Transparent heart icon with white outline and + sign.

Life's busy, read it when you're ready!

Create a free account to save articles for later, keep track of past articles you’ve read, and receive exclusive access to all RP resources.

White magnifying glass.

Search thousands of RP articles

Equipping Christians to think, speak, and act

Open envelope icon with @ symbol

Get Articles Delivered!

Equipping Christians to think, speak, and act delivered direct to your Inbox!





Red heart icon with + sign.
Adult non-fiction, Book Reviews

The Genesis Account: A theological, historical, and scientific commentary on Genesis 1-11

by Jonathan Sarfati 786 pages / 2015 Outside of sermon preparation, it is not often that I read a commentary from front to back. If my reckoning is correct, this is only the third time and certainly the longest of the three – but it was well worth it! Dr. Jonathan Sarfati of Creation Ministries International has provided the Church a monumental resource on issues relating to the first 11 chapters of Holy Scripture. Sarfati has produced a thorough commentary on Genesis 1-11 which takes Scripture seriously as the inerrant Word of God. The greatest strength of this volume is its commitment to the inspiration of the entire Bible and everything that necessarily must follow from that. For example, one of the foundational issues that confronts Genesis commentators immediately is authorship. Commendably, Sarfati appeals to all of Scripture to prove the traditional view that Moses wrote Genesis, though quite possibly collating materials from earlier. Throughout the commentary, he also refutes the arguments of the “documentary hypothesis” – the old liberal idea that several authors were responsible for the Pentateuch, authors who lived much later than Moses. Generally, Sarfati lands on the right side of the issues in the interpretation of these chapters. He defends creation in six ordinary days – a creation which happened thousands of years ago, not millions. He maintains that Adam was created on the sixth day out of literal dust from the ground, while Eve was created from Adam’s rib. There was a literal snake which led to a historical fall of the first man and first woman. Later, Sarfati makes the case for a global flood in the days of Noah. He gets full marks on the big-ticket items. Some disagreements When we get down to some of the interpretive details, I disagree with Sarfati on some points. For example in Genesis 6:2, we read that “the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose.” Sarfati vigorously argues the old view that “the sons of God” were angels. In other words, angels were married to human beings and had sexual relations with them. He argues that Jude 6-7 proves that angels engaged in sexual immorality. He argues that since angels can eat, surely they could also reproduce. I am not convinced. In their essence, angels are spiritual beings, not physical beings and therefore cannot engage in sexual relations, much less reproduce by inter-breeding with humans. I find the “Sethite interpretation” to be correct – people descended from Seth (the line of the Messiah) married rebellious unbelievers. However, I would also grant that Sarfati’s view falls under the umbrella of what we call “the freedom of exegesis.” As a Reformed reader, regrettably, there are other areas where I cannot be as forgiving. While I have a lot of appreciation for the work Sarfati has done here, I would be remiss if I did not highlight several serious theological issues. One issue that arises here and there is Sarfati’s dispensationalism. He often quotes from (and refers to) fellow Messianic Jew Arnold Fruchtenbaum, another dispensationalist and figure on the “biblical prophecy” scene. This view emerges when, for example, Sarfati argues that Genesis does not speak directly about the church. For a Reformed believer, Genesis is all about the church! Sarfati makes a distinction between the Old Testament people of God (Israel) and the church, but the Belgic Confession says in article 27, “This church has existed from the beginning of the world and will be to the end, for Christ is an eternal King who cannot be without subjects.” Not unrelated to this is the muted development of covenant