Theological Implications of Genesis 3

Power

Before God even enters this scene it is clear that he is an authority. Neither the serpent nor the woman suggest that God does not have the right to prohibit certain behaviors. Neither does Adam. His authority is everywhere assumed. His power is further demonstrated as he dispenses judgments. Everyone in this passage obeys him or suffers for their disobedience.

Grace

God approaches Adam and Eve, who are suffering under burdens of guilt and fear, and calls to them. He invites them to himself and requests what could have been cathartic confession. He made them clothing to cover their nakedness and allowed them to live. In light of his power this is a great display of graciousness.

Speech

The characters in this account talk about what God has “said”. There is disagreement as to the particulars of His speech, however, there’s no question that He spoke. As the scene unfolds we hear from Him ourselves (v 9). Much of this passage is taken up by divine dialogue. He speaks.

Foreknowledge

God is able to tell Adam, Eve, and Satan what will happen before it happens. Some of this is in the context of a divine curse. Most important in terms of salvation history is his foreknowledge of the ultimate defeat of Satan by the seed of the woman. Knowledge of unrealized future possibilities (counterfactuals of freedom) is also implied (v 22).

Justice

Punishment is doled out to those who disobeyed Him. Nothing in the passage implies anything other than His innocence in the matter. His right to have a forbidden tree is never questioned. His right to command that no one eat from the tree is never contested. That Adam and Eve (with Satan’s encouragement) eat from the tree is never blamed on God. It is implied that Adam and Eve made a choice to disobey, that God is just in punishing them.

Created For Communion

What is man?

Is man a mere "tool making animal"? A random gathering of atoms? A machine? In the course of human history, few have found such mechanistic answers satisfying. Evidence and intuition nudge us in a different direction in our search for self-understanding.

We really are unique among the creatures of earth. Part of what makes humanity unique is our astounding capacity for good or evil. We rise above and sink below other creatures. Mr. Gacy’s behavior lends support to the idea that man is an animal. But, what of Mr. Rogers? Many other examples could be given of people who have lived generous and good lives – lives that reveal that humans can sublimate and control their animal appetites. How do we make sense of the paradox of human nobility and depravity? 

Revelation is needful

The human has been called a religious animal. John Calvin began his Institutes of the Christian Religion with the proposition that "The knowledge of God and of ourselves [is] mutually connected." If it is true that we cannot know ourselves without knowing God, whom we cannot know without knowing ourselves, then it would seem that we are caught in an inescapable spiral of ignorance.

God be praised -- we are not left in our ignorance. God reveals himself. The heavens “declare the glory of God” and “his righteousness.” God has given humans the capacity to interpret messages in the heavens. We can discern his “eternal power and divinity” from creation, by looking both inward and outward. By looking within we can discern that we are self-conscious. Nothing in nature explains this. We must then look up. There we see the starry heavens. What splendor! By looking around us we see that there is a universal sense of “oughtness”. Only humans make moral judgments. There is something within the human heart that either condemns or approves of our actions. Once again, we are compelled to look up. Where do our feelings of guilt and moral repugnance come from?



Genesis 1:26-27 “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps on the earth. So God created man in his own image, in the image of God created he him; male and female created he them.”



In this text the Holy Spirit reveals to us, through the prophet Moses, that humans were created in God's "image".


What does it mean to be in the “image of God”?

Scriptural references to the image of God in man are few. We do learn that man was made “in the likeness of God” in Genesis 5:1. Just a few chapters later it becomes clear that the fact that man was created the image of God has continuing ramifications for the value of human life (Genesis 9:6). The New Testament epistle of James indicates that all of humanity is made in the “likeness of God” (James 3:9).


