Posted in Apologetics, Doctrine, Evolution, Logic/Philosophy, Metaphysics

Could God Create (ex nihilo) on the First Day?

[Note: The following article was written several months ago and recently made its public literary appearance in the Fall 2020 issue of “Sufficient Evidence,” the bi-annual apologetics journal of the Warren Christian Apologetics Center in Parkersburg, West Virginia. We appreciate the interest in the article by our good friends, Charles Pugh and Terry Varner, and their desire to publish it.]

In Genesis 1:1 we find these words, “In the beginning God created the heaven and the earth.” Now we know that the Hebrew word used for “created” is “bara” and can entail ex nihilo creation. According to the Hebrew-Greek Key Study Bible, it is not always used that way, but the word itself does entail that possible use which, no doubt, it must have in Genesis 1:1. In Genesis 1:27 the word “bara” is used for the creation of man whose existence clearly came from already existing dust (Genesis 2:7) and rib (Genesis 2:21-22) and from Holy Spirit (Malachi 2:15; Hebrews 12:9). Now notice that in Genesis 2:3 the same word “bara” is used for something other than or in addition to what we face in Genesis 1:1. Consider Genesis 2:1-3: “Thus the heavens and the earth were finished and all the host of them. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.”

Now, the word “created” in 2:3 covers all that is entailed in the finished work of God. Verse 2 shows that he ended his work that he had “made” (not the word “bara” but “asah”). While “asah” can refer to creation as such, “The basic meaning…is ‘do’ or ‘make’ in a general sense” (ibid., p. 1626). So, God finished the creation, at least as provided in the description given in Genesis 1:2ff.

Years ago, our brethren did not make an issue of the age or alleged age of the earth. In fact, there was a certain obscurity in Moses’ account that most of us realized from the way that Moses wrote. Some prominent preachers were quite clear in their definite conclusion that the Bible is indefinite regarding the age of the earth. In a most excellent article entitled “Questions of Chronology” that appeared in the February 22, 1962 issue of Gospel Advocate, Guy N. Woods affirmed, “(1) The inspired text contains no data on which the events of Genesis 1 may be dated” and “(2) It is not necessary to assume that the earth and man were created at or near the same time” (p. 122). Thirty years later (1992) my father (Roy C. Deaver) published his commentary, ROMANS—God’s Plan For Man’s Righteousness, and in it he wrote, “How much ‘time’ (as men view time) elapsed between the original creation and the renovation (the work of the six days) no one can say with certainty” (p. 167). Both Woods and my father gave elaboration that I will not here insert, but both of them were convinced that regarding the age of the earth, we simply do not know and cannot say because the Bible does not reveal that information to us. I can remember years ago hearing brother Woods saying to my father that these preachers that are trying to prove that the earth is a very young earth are painting themselves into a corner. And I can remember that my father received some criticism of his commentary for inserting the truth regarding the non-knowability of the time of the creation in Genesis 1:1.

And yet, with the passing of more time, it seems that some among us have become quite emboldened in their attempt to claim that a young earth can be proven, and that it must be proven, and that those of us who are informed must know and claim that the earth created in “the beginning” (Genesis 1:1) has only existed for a few thousand years.

Let me say just here that it is my opinion that much of this push among some preachers and other brethren in claiming certitude with regard to a young earth is an overreaction to a social condition or cultural situation. Some seem to think that since Darwinian evolution requires a tremendous amount of time in order to satisfy the requirements for the evolutionary theory, we must in response to that false theory whittle down the time. To me, it is comparable to what the church did years ago in its response to Pentecostalism. In order to react properly to the false claim of modern miracles, some brethren went to the extreme and equally false position that the Holy Spirit does nothing (other than what he does in his word). Now, to respond to a false view that seemingly requires billions of years for enough time support, some of us have gone to the other extreme and claim that the Bible teaches that there is not sufficient time for the evolutionary theory because it can be proven that the earth is, in fact, quite young. It needs to be understood that Darwinian evolution cannot be proven even if we were to allow the evolutionists trillions and trillions of years in which to weave their web. Evolution cannot be established by the allowance of a great amount of time or of more time in addition to the first amount allowed or by the addition of more time after that, etc., etc. Time is simply not the issue! Some things are not possible in the nature of things, and the theoretical creation of more time to allow possibility doesn’t help if possibility is not a possibility! Given all the time conceivable, absolutely nothing cannot give existence to something, a man cannot become God, and life cannot be derived from non-life.

Now, be that as it may, let us be clear about motivation and position. There is a difference between (1) the motivation for or the reason why someone takes a view and (2) the evidence used in support of the view. So, regardless why some of us believe we must stand for a young earth in order to meet the threat of evolution, the claim to prove a young earth must stand or fall on its own. Of course, both camps (those who favor an old earth and those who favor a young earth) are trying to be faithful to God. But we certainly do not need to judge the faithfulness of a brother on the basis of which view on this issue he takes. If Moses wrote so that we can know that a young earth is what we have, then so be it. And if Moses wrote so that we cannot know that a young earth is what we have, so be it. But if Moses did not reveal the approximate date of the earth, no one has the right to claim to know that alleged date, and he certainly has no right to impose that claimed date on his brethren. Furthermore, he certainly has no right to consider someone who disagrees with his claim as being simply uninformed on the issue. We do not advocate the truth, and we do not defend the faith when we attempt to prove what cannot be proven. Claiming to prove what cannot be proven is just as wrong as asserting that we cannot know what the Bible affirms that we must know.