theology in this commentary. For example, there is hardly a word about God’s covenant with Adam and Eve either before or after the fall into sin. Another issue which caught my attention was Sarfati’s occasional references to followers of philosopher Gordon Clark, particularly Gary Crampton and John Robbins. Clark was part of the Orthodox Presbyterian Church when it first began in 1936. However, theological complaints lodged against him eventually led to his departure in the late 1940s. In Clark’s thinking, logic and God are to be identified with one another. God is pure logic, according to Clark and his followers. Clark famously translated John 1:1, “In the beginning was Logic, and Logic was with God, and Logic was God…” Critics of Clark (like John Murray and Cornelius VanTil) argued that Clark had confused creation with the Creator. God stands sovereign over logic; he is not subject to it nor equal to it. Unfortunately, Sarfati seems to follow Clark’s reasoning in several places. It leads him to assert that maintaining the presence of any paradoxes, antinomies or tensions in Scripture (even apparent contradictions or humanly irreconcilable statements) is very dangerous. However, I would argue that this makes God, the author of Scripture, subject to our notions of what must be logical – far more dangerous! There are things taught in Scripture that are simply not capable of rational explanation – for example, the one God eternally existing in three persons. This is why the Belgic Confession says in article 9 that “this doctrine far surpasses all human understanding.” Helpful insight Enough about the theological and interpretive issues – this commentary also promises to shed scientific light about the first chapters of Genesis. This is where this commentary is most helpful. A few examples will illustrate. Genesis 2:21 says that God created Eve from Adam’s rib. Sarfati notes the fact that human ribs can actually regenerate. Hence, Adam would eventually have had a complete set of ribs again. When discussing the Flood, the commentary point outs that catastrophic plate tectonics can explain the mechanism of this deluge. How do we explain the formation of canyons that appear to be millions of years old? Sarfati describes how canyons have rapidly formed following catastrophic events like the eruption of Mt. St. Helens in 1980. Off the coast of Iceland, an island (Surtsey) appeared due to volcanic activity in 1963. Scientists have since been dumbfounded at how quickly Surtsey developed a “mature landscape," including cliffs that would otherwise have been dated as far older. In many instances, I was skeptical of Sarfati’s claims. However, I did my own research on many of them and in every instance, so far as I could tell, his claims proved accurate. This commentary aims to be scholarly in many respects. The author has used the original biblical languages – Greek and Hebrew are found throughout, but always transcribed. A lot of research is in the background, both biblical and scientific. However, an incongruent feature is the informal style of writing often used – this can be distracting in a commentary that strives to have an academic calibre. Conclusion The Genesis Account would especially serve well in the context of Christian education. Christian science and Bible teachers should have this volume on hand and refer to it often – they will find that their teaching on creation-related issues will be greatly enhanced! Preachers would also appreciate it, especially when confronted with questions from parishioners. I regularly give my catechism students the opportunity to ask me questions. I am always surprised how many of the questions have to do with either the beginning (protology) or the end (eschatology). This book has already helped me to be better prepared to deal with the former. Last of all, all Christian households could benefit from having a book of this nature on hand as a reference tool. When you hear or read the claims of the world, Sarfati will typically lead you back to the solid ground of biblical teaching on origins. Yes, as noted above, there are some caveats, but overall this commentary can be recommended. Dr. Bredenhof blogs on books and many other things at Yinkahdinay.Wordpress.com ...

