Creation
From Encyclopedia Reformata
A series of acts of God’s will in the six-day creation week by which He made all things good for the praise and glory of His Name. (1.) the act by which God calls into existence things not previously in being-material or spiritual, visible or invisible, Ps. 148:5 Re 4:11;
(2.) the molding or reconstituting things, the elements of which previously existed; and
(3.) the things thus “created and made,” 2Pe 3:4 Re 3:14 5:13. It is probably in the first of these senses the word “created” is to be understood in Gen. 1:1, though some understand it in the second sense. In either case the idea of the eternity of matter is to be rejected, as contrary to sound reason and to the teachings of Scripture, Pr 8:22–31 Jn. 1:1–3 Heb 11:3.
“In the beginning” God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Gen. 1:1, 26); (2) to the Father (1 Cor. 8:6); (3) to the Son (John 1:3; Col. 1:16, 17); (4) to the Holy Spirit (Gen. 1:2; Job 26:13; Ps. 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isa. 37:16; 40:12, 13; 54:5; Ps. 96:5; Jer. 10:11, 12). The one great end in the work of creation is the manifestation of the glory of the Creator (Col. 1:16; Rev. 4:11; Rom. 11:36). God’s works, equally with God’s word, are a revelation from him; and between the teachings of the one and those of the other, when rightly understood, there can be no contradiction.
Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See ACCAD) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.
Creation is exclusively the work of God. The Father, the Son, and the Spirit are each in turn named as its author, Isa. 40:28 Col 1:16 Gen. 2:2. It is a work the mysteries of which no finite mind can apprehend; and yet, as it reveals to us the invisible things of God, Rom. 1:20, we may and ought to learn what he reveals respecting it not only in revelation, but in his works. These two volumes are from the same divine hand, and cannot but harmonize with each other. The Bible opens with an account of the creation unspeakably majestic and sublime. The six days there spoken of have usually been taken for our present natural days; but modern geological researches have given rise to the idea that “day” here denotes a longer period. The different rocks of our globe lie in distinct layers, the comparative age of which is supposed to have been ascertained. Only the most recent have been found to contain human remains. Older layers present in turn different fossil remains of animals and plants, many of them supposed to be now extinct. These layers are deeply imbedded beneath the present soil, and yet appear to be formed of matter washed into the bed of some primeval sea, and hardened into rock. Above this may lie numerous other strata of different materials, but which appear to have been deposited in the same manner, in the slow lapse of time. These layers are also thrown up and penetrated all over the world by rocks of still earlier formations, apparently once in a melted state.
There are several modes of reconciling these geological discoveries with the statements of Scripture: First, that the six days of Gen 1.1–31 denote six long epochs-periods of alternate progressive formation and revolution on the surface of the earth. To the Lord “a thousand years are as one day,” Ps. 90:2, 4 2Pe 3:5–10 Re 20:1- 15. Secondly, that the long epochs indicated in the geological structure of the globe occurred before the Bible account commences, or rather in the interval between the first and second verses of Gen. 1:1–31. According to this interpretation, Gen. 1:2 describes the state of the earth at the close of the last revolution it experienced, preparatory to God’s fitting it up for the abode of man as described in the verses following. Thirdly, that God compressed the work of those untold ages into six short days, and created the world as he did Adam, in a state of maturity, embodying in its rocks and fossils those rudimental forms of animal and vegetable life which seem naturally to lead up to the existing forms.
The “Creature” and “the whole creation,” in Rom. 8:19–22, may denote the irrational and inferior creation, which shall be released from the curse, and share in the glorious liberty of the sons of God, Isa. 11:6 35:1 2Pe 3:7–13. The bodies of believers, now subject to vanity, are secure of full deliverance at the resurrection-”the redemption of our body,” Rom. 8:23.
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Creation in General
The discussion of the decrees naturally leads on to the consideration of their execution, which begins with the work of creation. Creation is the beginning and basis of all divine revelation, and also the foundation of all ethical and religious life. The doctrine of creation can be learned from no other source than Scripture and can be accepted only by faith.
The word creation is not always used in the same sense in the Bible. In the strict sense of the word it denotes that work of God by which He produces the world and all that is in it, partly without the use of pre-existent materials, and partly out of material that is by its nature unfit, for the manifestation of His glory. It is represented as a work of the triune God, Gen. 1:2; Job 26:13; 33:4; Ps. 33:6; Isa. 40:12, 13; John 1:3; 1 Cor. 8:6; Col. 1:15–17. Over against Pantheism we must maintain that it was a free act of God. He did not need the world. Eph. 1:11; Rev. 4:11. And over against Deism, that He created the world so that it always remains dependent on Him. He must uphold it from day to day, Acts 17:28; Heb. 1:3.