Furthermore, it needs to be pointed out that the topic here discussed does not lend itself to scientific inquiry. Guy Woods, Roy Deaver, and Thomas Warren all understood that “origins” does not come within the scope of science. It falls within the scope of philosophy and theology. If one would study “the beginning” of our universe, he has to step outside the discipline of science in order to make the exploration. The “scientific method” applies to material things only in their material existence—not in how their material existence initially came into being. Science’s method applies to empirical things and not to how empirical things originally arrived. Science must consider material things as they now are.

A good friend of mine recently reminded me of something I had forgotten though I had marked it in my own book years ago. In Rubel Shelly’s 1975 book, What Shall We Do With The Bible?, Shelly affirmed, “The ‘beginning’ could have been millions or billions of years ago. Or it could have been only a few thousand years ago—with the earth having been ‘aged’ at the time God brought it into existence” (p. 91). Shelly’s onetime professor, Thomas B. Warren, wrote the “Introduction” to that book, and Warren’s publishing company, National Christian Press, published it and holds the copyright on it. Warren did not disavow the remark or edit it out of the book.

Now, let us begin to look seriously at the Genesis text. The KJV has, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved (ASV—was brooding) upon the face of the waters.” Notice that the original creation (v. 1) is separated from the literary account of additional creative work (v. 3) by verse 2 which entails a conceptual change and a pause in the creation account itself. Verse 2 indicates that God’s Spirit was surveying the scene of the formless and void earth; it was a chaotic, water-earth mixed mass. Verse 2 is a transition verse that ties verse 1 to verse 3.

Verse 3 follows the survey of the scene, and God then continues with creative effort: “And God said, Let there be light: and there was light.” Then “God divided the light from the darkness” (v. 4), and he “called the light Day, and the darkness he called Night” (v. 5). Then at the end of verse 5, we have, “And the evening and the morning were the first day.”

Now, in our Genesis 2:1-3, Moses wrote, “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.”

So, clearly there is a creation week of six days duration followed by a seventh day of rest. Now the question becomes: When did the first day begin? Did God create (ex nihilo) on the first day? Is Genesis 1:1 a part of what is described in Genesis 2:3? Or does Genesis 2:3 omit Genesis 1:1? Please notice that God rested “in” the seventh day (Genesis 2:3). So, did he initially create something out of nothing on or “in” the first day?

Now, we must remember that in Exodus 20:11 Moses recorded this: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.” So, we ask ourselves whether or not Exodus 20:11 includes Genesis 1:1, or does it begin with Genesis 1:3 following the Spirit’s survey of the chaotic scene. As we ponder that question, let us think about the extraordinary situation that it addresses. Let us think about the situation like this: before creation, during creation, after creation. Or we have—

God Before He Creates (Eternity Before Time)God As He Creates (Eternity With Time)God After He Creates (Time After Eternity)

Now, when does the first day in Genesis 1 actually begin? We can exclude the first category (God Before He Creates) because by definition Day One as described by Moses is a part of creation (Genesis 1:5). That leaves two categories to consider. And this is where the controversy has always been. Now let me ask, does the third category (God After He Creates) end with Genesis 1:1? Of course not. And no one claims this on either side of the issue. So, we then ask, does the third category (God After He Creates) end with the completion of the six days work? Or, is the creation finished completely by the time of the sixth day? Yes. Again, everyone agrees that it is. So the issue has always been: Where do the six days of creation as per Exodus 20:11 begin? Do the days begin in Genesis 1:1 or do they begin in Genesis 1:3? This is the essential question in settling the dispute as to whether or not the Bible provides information whereby we can know the approximate age of the earth.

Now, the advocates of the extremely young earth theory claim that Exodus 20:11 includes Genesis 1:1 so that God began the actual creation itself on the first day, and the first day is like all the others in that it is a 24 hour period. We do not disagree as to the time of each day, but we must explore whether or not Genesis 1:1 allows for such a description of God’s initial creative act. So, let us think about God and his relationship to time.

God Before TimeGod Making TimeGod After Time

Regarding the first category (God Before Time), we know from Scripture as well as from philosophy that God existed alone before time began. Of necessity he existed before his own creative work began, of course (cf. Psalm 90:2). The third category entails all of God’s personal history subsequent to his creation of the first thing that he created. Now the fascinating and crucial category regarding our issue is the middle one: God Making Time. When did time begin? The correct answer is that it began at the point at which the first thing came into existence. Since God didn’t “come” into existence, the point at which the first thing came into existence was the creation of the heaven and earth. Whether the heaven came first or the earth came first or they came simultaneously, Moses does not say. But time is simply the description of the duration of a created condition. Time is the “marking” or “passing” of moments or segments of duration. That is, time entails the existence of something that was created and which can only be maintained by something external to itself (God). So, time began when God created the heaven and the earth. But, of course, God did not make “time” in the same sense in which he made the heaven and the earth. Time was “made” by the creation of the heaven and the earth. Simultaneously time arrived at the same point at which the heaven and the earth arrived.

Now the question is: Did God create the heaven and the earth on the first day as Moses described that day? In Genesis 1:5 Moses wrote, “And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.” The boundaries or markers that defined the first day were an evening and a morning. Again, I would certainly agree that as with the other six days, we are discussing a 24 hour period.

So, the next question would be: Was the initial creation of the heaven and the earth WITHIN that 24 hour period? If the answer is “yes,” then the advocates of the extremely early earth must be correct. If the answer is “no,” then there is no biblical proof of an extremely early earth (nor of an old one either). Now, which answer is correct? The correct answer, as far as I can tell, is “no.” Why? Look at the following chart:

The First 24 Hours

Before The First 24 HoursWithin The First 24 HoursFollowing The First 24 Hours

God’s first creative act as recounted by Moses (Genesis 1:1) needs to be identified or classified in order to get at the truth with regard to whether or not Exodus 20:11 includes Genesis 1:1 in its six day reference. Consider the following:

T or F #1. God initially created before the first 24 hours began (True).

