Genesis 1:1-2:3: In the beginning...

Why is creation so important?  Why does the Bible begin the story of God’s activity in our world, and even in our universe, with the account of creation?

God wants us to understand the fundamental truth that we are no accident.  Many of the leading atheists of our day would try to drive a wedge between our understanding of God’s role as creator, and our faith in Jesus Christ.  Richard Dawkins, perhaps the most prominent atheist in contemporary society stated the following:

“What you cannot really logically do is to say, well I believe that there's some kind of intelligence, some kind of divine physicist who designed the laws of physics, therefore Jesus is my lord and savior who died for my sins. That's an impermissible illogicality that unfortunately many people resort to.”

Dawkins, and others who share his beliefs, or lack thereof, would have us think that there is no connection between a God who creates, and Jesus Christ.  The Bible tells us otherwise though, with the gospel of John clearly indicating that Jesus Christ ministry was one of re-creation, creating anew a world that had, and in many ways still has, gone horribly wrong. 

So what do we learn from the story of creation as told to us by the Bible?  In Genesis we see God first forming, and then filling.  God forms first the light on day 1, then the sea and the air on day 2, and finally the dry land on day 3.  With the formation of land, God’s reign advances from the realm of time, to that of space as well.  Imagine also the burst of color, as the white and black of light and dark are joined by the blue of the oceans, and green of the grass, the white of the snow, and the tan of the desert.  God has created the life-support systems needed for animals, and for humans: light, air and water, and land. Having formed vast habitats, God then begins to fill them with things, of both the living and non-living sort.  While he formed or created light and darkness on the first day, on day 4 God creates the specific lights: the sun, the moon, and the stars.  Their function is clear: to delineate between night and day, to serve as signs of the passage of time, and to illuminate the earth.  While in other ancient religions the sun and moon were seen as gods themselves, here they are created not to be served, but to serve.  The sky and the sea created by God on the second day are now filled on day 5 with fish and birds that God blesses, and commands to multiply.  In the final action of creation, on day 6, God fills the land that was made on the third day with animals, and then humans.  While there is no full-blown Trinitarian reference, the usage of “us” seems to strongly hint at a plurality in unity.  Man is created not with a grand pronouncement, “let there be”; but with the indication of effort befitting a masterpiece, “let us make.”  Again, ancient convention is turned on its head.  While many early societies saw the king as the image of God, humankind in its most democratic sense bears the image of God.  One does not have to venture into a throne-room to catch of a glimpse of the divine spark, but can see it in the face of the man or woman we pass on the road, encounter in the market, or do business with in town.  To this crowning achievement of creation God says not only “good”, but “very good”.   Finally, we see God rest.  Creation is now done, and from now on procreation will be the method of bringing about new life.  In a way, God hands over the task of bringing about new life to what has just itself been created, and in the process invites creation into the divine task of filling God’s created world. 

It’s a beautiful story, but at the same time it’s more than a story.  It’s a story, THE story, which tells us something about God.  It tells us that God is eternal.  It is mind-blowing, and yet not odd to ponder the fact that God is eternal.  However, normally we consider only the future, and not the past ramifications of that idea.  God existed before time began, and in fact invented time itself.  God has always existed, and will always exist, and God created humanity so that we can enjoy eternity with Him.  Our creation points to the fact that God exists in relationship.  God is not alone as God creates.  The account in Genesis says that “Spirit of God was hovering over the waters…”  (Genesis 1:2)  As God begins to create humankind, He states “let US make man in our image.” (Genesis 1:26)  It is not until the gospel of John that we learn that Jesus, the Word, is part of the “us”.  Finally, we learn that God creates.  God creates, in that things are brought to be out of nothingness, simply by God’s willing them into existence.  In so creating, God brings order out of the chaos. 

We’ve seen what creation tells us about God.  Does it also tell us something about ourselves?  We learn that men (and women) are made in God’s image.  In a world where violence against our fellow man seems to be the order of the day, we need desperately to hear the words spoken by God at creation, that humanity possesses a divine spark, and that the killing of a human is an assault against the divine image that each person bears.  Indeed, there is something special about humanity as creation.  God clearly approached our creation differently, with a special purpose in mind.  D. J. A. Clines would say: “In Christ man sees what manhood was meant to be…men are the image of Christ so far as they are like Christ…this is how man, the image of God, who is already man, already the image of God, can become fully man, fully the image of God.” It’s easy to get lost in the words, but in short Clines is simply stating that Jesus came to show us how to be human, and in the process how to bear the image of God. 

All this talk of the story of creation begs the question, what story is informing your life?  Do you believe that you are an accident, a historical coincidence with no greater purpose, with no deeper meaning for your life?

Or, do you believe that you were created by a loving God and that your uniqueness in creation points to a greater purpose? Do you believe that purpose is for you to exist in a relationship with Him?  

