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ORIGINAL CREATION
Original creation refers to the creation prior to the Fall as revealed in Genesis 1-2, and there is occasional commentary on this period throughout the remainder of the Scriptures. Three points are vital regarding the original creation: one, it was created by God; two, when it was created it was very good; and three, it was susceptible to evil with the accompanying consequences.
Created by God
The Scriptures affirm that creation was by God: “In the beginning God created . . .” (Gen. 1:1). And throughout Scripture this initial declaration is reaffirmed (see: Elohim-The Creator and The Act of God).
Creation was supernatural not natural; all things were brought into existence by God—it was His act. Therefore, the cosmos is not the product of spontaneous appearance, coupled with a lengthy, natural process, a theory that combines two concepts: chance and time. To seek the origin of animate beings and inanimate objects within the created order is an exercise doomed to failure, for the explanation is not within creation but is outside of creation. In fact, the answer is not in arbitrariness united with processes but in Person, the Persons of Father, Son, and Spirit, the one and only God, the God of the Bible (see: The God of Creation).
If all things were created by God then creation has a purpose, for God would not create foolishly or without a plan. One of the implications of this truth is that creation is not irrational; it is not a chance happening. It is not an improbability that became reality through the operation of randomness. There is a reason for all things (see: The Purpose of Creation). Purposeless activity is a meaningless concept, especially when applied to Deity. Either God created and there is purpose, or God did not create and absurdity is the essence of reality.
Not only is there a purpose but there is also a design to fulfill that purpose. Creation is the way it is because of God; it operates in the manner that it does because of God. The order of creation does not manifest the culmination of struggle, as well as the continuing struggle for sustained existence, struggles that are ultimately based on forces that are unpredictable. Development is not erratic, but reality reflects the plan of Mind (see: Questions).
To be created by God indicates, either directly or indirectly, that creation is moving toward a telos, a Divine consummation. Just as the beginning was supernatural so the culmination will be supernatural. Natural processes will not bring an end to the created order. Such talk of a return to an original singularity with the resulting emptiness and coldness and nothingness is nothing but acute foolishness—an impossible concept for the believer whose mind is captivated by God and His Revelation. The God who created will conclude.
A Very Good Creation
During the days of His creative work God’s continual evaluation of what He was creating was that it was “good,” and at the conclusion of His activity His appraisal was that it was “very good.” The Scripture states: “And God saw everything that He had made, and behold, it was very good” (Gen. 1:31; also see: 1:10, 12, 18, 21, 25). This was not man’s estimation of the creative week, rather it was God’s evaluation of all that He had brought into existence.
Of all the words that could be used to describe the work of God, God Himself chose the word “good”—a simple word and also a profound word. Implied by its use is the perfection of creation; it could not have been better. It was according to God’s design in order that it might fulfill His purpose. All of this in encapsulated in the word “good” (see: A Very Good Creation and The God of Creation).
Originally creation was good and was declared so after six days of work by God (see: Six Days of Creation and Literal or Symbolic Days). If one accepts the natural reading of the text, then the view that creation is of a recent date—6,000 to 10,000 years ago—must be accepted. And this means that there is no basis for the billions of years of struggle, development, and improvement of the cosmos and particularly the earth that is envisioned by such prognostication. The earth did not experience years of imperfection, with cataclysmic upheavals that brought it to its present condition. Instead, after only six days, creation was declared to be good, even very good.
Vulnerable to Sin and its Curse
Even though the original creation was a very good creation, it does not mean that it was devoid of the potential appearance of sin with its devastating consequences. As noted above there was no evidence of sin or sinful characteristics at the point of creation, but also there was no immunity from sin. The potential for evil to arise resided within creation. It could become what it was not created to be.
Though one characteristic of creation was its goodness, another characteristic was its mutability. The goodness could give way to badness. The original state was not fixed; it could be altered (see: Mutable).
While man was good, he had not been confirmed in goodness; he could sin. And in the Fall Adam did sin, bringing a curse upon himself and upon all of creation. The potential within man became reality in sinful desire and action (see: Adam’s Rebellion and Curses).