T or F #2. God initially created within the first 24 hours or after the first 24 hours began (False).

T or F #3. God created following the first 24 hours (False).

We would all say that #3 is false. So what about #1 and #2? Did God initially create before the first 24 hours began? If #2 is true, then God himself was within the 24 hour period at the time of creation. That means that time already was existing before creation was initiated! If #1 is true, then we face the situation that before time, God started his initial creative work. Either God was already “in” time at the initial point of creation, or he was “outside” of and “before” time. If Exodus 20:11 includes Genesis 1:1, then we must face the “fact” that God was already existing in time before he did his initial creative work! Consider the following possibilities:

T or F #1. When God created the heaven and the earth, God did so before time.

T or F #2. When God created the heaven and the earth, God did so during time.

T or F #3. When God created the heaven and the earth, God did so after time.

To consider these questions, let us think of initial creation (ex nihilo or “out of nothing” creation). But as we consider this, we must remember to distinguish the Creator from his own creation.

CreatorCreation

In order for God to precede creation, creation as an act of force must somehow precede what the force brings about. Does God exist before the heaven and the earth do? Of course. Well, that means that the creation category must exist subsequently to that of the first category (God). So, in the creative act itself, we still have to differentiate between God himself and the thing he is creating. If there is anything about the initial creative act that preceded the actual existence of the something that came to be, then that “anything” (power exerted by God) existed prior to the first day’s 24 hour period.

Creation is the transition from nothing to something. Now, when the nothing (ex nihilo creation) becomes something, the something must be marked by time since the something was, in fact, a created something (i.e. non-eternal). So, time begins with the initial existence of what is made if what is made is durative (i.e. something that has the capacity to go out of existence).

But now remember (as already explained), that God himself is not within time to make the initial something that he makes (the heaven and the earth). Before creation, the Bible plainly teaches that God was everlasting (Psalm 90:2). But, “everlastingness” (or eternity) is not time. There is no time to eternity. Eternity is outside the boundaries of time. Time began with something created. So, again, the question is: Was God within time when he created the first thing he created, or was he before time and, therefore, outside of time?

If we affirm that God was within time, we contradict Psalm 90:2 because we are told that before God formed the world he was before time (cf. Isaiah 57:15). But, in order to claim that Genesis 1:1 is a part of the six day creation per Exodus 20:11, we must say that God was “within” time (within the first 24 hour day of creation [Genesis 1:5]). In other words, to claim that Genesis 1:1 is a part of the creation referenced in Exodus 20:11 is to put God “inside” of his own creation rather than to allow him to remain “outside” and prior to and the cause of that creation. Furthermore, note that it is not enough to claim that the earth existed on the first 24 hour day of the creation week. Of course it did. The work that God does, beginning in verse 3, has to do with an already existing heaven and earth. But the point of controversy has to do with the “creation” of the earth. In our analysis we must remain clearheaded about this.

Now, let us revisit the three True-False statements already given regarding God and time:

T or F #1. When God created the heaven and the earth, God did so before time.

T or F #2. When God created the heaven and the earth, God did so during time.

T or F #3. When God created the heaven and the earth, God did so after time.

Applying each statement to Genesis 1:1, we would have the following answers:

The first True-False statement would be “true” in the sense that God’s initial creative act had to commence or begin before the heaven and earth actually appeared. Otherwise, God did not exist before his own creation did.

The second True-False statement would be “false” in the sense of the initial exertion of divine force because the initial exertion of that force would, by definition, have to be before time or there would have been no creation at all. That is, the cause has to be prior to the effect, but in the initial “creation” of something out of nothing, the exertion of the force must result in the thing God intended (heaven and formless and void earth) where the effect “triggers” time. When God’s initial exertion results in immediate effect (heaven and earth), the effect is now in time because it is empirical (subject to ruin and passing away). Where divine cause meets physical effect is where time began. But if the initial effort or divine exertion, in any sense, preceded the effect (heaven and earth), then God did not completely create the heaven and the earth within the first 24 hour day. There had to be a foundational or first exertion of divine power that constituted the initial act of creation, the force of which resulted in the coming into being of the heaven and the earth. So we would have:

Initial Divine Exertion (Cause)The Heaven And The Earth As Formless And Void (Effect)

The third True-False statement would be “false” in reference to God’s initial exertion of force in the creative act in Genesis 1:1, but it would be “true” with regard to the creation account as recorded in Genesis 1:2-31.

Now, in conclusion, I would offer the following arguments that proceed from the above analysis:

Argument #1

Remember: God either (1) initiated creation from “within” time, or (2) God initiated creation before time and, therefore, outside of time.

  1. If God initiated creation “within” time, then time existed before the heaven and the earth did.
  2. But it is false that time existed before the heaven and the earth did.
  3. Therefore, it is false that God initiated creation “within” time.

Argument #2

  1. If God was “within” time at the point of initial creation, then he was not inhabiting eternity.
  2. But it is false that God was not inhabiting eternity at the point of initial creation (Psalm 90:2; Isaiah 57:15).
  3. Therefore, it is false that God was “within” time at the point of initial creation.