Woman reading bible
Red heart icon with + sign.
Theology

How are we to understand the Bible?

3 approaches to consider: foundationalism, postmodernism, and something in between ***** Some years ago I attended a three-day conference on the topic how to read the Bible. Actually, the conference organizers used a big name for the topic: hermeneutics. But they explained what they meant with the term: how does one correctly handle the Word of truth in today’s postmodern world? The conference included professors from three different seminaries. Half a dozen winged their way across the Atlantic, from the Theological University in Kampen. This university trains ministers for the Reformed Churches in the Netherlands. Two professors from Mid-America Reformed Seminary (MARS) in Dyer, Indiana – which contributes to the ministerial supply in the United Reformed Churches – braved wintery roads to add their contribution. The host was the Canadian Reformed Theological Seminary in Hamilton, whose faculty also did what they could to supply a clear answer to that vital question. Conference background I am a minister in the Canadian Reformed Churches, which has Dutch roots. Specifically, many of our parents or grandparents were once members of the Reformed Churches of the Netherlands. There is, then, a very strong historic and emotional bond between the Canadian Reformed Churches and the Reformed Churches of the Netherlands. The reason for the conference was the concerns, slowly growing in our churches, about developments we saw happening in these Dutch churches in general and in the Theological University in particular. Given the historic link between these two denominations, it was considered right before God to do a conference with these men in order to understand better what the Kampen men were thinking, and to remind each other of what the Lord Himself says on the subject. How does one read the Bible? There was some common ground. All agreed that the Bible comes from God Himself, so that what is written on its pages does not come from human imagination or study, but comes from the Mind of holy God Himself. So the Bible contains no mistakes; whatever it says is the Truth. Yet this Word of God is not given to us in some unclear divine language, but infinite God has been pleased to communicate in a fashion finite people can understand – somewhat like parents simplifying their language to get across to their toddler. As we read the Bible, then, the rules common for reading a newspaper article, a book, or even this article apply – i.e., you get the sense of a particular word or sentence from the paragraph or page in which it’s written, and when some word or sentence is confusing you interpret the harder stuff in the light of easier words or sentences elsewhere in the article. That’s the plain logic of reading we all use. So far the professors of Kampen and Hamilton and MARS were all agreed. Genesis 1 Differences arose, however, when it came to what you do with what a given text says. In the previous paragraph I made reference to a “toddler.” We all realize that the use of that word does not make this an article about how to raise toddlers. Genesis 1 uses the word “create.” Does that mean that that chapter of Scripture is about how the world got here? We’ve learned to say that yes, Genesis 1 certainly tells us about our origin. (And we have good reason for saying that, because that’s the message you come away with after a plain reading of the chapter; besides, that’s the way the 4th commandment reads Genesis 1, and it’s how Isaiah and Jeremiah and Jesus and Paul, etc, read Genesis 1.) But the Kampen professors told us not to be so fast in jumping to that conclusion. Genesis 1, they said, isn’t about how we got here, but it is instead instruction to Israel at Mt. Sinai about how mighty God is not the author of evil. Just like you cannot go to the Bible to learn how to raise toddlers (because that’s not what the Bible is about; you need to study pedagogy for that – the example is mine), so you cannot go to the Bible to find out how the world got here – because that’s not what Genesis 1 is about, and so it’s not a fair question we should ask Genesis 1 to answer. Or so they argued. 1 Timothy 2 A second example that illustrates how the Dutch professors were thinking comes from their treatment of 1 Timothy 2:12-13. These verses record Paul’s instruction: “12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve….” This passage was featured on the conference program because a report had recently surfaced within the Dutch churches arguing that it’s Biblical to ordain sisters of the congregation to the offices of minister, elder and deacon. 1 Timothy 2 would seem to say the opposite. So: how do you read 1 Timothy 2:12 to justify the conclusion that women may be ordained to the offices of the church? The Dutch brethren answered the question like this: when Paul wrote the prohibition of 1 Timothy 2, the culture Timothy lived in did not tolerate women in positions of leadership. If Paul in that situation had permitted women to teach in church or to have authority over men, he would have placed an unnecessary obstacle on the path of unbelievers to come to faith. Our western culture today, however, gives women a very inclusive role in public leadership. If we today, then, ban them from the offices of the church, we would place an obstacle in the path of modern people on their journey to faith in Jesus Christ. Had Paul written his letter to the church in Hamilton today, he would have written vs. 12 to say that women would be permitted to teach and to have authority over men. That conviction, of course, raises the question of what you do with the “for” with which vs. 13 begins. Doesn’t the word “for” mean that Paul is forming his instruction about the woman’s silence on how God created people in the beginning – Adam first, then Eve? Well, we were told, with vs. 13 Paul is indeed referring back to Genesis 1 & 2, but we need to be very careful in how we work with