Return to: New Heaven and New Earth; Next Article: Subjected to Futility
For overview of THEOLOGY, see: Site Map - Theology
ORIGINAL CREATION
Original creation refers to the creation prior to the Fall as revealed in Genesis 1-2, and there is occasional commentary on this period throughout the remainder of the Scriptures. Three points are vital regarding the original creation: one, it was created by God; two, when it was created it was very good; and three, it was susceptible to evil with the accompanying consequences.
Created by God
The Scriptures affirm that creation was by God: “In the beginning God created . . .” (Gen. 1:1). And throughout Scripture this initial declaration is reaffirmed (see: Elohim-The Creator and The Act of God).
Creation was supernatural not natural; all things were brought into existence by God—it was His act. Therefore, the cosmos is not the product of spontaneous appearance, coupled with a lengthy, natural process, a theory that combines two concepts: chance and time. To seek the origin of animate beings and inanimate objects within the created order is an exercise doomed to failure, for the explanation is not within creation but is outside of creation. In fact, the answer is not in arbitrariness united with processes but in Person, the Persons of Father, Son, and Spirit, the one and only God, the God of the Bible (see: The God of Creation).
If all things were created by God then creation has a purpose, for God would not create foolishly or without a plan. One of the implications of this truth is that creation is not irrational; it is not a chance happening. It is not an improbability that became reality through the operation of randomness. There is a reason for all things (see: The Purpose of Creation). Purposeless activity is a meaningless concept, especially when applied to Deity. Either God created and there is purpose, or God did not create and absurdity is the essence of reality.
Not only is there a purpose but there is also a design to fulfill that purpose. Creation is the way it is because of God; it operates in the manner that it does because of God. The order of creation does not manifest the culmination of struggle, as well as the continuing struggle for sustained existence, struggles that are ultimately based on forces that are unpredictable. Development is not erratic, but reality reflects the plan of Mind (see: Questions).
To be created by God indicates, either directly or indirectly, that creation is moving toward a telos, a Divine consummation. Just as the beginning was supernatural so the culmination will be supernatural. Natural processes will not bring an end to the created order. Such talk of a return to an original singularity with the resulting emptiness and coldness and nothingness is nothing but acute foolishness—an impossible concept for the believer whose mind is captivated by God and His Revelation. The God who created will conclude.
A Very Good Creation
During the days of His creative work God’s continual evaluation of what He was creating was that it was “good,” and at the conclusion of His activity His appraisal was that it was “very good.” The Scripture states: “And God saw everything that He had made, and behold, it was very good” (Gen. 1:31; also see: 1:10, 12, 18, 21, 25). This was not man’s estimation of the creative week, rather it was God’s evaluation of all that He had brought into existence.
Of all the words that could be used to describe the work of God, God Himself chose the word “good”—a simple word and also a profound word. Implied by its use is the perfection of creation; it could not have been better. It was according to God’s design in order that it might fulfill His purpose. All of this in encapsulated in the word “good” (see: A Very Good Creation and The God of Creation).
Originally creation was good and was declared so after six days of work by God (see: Six Days of Creation and Literal or Symbolic Days). If one accepts the natural reading of the text, then the view that creation is of a recent date—6,000 to 10,000 years ago—must be accepted. And this means that there is no basis for the billions of years of struggle, development, and improvement of the cosmos and particularly the earth that is envisioned by such prognostication. The earth did not experience years of imperfection, with cataclysmic upheavals that brought it to its present condition. Instead, after only six days, creation was declared to be good, even very good.
Vulnerable to Sin and its Curse
Even though the original creation was a very good creation, it does not mean that it was devoid of the potential appearance of sin with its devastating consequences. As noted above there was no evidence of sin or sinful characteristics at the point of creation, but also there was no immunity from sin. The potential for evil to arise resided within creation. It could become what it was not created to be.
Though one characteristic of creation was its goodness, another characteristic was its mutability. The goodness could give way to badness. The original state was not fixed; it could be altered (see: Mutable).
While man was good, he had not been confirmed in goodness; he could sin. And in the Fall Adam did sin, bringing a curse upon himself and upon all of creation. The potential within man became reality in sinful desire and action (see: Adam’s Rebellion and Curses).
Return to: New Heaven and New Earth; Next Article: Subjected to Futility
For overview of THEOLOGY, see: Site Map - Theology