Argument #3

  1. If (1) God began creation from his habitation in eternity, and if (2) God made heaven and earth for six days, and if (3) there is a conceptual pause between Genesis 1:1 and Genesis 1:3 at Genesis 1:2 dividing the chaotic condition of the formless and void earth from the initial orderliness beginning in verse 3, then the making of heaven and earth for six days per Exodus 20:11 begins with Genesis 1:3.
  2. (1) God began creation from his habitation in eternity [Psalm 90:2; Isaiah 57:15], and (2) God made heaven and earth for six days [Exodus 20:11], and (3) there is a conceptual pause between Genesis 1:1 and Genesis 1:3 at Genesis 1:2 dividing the chaotic condition of the formless and void earth from the initial orderliness beginning in verse 3 (the text reveals this).
  3. Then, the making of heaven and earth for six days per Exodus 20:11 begins with Genesis 1:3.

Argument #4

  1. If God created time, then he is not within time at the initial point of time’s creation.
  2. God created time (with the creation of heaven and earth [Genesis 1:1]).
  3. Then, he is not within time at the initial point of time’s creation.

Argument #5

  1. If God is not within time at the initial point of time’s creation, then he cannot be within the first day’s 24 hour period.
  2. God is not within time at the initial point of time’s creation (Psalm 90:2; Isaiah 57:15).
  3. Then, he cannot be within the first day’s 24 hour period.

Argument #6

  1. If God cannot be within the first day’s 24 hour period at the point of time’s initial creation, then Exodus 20:11 excludes Genesis 1:1 in its reference to six days.
  2. God cannot be within the first day’s 24 hour period at the point of time’s initial creation (Psalm 90:2; Isaiah 57:15; Genesis 1:1).
  3. Then, Exodus 20:11 excludes Genesis 1:1 in its reference to six days.
Posted in Epistemology, Logic/Philosophy

Can We Know What Happened?

We all think about the past. We can do this to a great degree because of memory. We remember things that occurred in our personal experience. However, much of what we think about and talk about regarding the past has to do with things that did not come within our range of personal experience. Most of history that we study is in this classification of information. We do not remember these facts or alleged facts because we were never exposed to them in the first place. But in studying history, we come to learn and to know of things that we could not know about otherwise. The study of history is an enormously important branch of inquiry. The study of history is the key to our contact with most of what has happened in the past, since our experience with what is now the “past” is very limited.

At times more information regarding claims made about the past leads to correction of the historical record. And this is as it must be. If historians make mistakes or assume things or allege things that were not supported by actual evidence, then when further search leads to a correction of mistakes earlier made, we have an improved account. This is progress in the acquiring of truth from the past or a coming to knowledge with regard to what actually happened.

But sometimes, men begin to “rewrite” history. That is, instead of researching material and recording “facts as they are,” they insert into their writing of “history” views that they have not actually found in the material that they are studying, but rather they insert an “angle of perspective” that they already hold for which they are in search of support. Some men in looking at the past even go so far as to claim that we cannot really have any objective view of the past. Their claim is that it is impossible for us to really “get to the truth” of something long ago done, so that it is impossible for any person to have an objective look or view of the past. I remember in one of our debates years ago saying to the audience regarding my opponent at the time that he had no literary past. The way that he was looking at history prohibited him from having knowledge of the past. You cannot use the past against or even in behalf of the present if there is no objective knowledge of the past.

Must a person be personally present in order to have knowledge of a certain thing or event? No. We know a lot of things without being personally present when these things occurred because others testify or provide evidence to us of these things. This is knowledge by the testimony of other persons. Too, we have “testimony” by empirical data. When non-literary items are discovered such as pictures or pottery, etc., these become useful “witnesses” to us of things gone by.

To benefit from the past, we must not “play games” with the past. I used to asked my students, “How long must I be dead before my having been here becomes a matter of mere probability?” In one sense, such a question may at first seem silly. But at times positions are taken with regard to the impossibility of knowledge of the past that imply that the passing of time does render knowledge of the past impossible. But, if the present can be known (and this article is not proof of knowledge as such, though we have provided that proof in other articles), is there something about the past that makes it impossible for us to know absolutely and certainly something about it? Does the passing of time make it impossible for information once current to be recovered? Think of these classifications of the relationship that can exist between past information and us:

  1. Possibility (knowledge that is possible to have now, but not yet discovered so that this information remains non-knowable).
  2. Impossibility (knowledge that it is impossible to have of the past because no record was left so that this information is also non-knowable).
  3. Probability (certain information found leads us to draw a tentative conclusion, a conclusion that is bolstered by some evidence but which is not definite or conclusive; as things stand, this is yet non-knowable).
  4. Improbability (certain information found leads us to draw a tentative conclusion, a conclusion that is bolstered by some evidence, but the evidence is not sufficient to lead to a definite conclusion, though it does suggest that something likely did not happen at all; this intellectual conclusion of “unlikeliness” or “improbability” remains yet non-knowable).
  5. Falsifiability (certain information makes it necessary to draw the conclusion that something did not happen or was not the case in the past, which would entail any information found that conclusively proves that something did not occur or was not the case; falsifiability, unlike the other categories already listed is a matter of knowability rather than non-knowability).
  6. Verifiability (enough information is gathered and is of such a content as to make certain positive knowledge claims possible and actual).