A number of theories about what this imago Dei consist in have been put forward. The image of God has been said to be Substantive, Relational, and Functional. The substantive view, the predominant view of historical theology, contends that the image of God abides within humans.[1] Ancient theologians (Irenaeus most famously), made a distinction between the image and likeness. Image was supposed to refer to the rational and volition in humanity. Likeness was said to refer to the “gift of supernatural communion with God” or moral likeness.[2] Modern theology has emphasized the relational image. Brunner used the analogy of a mirror. As image bearers, we only reflect God by being in relation with him. Barth said the image was like a mother and fetus. Later, he saw the capacity for relationship as essential to image bearing. God made man in his image – male and female. Those two become one in marriage. Barth also emphasized starting with Jesus to discern true humanity. The functional view emphasizes dominion – something humans do. Genesis 1:26 and Psalm 8:5-6 are key texts.[3]




What can be said with certainty concerning the image of God in man is that we are in some way like God. An exploration of the ways that humans are like their Creator might never end. Let us then consider just a few of the more prominent and clear ways that we are like God.

God is relational. 1 John 4:16 says “God is love”. So is man. Man is male and female – and the two become one through love. God is Father, Son, and Holy Spirit – and these three are One. Humans are built for communion. We are all come into this world in and through relationships. Ideally, these relationships are marked by self-giving love, like the relations within God. In order for such fellowship to be possible humans must be capable of meaningful freedom. Genuine dynamic relationships cannot take place between robots. God is relational by definition, and so are we. 


God is also “light” (1 John 1:5). He is utterly holy. One aspect of holiness is transcendence. Humans transcend all other earthly creatures. Adam and Eve were instructed to subdue and ruled over creation because they were fit to rule as reflections of the transcendent God. The term holy also relates to morality. Here too, man is similar to God. Humans make significant moral choices.

Though man was created “in the likeness” of God, we are certainly not God. In many ways, humanity is quite unlike God. From the time of Adam’s rebellion every facet of human life (mental, volitional, ethical, relational, and governmental) is obviously less than what it was intended to be. Nevertheless, the image of God remains with us. Even in the most perverse of humans there remains some trace of the imago Dei. The Bible tells us, referring to the human race, that “we are the offspring of God.” Clearly, we fall short of his glory. It is abundantly clear that we are not God. Even if we were made created…

“…a little lower than God, And dost crown him with glory and majesty! Thou dost make him to rule over the works of Thy hands; Thou hast put all things under his feet...” Psalm 8:5-6 (NASB)

The distinction remains clear. We are the branches. He is the True Vine.

What can we learn about humanity from Jesus?

In Jesus we see the “express image” of God. From Jesus we also see the clear and perfect representation of humanity. Jesus is like God because he is God. He is like us because he is one of us. He is our example in everything. God’s will for every man, woman, boy, and girl is that we become like Jesus. The image of the invisible God is to be displayed in us.

Christ taught us that humans are to exercise dominion over sin and demons. There is nothing sinful inherent in humanity. Jesus taught us to love, humbly serve, and exercise authority. In so doing we make known that we are the children of God.

Jesus is the “only begotten Son”. He is also the firstborn among many “brothers”. The New Testament is filled with metaphors concerning God's plans for humanity. He makes us join-heirs with Jesus, his brothers, his bride, his body, and his branches. We humans are invited to become “partakers of the divine nature.” We are like him at birth and become more like him through the new birth. Finally, “we shall be like him” when we are resurrected.

Jesus taught us about God’s deep love for humankind. Though that love was sometimes revealed in his holy hatred for sin, Jesus demonstrated that God longs to forgive sinners. Jesus compared God to a father who rejoiced when his wayward son returned home (in spite of the shame the son had brought upon his father). The New Testament makes use of judicial, familial, marital, biological, and horticultural metaphors – all of which are relational – to tell us about God’s plan for humanity. The relationship God desires to have with his people will finally lead to a marriage between Christ and his holy bride – us. We were created for intimate communion with Jesus. We bear his image.

Application to daily living

Even though sometimes it may be hard to tell, all humans do bear God's image. This reality has profound implications for our daily lives.

The Scriptures admonish us to refuse to speak evil of any human, because in cursing a human we are cursing someone who was made in the image of God. Respect for God demands respect for humanity – since we all bear his image.