Creation was divine, not accidental. Genesis shares the story of creation with us as an invitation to believe that God, the Creator, is able to bring order out of chaos, just as He brought a beautiful universe from the void. The Creator is able to re-create as evidenced by the life of Jesus Christ and His ministry. Why not allow your Creator the opportunity to take the mess that you have made with your life and shape it into something beautiful?    

I Peter 5:1-11: following the leader

Peter’s final words are about both leadership and perseverance.  He knows that the church only perseveres if it is led properly, in a Christ-like fashion.  For that reason, he speaks to both how leaders should lead, and how followers should follow.

The primary emphasis of Peter’s instructions on leadership is on the ownership of the flock.  The flock belongs to God, and for that reason the sheep of the flock should be considered precious.  Peter knows this because it was told to him by Jesus Himself.  We read of a scene on the beach featuring Jesus and Peter in the final chapter of the gospel of John.          

“When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.” - John 21:15-17

Do you think Peter forgot this exchange?  Do you think he forgot the look in Jesus’ eye when he asked Peter to look after the flock that he had purchased at such a costly price?  It is only when we remember who owns the flock, and what the flock cost, that we can hope to effectively lead followers of Christ.  Shepherds of the flock should be willing, not coerced, to take on the responsibility of leading the church.  The rewards of spiritual leadership are eternal, not temporal.  If church leaders are in it for the money, they need to reconsider the nature of their profession.  The luxury cars and gated mansions of today’s popular “televangelist” are repugnant when judged in comparison to the standard of true Christian leadership.  And yet, these are the people with the largest audiences, and the broadest influence.  Despite their thousands of “followers”, it is not the Creflo Dollars or Joel Osteens of the world that will influence the church most.  History has shown us that it is the Augustines, who labor for decades in an African backwater, or the Bonhoeffers who teach in “unaccredited”, clandestine seminaries in Nazi Germany, who do the most to ensure that the church maintain its cruciform character.  After all, leadership is about providing an example not issuing orders.  Peter instructs leaders not to be domineering, but to be examples.  Where did he learn this approach to leadership?  I’d venture to guess he learned it from a Messiah who didn’t just teach about suffering and sacrifice, but modeled it as He went to the cross. 

That’s what Peter has to say to church leaders, but what about the rest of us?  Does he have a word for those of us who sit in the pews, following rather than leading?  Indeed he does, and it is no less challenging than what he says to the leaders.  First of all, he challenges us to submit.  This idea of submission is especially relevant when we consider the generation gap.  The younger generation often wants to go at a pace faster than that of the leadership, or the older generation.  The younger generation should submit, as the elders have to consider the entire church body when deciding how to proceed.  Age and wisdom together provide a perspective that those of us in the younger generation often lack.  It’s one of the reasons that leaders are to be Christians of proven character and judgment.  When telling the “youngsters” to “clothe” themselves with humility, the term is stronger than when used elsewhere.  Here it refers to the garment, or apron, one ties on to prevent the spoiling or soiling of one’s clothes.  Humility can literally prevent us from spoiling our reputation and even our relationship with other Christians.  I have to wonder if Peter is thinking back here to his younger, more impulsive days.   Perhaps he is wishing that at times he had a little larger dose of humility, and a little less bravado.  His experience has taught him that leaders are grown, and not made.  Just as we would not expect to a sapling produce apples, so we cannot expect younger Christians to immediately bear the fruits, and burden, of leadership.    

He speaks this way, to the leaders and to the followers, because how they relate to one another will be crucial to their ability to persevere.  Perseverance requires alertness, watchfulness not only for the coming end with the return of Christ, but also for the situations that will test our faith in the meantime.  The testing will come because Satan is our adversary, and he wants us out of the game.  Just as a team focuses their efforts on the opposing teams strongest player, so Satan comes the hardest after those with the deepest faith.  The key to making it through it is relying on Christ, and understanding that persecution comes to all Christians throughout the world.   Those undergoing persecution must remember that they don’t face these trials alone, they haven’t been singled out.  In fact, in many ways the fact that they are being persecuted is a testimony to their faith being evident. 

When we trust in God, Peter says God will do four things: restore us, establish us, strengthen us, and settle us.  God will restore the brokenness resulting from the slings and arrows hurled at us by the world.  God will establish us, and then strengthen us so that we will no longer be moved.  Finally, God will settle us so that despite the raging of the storm, we find in our heart a “peace that surpasses all understanding.”  Peter ends this section the same way we end our prayers, with a simple “amen”.  The word itself means, “let it be so”.  Peter knew the truth of what he wrote to these Christians, because he had experienced it in his own life.  He desperately wanted them to experience it for themselves.  In words that echo Peter’s, we pray “amen”, let it be so.