Let us think, for a moment, about the status of the claim that a man makes when he suggests to us that none of us can actually know for sure anything in the past. What is he saying? He is saying that the past is “off limits” to human cognition or understanding. It is a category of information that is simply not available to us for comprehension. But what has he himself done in making such a claim? He has attempted to declare that he knows for sure that there is one thing about the past that he knows! It is one grand, summation point that he seeks to make, to be sure, but it is something about the past, after all! Furthermore, he is either saying something about the past or he is saying nothing about the past. He is certainly trying to say something about the past as we see in the formulation of his claim. He is attempting to enlighten us about our relationship to the past. And if he is saying something about the past (and he is), then he contradicts his own claim in the making of the statement that he makes. And affirming a logical contradiction is, in effect, the making of an irrational claim. It makes no sense! The claimant refutes himself in his own claim by affirming and denying the same thing. It is like this regarding the claimant: I know one thing about the past, and that is that none of us can know anything about the past! But if none of us can know anything about the past, then the claimant cannot know that none of us can know anything about the past.

Furthermore, if none of us can know that none of us can know anything about the past, then it is at least possible that one of us can know something or at least one thing about the past. And if we can know one thing about the past, perhaps there are other things about the past that we can know as well. Who can possibly prove that only one thing about the past can be known for sure?

It also needs to be noted that the very concepts of “improvement” or “correction” or “modification” with regard to the past in the rewriting of historical accounts entail the idea of actual historical fact and objective and absolute truth. Something either happened or it did not happen. Something is either the case, or it is not the case. And in both situations, just as the “fact” is not affected by the historian’s own point of view (any subjective bias or preference), so the “truth” about it is not affected by his own point of view either. The historian may or may not yet understand the fact, but if the fact is somehow revealed from the past, there is then a “record” of it, and if the historian comes into intellectual contact with the record of it, he is getting to the “truth” regarding the fact. And when he reveals that “truth” to the rest of us in speech or in writing, he is testifying to us with regard to what he has come to know about the past.

But every time that an historian attempts to “improve” the historical record in further research, the very idea of doing so implies the assumption that there is known improvement to be made. But if it is understood that known improvement can currently be made by the historian in the writing of history (writing about the past), then it is being implied that there is absolute and objective truth about past facts that can be objectively and absolutely currently known before the writing of the “improved” history can be made.

Let us give an illustration that might help us here. Let me suggest that I now say: “I like horses.” Now, there. I said it. That claim is already a part of history (the past). Now let us in analyzing that claim note that (1) if I presently say something that is the truth, and if (2) the truth is the unchangeable truth unaffected by any subjective viewpoint, and if (3) the present in which the truth is spoken (assuming I told the truth about my liking horses) now becomes the past, I can now accurately say something in this present moment about what I just said in the past moment. The movement of time that “carried” my claim from present to past did not affect its status as a claim, and my current or present relationship to the claim earlier made is one that allows me to know something about what I earlier said. In this case, I remember what I said.

But, as earlier mentioned, most of what we learn from history is not like that. We are having to deal with facts found and statements made by others. This makes the discovering of truth with regard to claimed facts and claimed truths more complicated, but it does not make the effort impossible. I am simply further removed, intellectually speaking, from the facts and truths that I seek, and I cannot use memory to locate them. The situation as it is means that care, much care, must be taken in attempting to contact the past. I must rely on something found outside my own experience but now located.

This is all very important because the past or at least some of the past can be enormously important to people presently alive. In the preface to his insightful and extraordinarily sobering 1973 book, The Gulag Archipelago, the Russian author, Aleksandr I. Solzhenitsyn, in revealing to the world the horror of communism, related the following:

By an unexpected turn of our history, a bit of the truth, an insignificant part of the whole, was allowed out in the open. But those same hands which once screwed tight our handcuffs now hold out their palms in reconciliation: “No, don’t! Don’t dig up the past! Dwell on the past and you’ll lose an eye.” But the proverb goes on to say: “Forget the past and you’ll lose both eyes.” (p. x)

There are too many Americans today who are completely out of touch with the cruelty and danger of communism. So many of our young people now have been indoctrinated with lies about our past and that of some other cultures. In her excellent and informative book, Debunking Howard Zinn, Mary Grabar has done a great service in showing how, or at least partially how, America is now being subverted by so many of our own citizens. Why is it that so many young people now hate their own country? The subtitle of the book is “Exposing the Fake History That Turned a Generation against America.” Howard Zinn wrote a book entitled A People’s History of the United States. And on page 25, Grabar in her own book writes, “According to Zinn, there’s no such thing as objective history, anyway: ‘the historian’s distortion is more than technical, it is ideological; it is released in a world of contending interests, where any chosen emphasis supports (whether the historian means to or not) some kind of interest, whether economic or political or racial or national or sexual.’” And by his own distortion of history, evidently Zinn has been successful in influencing thousands and thousands of our own young people whose current worldview entails a distorted view of America’s past that has now erupted even into violent destruction of the symbols of our past.

The Bible’s own view is that it is possible to know the past and to learn from it. Before leaving this earth, Moses told his people, “Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee” (Deut. 32:7). Over and over in the book of Judges, we read of the sad history of Israel who as a nation moved through repeated cycles entailing national tragedy and misery for over three hundred years because the people kept on neglecting to learn the lessons of history. May God have mercy on our own forgetful and troubled land.

Posted in Apologetics, Doctrine, Logic/Philosophy, Nature of Man

God’s Fairness and Man’s Free Will

Historically, controversy has raged with regard to the nature of man and his relationship to God. In Christian Apologetics, one would have to find a way to defend both God and man as to (1) God’s justice or fairness in making man in the first place (2) with a human will put to a purpose that would evoke divine justice in the form of punishment in the second place. This short piece cannot survey the total scene of all relevant aspects of the complete picture (even if we were capable of such a survey). However, we can identify and explore briefly some elements involved in this complex matter.

First, God knowingly and lovingly made man in His image, having in mind an eternal purpose to save him from sin, even before the first sin by Adam had been committed (Gen. 1:26-27; 1 John 4:8; John 3:16; Eph. 3:10-11). God desired to bring many sons to glory (Heb. 2:10). Giving man existence and giving him nature in the image of God made heaven a possible destiny.