that because we’re reading our own understandings of Genesis 1 & 2 into Paul’s instruction in 1 Timothy 2, and we may be incorrect in how we understand those chapters from Genesis. So vs. 13 doesn’t help us understand vs. 12. Or so they argued. Confused… I struggled to get my head around how brothers who claim to love the Lord and His Word could argue for such positions. A speech on the third day of the Conference, by one of the Dutch professors, helped to clarify things for me. The audience was told that the old way of reading the Bible might be called “foundationalism,” describing the notion that you read God’s commands and instructions (eg, any of the Ten Commandments), and transfer that instruction literally into today so that theft or adultery or dishonoring your parents is taboo. This manner of reading the Bible does not go down well with postmodern people, because it implies that there are absolutes that you have to obey. The alternative is to disregard the Bible altogether and adopt “relativism,” where there are no rules for right and wrong at all – and that’s obviously wrong. So, we were told, we need to find a third way between “foundationalism” and “relativism.” This third way would have us be familiar with the Scriptures, but instead of transferring a command of long ago straight into today’s context, we need to meditate on old time revelation and trust that as we do so the Lord will make clear what His answers are for today’s questions. If the cultural circumstances surrounding a command given long ago turns out to be very similar to cultural circumstances of today, we may parachute the command directly into today and insist it be obeyed. But if the circumstances differ, we may not simply impose God’s dated commands on obedience or on theft or on homosexuality into today. Instead, with an attitude of humility and courage we need to listen to what God is today saying – and then listen not just to the Bible but also to culture, research, science, etc. After prayerfully meditating on the Scripture-in-light-of-lessons-from-culture-and-research, we may well end up concluding that we need to accept that two men love both each other and Jesus Christ. That conclusion may differ from what we’ve traditionally thought the Lord wanted of us, but a right attitude before the Lord will let us be okay with conclusions we’ve not seen in Scripture before. Analysis This speech about the “third way” helped clarify for me why the Dutch professors could say what they did about Genesis 1 and 1 Timothy 2. They were seeking to listen to Scripture as well as to what our culture and science, etc, were saying, and then under the guidance of the Holy Spirit sought to come to the will of the Lord for today’s questions. To insist that Genesis 1 is God’s description about how we got here (creation by divine fiat) leads to conclusions that fly in the face of today’s science and/or evolutionary thinking – and so we must be asking the wrong questions about Genesis 1; it’s not about how we got here…. To insist that 1 Timothy 2 has something authoritative to say about the place of women is to place us on ground distinctly out of step with our society – and so we must be reading 1 Timothy 2 wrongly. As a result of deep meditation on Scripture plus input from culture etc, these men have concluded that God leads us to condoning women in office in our culture, accepting a very old age for the earth, and leaving room for homosexual relationships in obedient service to the Lord. This, it seems to me, is the enthronement of people’s collective preferences over the revealed Word of God. Our collective will, even when it is renewed and guided by the Holy Spirit, remains “inclined to all evil” (Lord’s Day 23, Q&A 60; cf Romans 7:15,18). There certainly are questions arising from today’s culture that do not have answers written in obvious command form in Scripture, and so we undoubtedly need to do some humble and prayerful research and thinking on those questions. But the Bible is distinctly clear (not only in Genesis 1) about where we come from, and distinctly clear too (not only in 1 Timothy 2) about the place of women, and distinctly clear also on homosexuality. To plead that we need different answers today than in previous cultures lest the Bible’s teachings hinder unbelievers from embracing the gospel is to ignore that Jeremiah and Micah and Jesus and Paul and James and every other prophet and apostle had to insist on things that were “a stumbling block to Jews and folly to Gentiles” (1 Corinthians 1:23). One questioner from the audience hit the nail on the head: the Dutch brethren were adapting their method of reading the Bible to produce conclusions accommodated to our culture. Where does this leave us? There was a time when the Reformed Churches in the Netherlands and their Theological University in Kampen were a source of much wisdom and encouragement in searching the Scriptures. Given that all the men from Kampen spoke more or less the same language at the Hermeneutics Conference, it is clear to me that those days are past. It was fitting that at the Conference we prayed together as brothers in the Lord, but it’s also clear that we now need to pray that the Lord have mercy on the Dutch sister churches – for this is how their (future) ministers are being taught to deal with Scripture. I was very grateful to note that the professors from the Canadian Reformed Theological Seminary (and MARS too, for that matter) all spoke uniformly in their rejection of Kampen’s way of reading the Bible. They insisted unequivocally that “the whole counsel of God, concerning all things necessary for his own glory, man’s salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men” (Westminster Confession, I.6). Postmodernism does not pass us by. May the Lord give us grace to keep believing that His Word is authoritative, clear and true. A version of this article first appeared on the Smithville Canadian Reformed Church blog where Rev. Bouwman is a pastor of the Word....