If all humans are the “offspring of God” and created “in the image of God” racism has no place in God’s plan for humanity. God made us all like himself. When we hate and berate those who are different from us we are attacking the image of God. When we treat those who are poor and rejected kindly we are serving God.

It is apparent that in most of the human race the image of God largely consists in unrealized capacity. That does not mean that these individuals do not bear God’s image. Fetuses, infants, the elderly, stroke victims, the sick, the weak, the blind, the mentally ill, and the mentally challenged are all human. The nobility and sacredness that comes with being human (i.e. being in God’s image) is something that cannot be forfeited in this life.

Part of being in God’s likeness and image is our power of moral choice. Because we are free persons, created with the capacity for fellowship with God, we are justly held accountable. Along with our freedom comes responsibility. Every human person will stand before God and give an account. As partakers of God’s image, we are never to bow to sin or Satan. We can exercise our God-given (grace-enabled) freedom to reject every temptation and overcome sin and Satan through faith and prayer. You and I were made for something better than sin, sickness, and even death. We were created for communion with the one in whom is no darkness at all. Through communion with him we will be victorious!

Doxology

Praise to God. He shows us what it is to be human. Let us continue to become increasingly conformed to the image of his dear Son, Jesus!

Jesus On Works

From the Gospel of Matthew



Jesus preached repentance - Mat 4:17

Beatitudes - blessed people act a certain way - Mat 5:3-12

Must be more righteous than the Scribes and Pharisees - Mat 5:20

Better to go through life blind than to sin with your eyes and go to hell - Mat 5:27-30

Kindness to enemies part of being children of God - Mat 5:43-45

Forgive or you will not be forgiven - Mat 6:14-15

We will be judged as we judge - Mat 7:1-2

The path of life is difficult, narrow, and unpopular - Mat 7:13-14

Fruit is test of claims - Mat 7:19-20

Doing God's will essential to eternal life - Mat 7:21

Confess God or God will deny you - Mat 10:32-33

Total commitment required by God - Mat 10:37-39

Kingdom of heaven taken by force - Mat 11:12

We will be judged by our words - Mat 12:33-36

Those who do God's will are the family of Jesus - Mat 12:46-50

Must guard the seed of the word - Mat 13:20-21

The righteous will shine but the iniquitous will burn Mat 13:41-43

Take up cross - reward according to works - Mat 16:24-27

The Father will not forgive those who refuse to forgive from the heart - Mat 18:23-35

Obedience the path of life - Mat 19:16-18

Those who do the will of the Father will enter the kingdom - Mat 21:28-31

The nation that did not bear fruit had the kingdom of God taken from it - Mat 21:33-43

The faithful servant will be rewarded. But the unfaithful servant will be punished - Mat 24:45-51

We must receive and put on the righteousness (wedding garment) God gives - Mat 22:1-14

Discernment, fervent love, and endurance required of those who will be saved - Mat 24:11-13

Faithful servants will be rewarded. Unfaithfulness will be punished - Mat 24:45-51

Watchful are rewarded(wise/foolish virgins) - Mat 25:1-13

Good use of talents rewarded. Talent hiders are cast into outer darkness - Mat 25:14-30

Sheep and goats judged on basis of action (or inaction) - Mat 25:31-46

Jesus sent his disciples to make more disciples, "teaching them to obey all that I have commanded you" - Mat 28:19-20

Fasting

Scot McKnight begins his book with a selection of brief quotations. After hearing input on the subject from David, Isaiah, Athanasius, Augustine, Calvin, Andrew Murray and others we get to hear the author's thesis. He defines fasting as "the natural, inevitable response of a person to a grievous sacred moment in life." Throughout the book, McKnight reiterates that fasting should not be seen as a means to an end. Fasting is not to be instrumental. Rather, fasting should be responsive.