Second, man was free from the beginning to choose obedience or disobedience. This is the significance of the tree of knowledge of good and evil (Gen. 2:17). This provided man an opportunity for definite pure positive law choice in the expression of his free will. The punishment for the violation of the prohibition regarding the tree shows us that God considered man responsible enough to understand the prohibition and accountable for the violation of it. The initial punishment for the man and the woman (Gen. 3:16-19) enacted for the violation was based on the fact that the violation of the prohibition entailed a will that was (1) independent, (2) free to exert itself, and (3) accountable before God for the consequences that would follow.

Third, there was nothing wrong or imperfect about the nature of man as God made him. He was innocent and mature from the beginning. Solomon tells us, “Lo, this only have I found, that God hath made man upright; but they have sought out many inventions” (Eccl. 7:29). Adam and Eve when made were certainly inexperienced, but they were not imperfect creatures. It is something essential to the creation of man. Of necessity a created man could have no past (experience). But he had to be mature by nature in order to be responsible from his initial moments of existence, and he had to come without experience if he was to come at all. While Adam was not deceived into sin, Eve was (1 Tim. 2:13-14), but neither one of them could sin without a good will that was his/hers to be expressed in the selection made.

Fourth, after sin entered the human domain, several things changed, one of which was that the human heart in every human being born (remember, Adam and Eve were not born) would be a heart that would choose evil early on in its personal history. This is what we learn in Genesis 9:21. After the flood, God said to Himself that He would never again curse the earth (cf. 3:17 and 4:12) or kill almost everything off as He had just done, because “the imagination of man’s heart is evil from his youth.” The exception, historically speaking, consisted of Adam and Eve who never had a youth. But beginning with Cain and Abel, this truth that God later has Moses record in Genesis 9 represented the things that were in place regarding all who came after Adam and Eve. The flood became necessary because “the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5). The “evil from youth” fact was cultivated by Noah’s contemporaries to the degree that they were no longer fit to live.

Now, while many people have over the years opted for the view that man is evil from his conception or birth, the Scriptures never declare that. They do say, however, that sin enters the heart of any given person during his youth. This was my experience and yours, too.

Fifth, this means that the universality of human sin following Adam was inevitable. Even now, none of us is waiting for an individual to arise who will never commit sin. One of the ways in which Jesus was and is so different from the rest of us is that by His divinity He kept His humanity under complete control. His sinlessness is a characteristic that proves His deity. When Paul wrote Romans around 57 or 58 A.D., the fact was then as it stands now: “for all have sinned, and fall short of the glory of God” (3:23). Furthermore, he later affirmed that after Adam “all sinned” (5:12).

Sixth, given the point just discussed, there must be an inherent “weakness” involved when Holy Spirit is joined to flesh so as to produce a mere human being. God is the Father of our spirits (Heb. 12:9), so there is nothing inherently weak about our human spirit. Our spirit comes from Holy Spirit (Mal. 2:14-15). After all, we are in God’s image (Gen. 1:26-27). However, when combined with flesh, there is essentially a weakness that obtains because of the connection now initiated because spirit is now made vulnerable. The lust of the flesh is the spirit’s expressing desire via the flesh. So, the weakness of the flesh is because of the power of the flesh to weaken spirit. This sets up our freedom of will (Gal. 5:17). Consider: God cannot be tempted, but Jesus could be (Jas. 1:13; Heb. 4:15). We are not born in sin. But we are born with a nature that is now weak! This helps us to understand the “why” of Romans 3:23. Remember the Lord’s admonition to three apostles that they needed to watch and pray to avoid temptation, for “the spirit indeed is willing, but the flesh is weak” (Matt. 26:41). Every person born from Cain and Abel forward has been born with this weakness. That’s how it could be truthfully declared that Jesus tasted death for every one of us (Heb. 2:9).

Seventh, since God knew that all men would sin, there had to be a plan whereby all could be saved. That is, the solution had to be as large as the problem. In fact, in the language of Scripture, the solution was much larger than the problem, and so we read of such things as grace abounding “more exceedingly” than sin did (Rom. 5:20-21) or of “the riches of his grace” (Eph. 1:7). There has always been an “over supply” of divine blessing to deal with the sin of mankind.

Eighth, in Scripture we read of many sinners lost in sin and some who found salvation. The two categories rest on the free will of the men involved. Since God was always prepared to save any man from his sin, the finally lost condition of any individual bespoke what that man had decided in life to be on his own, and the salvation of any man bespoke the fact that he had decided to become what God would bless him to be. Man has never been finally lost because of his weakness; he has been finally lost because he has chosen weakness over strength. In other words, he chose flesh over spirit! And the spiritual law of kinds informs us that our crop can be no better than our seed (Gal. 6:7-8).

Ninth, this means that when Jesus spoke of the impossibility of people coming to Him unless the Father drew them to Him (John 6:44-45), He was referring to the two categories of people whom Paul later identified as (1) “vessels of honor” or “vessels of mercy” and (2) “vessels of dishonor” or “vessels of wrath” (Rom. 9:21-23). Furthermore, when Jesus referred to people who could not believe Him because they “were not of his sheep” and because of such could not hear His voice and follow Him (John 10:16-29), He was referring to those whom John would later identify as people who were characterized by the spirit of truth and the spirit of error (1 John 4:5-6). That is, the two classifications of people (regarding salvation and damnation) are: (1) those who are of the world, and (2) those who are of God. Christians and all those bound to become such today are in Scripture language “of God” (cf. 1 John 4:4; 5:19). They have an “honest and good heart” (Luke 8:15). Notice the possibilities and impossibilities just here:

T F 1. One can have an honest and good heart.
T F 2. One can have an honest and non-good heart.
T F 3. One can have a dishonest and good heart.
T F 4. One can have a dishonest and non-good heart.