Biblical References:
Gen: 1:1. “In the beginning God created the heavens and the earth.”
Ps. 33:6. “By the word of Jehovah were the heavens made, and all the host of them by the breath of His mouth.”
John 1:3. “All things were made through Him; and without Him was not anything made that hath been made.”
Heb. 11:3. “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.”
The word “creation” is not always used in the same sense, and as a result the definitions of creation vary. It may be defined as that act of God by which He produces the world and all that is in it, partly without the use of preexistent materials, and partly out of material that is by its very nature inadequate, for the manifestation of His glory. Though it is often ascribed to the Father, it is also clearly represented as a work of the triune God, Gen. 1:2; Job 26:13; 33:4; Ps. 33:6; 104:30; Isa. 40:12. 13; John 1:3; I Cor. 8:6; Col. 1:15–17. Moreover, it was a free act of God and not a necessary act. He is the self-sufficient One, and therefore did not need the world. His production of the universe was not dependent on an inherent necessity in the divine being, but only on a perfectly voluntary decision of His sovereign will. This must be maintained over against all sorts of pantheistic theories. The Bible clearly teaches that God created all things, according to the counsel of His will, Eph. 1:11; Rev. 4:11. By His creative work He gave the world a separate existence, distinct from His own being, so that the universe cannot be regarded as itself God or even a part of God. At the same time He constituted the world so that it is always dependent on Him and must be upheld from day to day by His almighty power. He is never distant from, but ever present in His entire creation„ Ps. 139–7–10; Jer. 23:24.
The Time of Creation
The Bible teaches us that God created the world “in the beginning,” that is, at the beginning of all temporal things. Back of this beginning lies a timeless eternity. The first part of the work of creation mentioned in Gen. 1:1 was strictly creation out of nothing or without the use of pre. existent material. The expression ‘creation out of nothing” is not found in the Bible, but in one of the apocryphal books, II Macc. 7:28. However, the idea is clearly taught in such passages as Gen. 1:1; Ps. 33:9; 14g:5; Rom. 4:7; Heb. 11:3.
Biblical References:
Gen. 1:1. “In the beginning God created the heavens and the earth.”
Ex. 20:11. “For in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day and hallowed it.”
In speaking of the time of creation the Bible employs the ordinary language of daily life. It begins with the very simple statement: “In the beginning God created the heavens and the earth,” Gen. 1:1. The “beginning” to which this statement refers is the beginning of all temporal things, and even of time itself. It would not be correct to assume that time was already in existence when God created the world, and that He at some point in that existing time, called “the beginning,” brought forth the universe. The world was created with time rather than in time. Back of the beginning mentioned in Gen 1:1 lies a beginningless eternity.
The Manner of Creation
In the strictest sense of the word “to create” means to bring forth something out of nothing or without the use of preexistent materials. The expression “to create or bring forth out of nothing” is not found in Scripture, but only in one of the apocryphal books, namely, II Macc. 7:28. Some have interpreted it to mean that the world came into existence without a cause. But this interpretation is wide of the mark. The expression simply means that in the work of creation God did not make use of preexistent materials. The world could not come into existence without a cause. God Himself or, more specifically, the will of God, should be regarded as its cause. Scriptural warrant for the doctrine that God created the world without the use of pre-existent materials is found in such passages as Ps. 33:9; 148:5, and Heb. 11:3, which is the strongest Scriptural expression. The statement found in Rom. 4:17 does not speak of the work of creation, but may yet be brought to bear on the subject under consideration. It should be borne in mind, however, that the expression, “ to create” does not always mean to bring forth something out of nothing. It may also mean to bring forth something out of some pre-existent material which is by its very nature unfit. God created the body of Adam out of the dust of the ground, and the body of Eve out of a rib of Adam.
Creation of the Spiritual World
God created not only a material but also a spiritual world, consisting of the angels, which calls for a brief consideration at this point.
Creation of the Material World
Besides the spiritual there is a material world, and this is contemplated here in relation to God, that is, as a work of God and as a revelation of His divine perfections.
The purpose of creation
Some find the final end or purpose of creation in the happiness of man. They say that God could not make Himself the final end, because He is sufficient unto Himself. But it would seem to be self-evident that God does not exist for man, but man for God. The creature cannot be the final and of creation. The Bible teaches us clearly that God created the world for the manifestation of His glory. Naturally, the revelation of the glory of God is not intended as an empty show to be admired by the creature, but also aims at promoting their welfare and attuning their hearts to the praise of the Creator. Isa. 43:7; 60:21; 61:3; Ezek. 36:21, 22; 39:7; Luke 2:14; Rom. 9:17; 11:36; 1 Cor. 15:28; Eph. 1:5, 6, 12, 14; 3:9, 10; Col. 1:16.
