:2-3).

God commands the Israelites to rest on the seventh day, the holy day which He made holy, and to rest because He rested making the seventh day holy. That seems almost redundant when we consider that God would not make a command that could not be understood. If God commanded the Israelites to rest on the seventh day, specifically after working for six days, just as He had worked six days in creation, should we not understand that to mean that the six days of creation are equivalent to six days of work for a man? Of course we are! There may be some Scripture that is confusing, but the issue of the creation of the world is not among that minority; God intended for us to know how we came into being and He outlines the process in the simplest terms possible.

“In the beginning God created the Heavens and the Earth and the earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God Said ‘Let there be light,’ and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day and the darkness He called Night. And there was evening and there was morning, the first day” (Genesis 1:1-5)

Day one of creation has concluded; God, having created the heavens and the earth, and having brought forth light to shine upon His creation and making separation between the two, now concludes the first day with satisfaction that all is according to plan. While we might consider that God could have done all in a single instant, the method of creation was specific and calculated. Each day of creation served a specific purpose, and the process of six days with rest upon the seventh is seen as an example for mankind to follow. God’s light shines upon the creation of the world and it stands ready for Him to bring forth all that He has planned and purposed; in the exploration of the question “where do we come from?” we might consider, and rightly so, that everything God prepares prior to the creation of man was, and is, for man. We are the culmination of God’s creation and everything that comes before was meant for us. We should rejoice in the love and grace of our Father who precisely created everything for our benefit; it is sin alone that has marred the creation; the sin of man.

Now that was surely a lot to take in 🙂

If you would like to leave any comments, please feel free to click on the “Leave a Comment” tab at the top of the page (found directly under the title of this week’s post). If you would like to contact me directly with questions or comments you may do so at the address below. I tried to include a contact form, but for some reason the site insists on including an email address that I use for other purposes.

I pray God’s grace and peace remains upon you today, tomorrow, and forever more.

You may contact me directly at pilotandpastor@yahoo.com

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4 thoughts on “Sunday Service: A New Beginning

  1. Michael, just, wow! I am awed and humbled brother. Awed by God, humbled by your knowledge. I can’t thank you enough for this. Not only the teaching but the inspiring dedication you show to God and His Word. Keep up the great work my friend. I will be tuning in next week as well. Love in Christ, Eric.

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    • Eric my friend, thank you very much for your kind words. You have been an encouragement to me for some time, and I am humbled to be able to return the favor. I am glad these studies are beneficial to so many people. I look forward to writing them more and more. God bless my friend.
      In His name,
      Michael

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