The first statement is TRUE. In fact, this is the only class that can be saved or ever could be saved! The second statement might at first be considered “true” if picturing a man before he is willing to come to repentance and would seem to show the possibility of a man squarely facing sad facts about himself but yet unwilling to do the right thing about his sin (cf. Luke 15:17; 2 Cor. 7:10). But, on the other hand, if he is unwilling to do the “right” thing about his sin, he is not being honest about his sin. So, it would appear that this statement is itself FALSE. The third statement is FALSE. No one can be both dishonest and good at the same time. The fourth statement is TRUE. A person can have a non-good heart (evil heart) partly composed of his dishonesty.

Now regarding the third statement in the above list of True-False statements, consider again what Jesus said in John 6:44-45. No one can come to Jesus unless drawn by the Father, and he cannot be drawn by the Father unless he has an honest and good heart (Luke 8:15). Verse 45 shows that the “drawing” is done by Scripture. And those who are “drawn” are those who are taught of God, have heard from the Father, and have learned. These are the only ones that can come and do come to Jesus! The Father draws and the Father teaches, but all these students who are taught, who hear, who learn, are the ones who then come to Jesus.

So, all whom the Father draws to Jesus are those who are taught, who hear, who learn and who come. They all come! There is no class of those who learn, in this context, but who still do not come. My father used to refer to the word “learned” in verse 45 as a learning “in the sense of this passage.” What John said in 1 John 4:6 helps us with some clarification here. “We are of God: he that knoweth God heareth us; he who is not of God heareth us not. By this we know the spirit of truth, and the spirit of error.” Those who are “of God,” those characterized by “the spirit of truth,” those characterized by “an honest and good heart” upon hearing the truth are drawn by the truth. And they are the only ones drawn by it!

Tenth, if God wants all men to be saved, and He does (1 Tim. 2:4; 2 Pet. 3:9), then whatever are the full complexities of features that contribute to a man’s damnation, they all rest on the rock bottom foundation of a man’s own free will which (1) was given as a blessing and which (2) turned out to be a curse because (3) the man himself failed to use it as it was designed to be used (Acts 17:27; Eccl. 12:13-14). He used his own will against himself! Jesus once said it like this: “If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself” (John 7:17). So, God can never be rightly criticized for the damnation of anyone or of everyone who is lost, but He can be and should be praised for the salvation that He has made possible (1 Tim. 4:10). And it is a wonderful thing that God is able and willing to use the evil purposed free will of men to His own glory and to the ultimate salvation of all those who love truth (Acts 2:23; 2 Thess. 2:10-12).

Posted in Epistemology, Logic/Philosophy

The Truth Is

All serious Bible students of the New Testament know that the concept of “truth” is of extremely high priority. Even in the Old Testament, Solomon once expressed that thought when he compared truth to something material that could be bought. He said, “Buy the truth, and sell it not; also wisdom, and instruction, and understanding” (Prov. 23:23). It remains something we all must have and must never discard. But in the history of mankind, many strange things have been uttered in conscious or unconscious attacks on the very idea of truth. In its defense, let us offer a few thoughts descriptive of truth as it is.

First, the truth is that truth is something thought or declared as a declaration. We can think in images or pictures. I can think of a flower. There are truths about flowers thought and/or stated, but flowers do not partake of truth. If there is an eternal Mind, however, then truth has always existed. Some things we cannot know but not because they have not been revealed, but because we cannot comprehend them (Psa. 139:6). God’s thoughts are precious and many (Psa. 139:17).

Second, the truth is that if truth exists, then no category of information is exempt from it as a characterization. If science or history or geometry or religion or philosophy, etc. are actual legitimate categories of inquiry, then any real findings in each one must be described, if at all, by truth. We cannot make mental progress and cultural progress unless such is so. When Adam and Eve were told to have dominion, the implications were multitudinous (Gen. 1:28). The world was flung wide open for exploration of truth.

Third, the truth is that truth can be distinguished from fact. Fact has to do with existing conditions, circumstances, states of affairs, etc. We observe facts such as a tree that is falling. It is a fact that it is falling. It is a truth stated when I, observing the fact, declare the truth of the fact, “The tree is falling.” Truth is sometimes told of past facts, present facts, and future facts. God’s word is salvation truth in proposition form (John 17:17). Jesus was the personification of that salvation truth in human form (John 14:6).

Fourth, the truth is that truth is, as a concept, ontologically prior to falsity. A false statement cannot at all be made unless it is in conflict with an already existent truth. To say that I am not human cannot be false unless it is true to say that I am human. This is a very fundamental feature of reality of tremendous implication in the discussion of the existence of God and human ethics. The idea of “good” is ontologically prior to the idea of “evil.” There can be no objective evil unless already there is an objective Good. This means that the existence of God cannot be attacked on moral grounds (using the so-called “problem of evil”) without invoking the very existence of God in the first place! The so-called “problem of evil” is a little late in arriving for the discussion!

Fifth, the truth is that truth is in conflict with falsity. John said that “no lie is of the truth” (1 John 2:21). This is a matter of definition. The “law of identity” would dictate in this regard that if something is true, then by definition, it cannot be false. If something is false, then by definition it cannot be true. At times because people do not know or do not want to bow to truth, they begin to play concept games with truth in an attempt to show that truth is not “fixed” as a characteristic of declarations. But it is!