Biblical References:
Isa. 43:6, 7. “Bring . . . every one that is called by my name, and whom I have created for my glory, whom I have formed; yea, whom I have made.”
Ps. 19:1, 2. “The heavens declare the glory of God; and the firmament showeth His handiwork.”
Ps. 148:13. “Let them praise the name of Jehovah; for His name alone is exalted: His glory is above the earth and the heavens.” Cf. the connection.
The Final End of Creation
The question of the final end of God in the work of creation has frequently been debated. There are especially two answers that have been given to this question:
That the Happiness of Man is the Final End
Some of the early Greek and Roman philosophers, the Humanists of the days of the Reformation, and the Rationalists of the eighteenth century, found the final end of creation in the happiness of man. The best form in which this theory is stated, is to the effect that God could not make Himself the end of creation, because He is sufficient unto Himself and has absolutely no need of His creatures. And if He could not make Himself the end, then this can be found only in the creature, and ultimately in its supreme happiness. But it would seem to be perfectly self-evident that God does not exist for the sake of man, but man for the sake of God. The creature cannot be the final end of creation. Moreover, it can hardly be said that everything in creation ministers to human happiness.
That the Declarative Glory of God is the Final End
According to Scripture the true end of creation is not found in anything outside of God, but only in God Himself, and more particularly in the manifestation of His inherent excellency. This does not mean that God created the world primarily to receive glory from His creatures in adoration and praise, but especially to manifest His glory. The glorious perfections of God are seen in the entire creation. But this final end includes other subordinate ends. The manifestation of the glory of God in nature is not intended as empty show, a mere exhibition to be admired by the creature, but also aims at promoting their welfare and perfect happiness. It seeks to attune their hearts to the praises of the Creator, and to elicit from their souls the expressions of their gratefulness, their love, and adoration. This doctrine is abundantly supported by Scripture, Isa. 43:7; 60:21; 61:3; Ezek. 36:21, 22; 39:7; Luke 2:14; Rom. 9:17; 11:36; I C or. 15:28; Eph. 1:5, 6, 12, 14; 3:9, 10; Col. 1:16.
Opposition to the Doctrine of Creation
They who reject the doctrine of creation resort to one of three theories for the explanation of the world. (1) Some say that original matter is eternal, and out of it the world arose, either by mere chance, ox by some higher directing force. But this is impossible, because you cannot have two eternals and therefore two infinites alongside of each other. (2) Others maintain that God and the world are essentially one, and that the world is a necessary issue (outflow) of the divine being. But this view robs God of His power of self-determination, and men of their freedom and of their moral and responsible character. It also makes God responsible for all the evil there is in the world. (3) Still others take refuge in the theory of evolution. But this is clearly a mistake, since evolution offers no explanation of the world. It already presupposes something that evolves.
Those who reject the doctrine of creation naturally resort to some other theory as to the origin of the world. Three theories deserve brief mention here:
The Dualistic Theory
This theory is to the effect that both God and matter are eternal. Original matter is frequently represented as the rude material out of which God formed the world. On this view God is not the Creator but merely the Framer of the universe. There are serious objections to this theory, however. It involves the impossible, namely, that two eternals, and therefore two infinites, exist alongside of each other. Moreover, matter shows clear traces of composition and arrangement, and therefore cannot be regarded as self-existent.
The Emanation Theory
According to this theory God and the world are essentially one, and the world is a necessary emanation or outflowing out of the divine being. This idea is characteristic of all pantheistic theories. The objections to this view are very serious. It applies to God a principle of change, of growth, and of progress, which characterizes only the finite and imperfect. It robs God of the power of self-determination, and men of their freedom and of their moral and responsible character. And in addition to that, it makes God responsible for all that transpires in the world, the evil as well as the good.
The Theory of Evolution
The theory of evolution is sometimes spoken of as if it could be a substitute for the doctrine of creation. But this is clearly a mistake. Evolution presupposes something that evolves, and this must be in the last resort either eternal or created, so that the evolutionist must choose between the theory that matter is eternal and the doctrine of creation. Some seek to escape the difficulty by adopting what they call theistic or creative evolution. But this is really a contradiction in terms. It is neither the Biblical doctrine of creation, nor a consistent theory of evolution.
Further Study:
- Berkhof, Reformed Dogmatics, I, pp. 113–151.
- Hodge, Outlines of Theology, pp. 237–257.
- McPherson, Christian Dogmatics, pp. 163–174.
Source: Based on Louis Berkhof’s Summary and Manual of Christian Doctrine, ATS, Easton