In order to help us to approach fasting as a natural response, McKnight spends some time arguing for the organic unity of the body and spirit. He addresses several misguided views of the body. "urging folks today to fast is like urging them to milk their own cows -- just as there are no cows in their backyard, there is no body in their perception of spirituality." McKnight proposes that when we perceive that our bodies and spirits are unified it will become natural for us to express spiritual grief and pain through our bodies -- through fasting.

The brief "Part 2" is full of prudent advice for potential fasters/leaders.

As McKnight takes us on a journey of exploration, revealing to us many facets of fasting, one theme is predominant. McKnight wants the reader to come away with the understanding that fasting is not about getting something you want. Fasting is to be the natural response of a person in grief or need. It is at this point that an otherwise enjoyable and informative (obviously well researched) book falls short. Though the thesis is appealing, at several points it seems forced. I commend McKnight for allowing in data that does not support his thesis. I'm just disappointed that he did not change his thesis to fit that data. Nevertheless, I thoroughly enjoyed the book and would recommend it to others.



Thanks to Nelson for the review copy. 

Do you really understand what it means to say no to God?

When a person rejects the God of the Bible, they are rejecting all that is good. The Bible teaches that God is light and love. God defines and will ultimately enforce justice. God is the source and supreme example of love. The affection and mother naturally feels toward her child comes from God. Romantic love was invented by God. Not only did God create everything that is good in the world, he also sustains all good things. Without God there is no love, no true, no beauty, no justice, no freedom, and no life. The person who rejects God rejects justice, family, friends, beauty, truth, and hope. Whether we realize it or not, we are faced with a choice. We will either believe and love the God of the Bible or, in rejecting him, reject every relationship we have ever had. God is a friend to all. He sent his son to die for sinners, his enemies. God is for us. In becoming his enemy we become the enemy of all humanity. Those who say no to God are left alone with their tormented selves eternally. I plead with you, choose God.

Commanded to Live

John 12:46-50
I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejects me, and receives not my words, has one that judges him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

God's commandment is life.

Jesus was sent into the world, the light of the world, not to condemn mankind but to save us. He brought to us the words of life. He pronounced to us God's commandment. God's commandment is life. He has called everyone everywhere to live. Live! Jesus did not come to condemn the world. Rather, he revealed the path of eternal life. Sadly, most people refuse to walk in his light. They refuse the command to repent and live. Those who reject Jesus and his words find the light that he sheds to be darkness. Hearing but refusing to heed his words they build their houses on the sand of their own wisdom and are finally destroyed.

I realize that I cannot accept Jesus and yet reject his words. I must have Jesus. I must therefore submit myself to the authority of Jesus' teaching without regard to my own comfort. The path of life may be narrow but it is also deeply and eternally satisfying.

Sin and the Believer

I hear the doctrine that all believers must continue to commit sins supported by 1 John 1:8,10 quite often. In fact, the error is so commonplace that I hardly pay it any mind. But I recently read it from a world renowned theologian. That was enough to make me take notice. If a man so respected and brilliant misunderstands these verses perhaps there are others who could benefit from a concise explanation of the text in view.

1 John 1:5 ¶ This then is the message which we have heard from him, and declare to you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.

The warning of verse 6 is directed to those who walk in darkness though claiming to be in communion with God. According to verse 7 those who walk in the light are being cleansed from all sin. Verse 8 is frequently used as a proof text to support the doctrine that believers continue to sin. Those who claim to have no sin but are in fact lying cannot be the same persons referred to in verse 7 (who are indeed being cleansed from all sin). Verse 8 seems to refer to the group addressed in verse 6 (a heretical group within the church that apparently denied having ever committed sin). Those addressed in verse 9 are "cleansed from all unrighteousness." While those in verse 8 do not have his word in them because they claim to be sinless (apparently refusing to confess their sins and be "cleansed from all unrighteousness").

The subjects of verses 8 and 10 possess neither the truth nor the word. I take that to mean that they are not in God. As such, they are not Christians. Therefore, these verses are not legitimate proof texts for the doctrine that all Christians must continue to commit sins until they die.