Sixth, the truth is that truth fits facts as facts are. As non-facts become facts, the declaration of truth regarding those facts accurately depicts those facts. If I was not sick yesterday, then if someone says that I was sick yesterday, then he would be declaring a falsehood. However, if today I become sick, then the truth (if thought or spoken of my current condition) would state that I am sick. The facts “changed” in the sense that what was once not a fact now is one. Truth in describing the situation does not change. The facts may change, but truth correctly describing facts as facts remains the same. Truth is a constant whereas the facts are variables. Truth is consistently and permanently in harmony with the facts. Given the illustration, I can truthfully say that I was not sick yesterday. I can also truthfully say that I am sick today. The two statements could both be affirmed as truth because of the change in my condition. This is why I can say that while I was not sick yesterday, I am sick today without being at odds with myself. This would be a truthful declaration of a changed condition or circumstance. But it is not an admission that truth changed.

Seventh, the truth is that truth cannot be simply invented or imagined or “made up” so as now to exist. Truth must correspond to reality. If it does not, it attacks itself in concept because truth to be truth must be accurate. To be accurate is for it to have a relationship with what it attempts to represent. If I say that God exists, and if God exists, then my affirmation is true, but not because I invent the truth. The truth accurately or correctly represents the fact of God’s existence. Truth is the same for everyone. It is impossible for humans to have different “kinds” of truth that are in conflict with one another. If something is true, it is true for all humans. To say that something is true for every one is not a view that has always been popular, but when anyone attempts to defend the view of “partial” application of truth to humans, he is bound to go down in self-defeat since he must attempt to bolster his “partial” theory with a universal principle. In other words, when someone says that such and such may be “true” for you, but certainly is not “true” for me, the only way he can attempt to rationally justify his conclusion is to reach for a universal principle that what he just declared is true for ALL of us!

Eighth, the truth is that truth is information. This is so simple. It is so fundamental, and yet at times men fall over this truth. If God’s word is truth, then it is so because the information that God provides is correct. It is correct or accurate information, but it is information. Some brethren need to give further thought to this tremendous point. It is interesting that in 1 Corinthians 13, when Paul discussed the coming departure of the miraculous and the permanent arrival of “that which is perfect,” each of the three illustrations that he gave in verse 8 of the departing miraculous element had to do with information. God’s book is information (2 Tim. 3:16-17).

Ninth, the truth is susceptible to knowledge. Jesus declared that it is possible for us to know the truth (John 8:31-32). This is so because of the very nature of truth and because of the very nature of knowledge. Knowledge is not something floating around in the atmosphere. Knowledge exists, if it exists at all, in a mind.

Tenth, the truth is then that to deny truth as existent or as susceptible to knowledge is to engage in self-contradiction. The “law of contradiction” would govern this mistake. For someone to declare, “Truth does not exist,” is unintentionally affirming what he is seeking to deny. In effect, he is saying, “It is the truth that truth does not exist.” So, he is affirming explicitly that truth does not exist while implicitly affirming that it does. This is not rational behavior.

Eleventh, the truth is that truth is not abolished or eliminated by imprecise statements. Years ago brother Thomas Warren told of an experience he had once had in being invited to speak at a college. He was discussing “the laws of thought,” and particularly the “law of excluded middle.” He affirmed “Every precisely stated proposition is either true or false.” A professor objected, saying that such was not true. Brother Warren suggested that the professor give a proposition for consideration. The professor said that it would be easy to provide the illustration. He said, “What if I say that it is raining, when it is only sprinkling?” Brother Warren answered, “If it is raining when it is only sprinkling, your proposition is true. If it is not raining when it is only sprinkling, your proposition is false.” It is a matter of definition. The definition of “raining” would govern whether the statement was true or false. This is how extraordinarily fundamental the matter of “definition” is. This account also shows the absolute necessity of our being precise in our declarations. It is possible for a person to say, “It is raining,” when it is only sprinkling WITHOUT knowing how far the definition of “raining” extends. This is why we need to work on being precise in our own statements. The “law of excluded middle” as applied to propositions applies to “precisely stated” propositions and to none other!

Twelfth, the truth is that if anything exists, ultimately there is truth about that condition because for anything to exist, God must exist, and God is eternal Mind. And a mind thinks thoughts.

Thirteenth, the truth is that truth as obligation may be limited in time as to its application, but time itself cannot alter truth. This is why God can change his pure positive laws as contrasted in the Old and New Testaments. What some men were once obligated to do that we are not to do today shows the truth of what is here being affirmed. The fact that men today must do some things not earlier required of men again illustrates while (1) truth as accuracy does not change, (2) truth as obligation can and has. God doesn’t change (Mal. 3:6; Jas. 1:17). This is why moral law as such cannot change and remains constant throughout Scripture, but God’s pure positive law has changed (Col. 2:14; Heb. 10:9).

Fourteenth, the truth is that truth as statement of fact corresponds to fact (in accuracy), and if facts cease being facts, the statement declaring new facts is truth governing or applied to those new facts, but that statement declaring new facts is not falsification of the truth in its relationship to former facts. For instance, if a man told me yesterday that he lives at 222 Wildwood Street, and he tells me sometime later that he lives at 555 Brownwood Street, if he told me the truth both times, it was because, as earlier explained, the facts changed. The truth that he later declared regarding his new address does not attack or cancel or falsify what he earlier told me. Truth is incapable of attacking itself. Truth cannot be correctly used against itself. Truth is coherent in all its parts. No tension exists between any two truths—ever!