Painting of Abraham
Red heart icon with + sign.
Theology

Did Abraham really exist?

Evangelicals are debating the historicity of Adam, but they are too timid. It is time to reject fundamentalist distortions of the Abrahamic narrative just as decisively as we have abandoned literalistic readings of Genesis 1–3. Clinging to discredited biblical accounts of Abraham as if these events actually happened makes us look like Neanderthals, undermines the plausibility of our witness, and ultimately overturns the Gospel. To defend the Gospel and uphold the authority of the Bible, we need to reckon with the myth of Abraham. So starts a brilliant piece of satire by Dr. Peter Leithart, a minister of the Communion of Reformed Evangelical Churches. Here are some further excerpts: The historical evidence is overwhelming and need not be rehearsed here. It is sufficient to point the curious reader to Hans Georg Unglauber’s definitive study, popularly known as Die Suche nach dem historischen Abraham but originally published as Abraham: Historie oder Pferd-Geschichte? Unglauber shows that there is not a shred of independent evidence for the existence of Abraham, much less for any of the events recorded in Genesis. But our faith does not stand or fall on the uncertain deliverances of historical scholarship. Scripture is our rule. The biblical writers deployed the full arsenal of ancient literary conventions, and their texts are full of sly authorial signals that they are not supposed to be taken literally... The story of Abraham’s exodus (Gen. 12:10–20) is obviously modeled on Israel’s Egyptian sojourn and exodus (which most likely never happened either). By shaping this narrative to mimic later myths, the author indicates that the episode is not to be taken seriously as history. Genesis 12, like the exodus narrative, teaches that God delivers. It does not matter whether or not God has ever actually delivered anyone. The moral stands: God is our deliverer... After we dispose of Adam and Abraham, Moses, David, Solomon, Isaiah, and Jeremiah are next. And why stop there? Like Genesis, the Gospels are ancient literature. The Evangelists were no more concerned about facts than the authors of the Pentateuch, and for those enlightened enough to see, the Gospels are replete with hints that they are mythic symbolizations of profound, enduring truth. Only when it is stripped of the mythology of Abraham, Isaac, Jacob, and Jesus will the Bible be firmly established as our inerrant rule of faith. We must die to our modern demand to know “what happened” and recognize that Scripture is infallible only when it is thoroughly de-historicized. Then we will arrive finally at the fullness of Christian faith, the Church of Christ Without Jesus. The full article, "The Abraham Myth", was published at First Things. Addressing Faulty Hermeneutics Dr. Leithart's parody is aimed at Biblical scholars, such as Dr. Peter Enns, who question much of the historicity of Gen.1-11. For example, Enns has argued: Paul, as a first-century Jew, bore witness to God’s act in Christ in the only way that he could have been expected to do so, through ancient idioms and categories known to him and his religious tradition for century upon century.  One can believe that Paul is correct theologically and historically about the problem of sin and death and the solution that God provides in Christ without also needing to believe that his assumptions about human origins are accurate.  The need for a savior does not require a historical Adam.... ....A proper view of inspiration will embrace the fact that God speaks by means of the cultural idiom of the authors – whether it be the author of Genesis in describing origins or how Paul would later come to understand Genesis.  Both reflect the setting and limitations of the cultural moment.  – The Evolution of Adam, p.143 Enns has in fact responded to Leithart, defending his approach. Interestingly, Enns doesn't rule out Leithart's argument that Enns' demythologization of Adam might equally well apply to Abraham: Even though the literary styles of Genesis 12 and chapters 1-11 are consistent with each other, thus suggesting one narrative, their content is quite different, which is why biblical scholars don’t call the Abraham story “myth” but something else – like legend or political propaganda. In other words, what holds for the Adam story may or may not hold for the Abraham story. Leithart, in his reply to Enns, stresses his main point: that the same sort of arguments that Enns and others use to dismiss the historicity of Adam can equally well be applied elsewhere in Scripture. Also, he notes that Enns often accepts as fact that which is merely archaeological conjecture or scholarly fad. Moreover, Enns is mistaken to think that we can give up Paul's belief in a historical Adam while retaining Paul’s doctrine of Adam. The Bible is not a collection of stories illustrating doctrine and morals. It’s a record of God’s actions in history for the redemption of the world. We cannot peel off the historical husk of the Bible and retain its nourishing didactic kernel. Did Jesus Really Rise From the Dead? And why stop at Abraham? Richard Klaus has remarked on the close similarity between the argumentation used by Enns to argue against an historical Adam, and that of others to argue against the historical resurrection of Jesus Christ. Both maintain, for example, that the mythological worldview of ancient Israel has been invalidated by modern science, that we should not read the Bible in a naive literalist sense, that the Bible writers were just children of their time, that the Bible's theological truths don't demand historical veracity, etc. Consider, for example, an interview with retired Episcopal Bishop John Shelby Spong. Spong insists that Christianity doesn't need a supernatural miracle to be established: I don’t think the Resurrection has anything to do with physical resuscitation, I think it means the life of Jesus was raised back into the life of God, not into the life of this world, and that it was out of this that his presence — not his body — was manifested to certain witnesses. He thinks the Resurrection must be placed in its proper context to be correctly interpreted and understood: I tried to help people get out of that literalism... When people hear it, they grab on to it. They could not believe the superstitious stuff and they were brainwashed to believe that if they could not believe it literally they could not be a Christian. A Christian is one who accepts the reality of God without the requirement of a literal belief in miracles...What the Resurrection says is that Jesus breaks every human limit, including the limit of death, and by walking in his path you can catch a glimpse of that. And I think that’s a pretty good message. It's no message at all, according to Paul: "If Christ has not been raised then your faith is futile, and you are still in your sins" (1 Cor.15:17). Here, with Spong's denial of the Gospel, we reach the logical conclusion of Enns' demythologizing trajectory. Happily, Dr. Enns still affirms the physical resurrection of Christ. But on what basis? Not on the grounds of a simple, "because the Bible tells me so." This article is reprinted with permission from a 2016 post on Dr. John Byl's blog Bylogos. The picture is by Guido Reni with his “St. Joseph” standing in for Abraham....