In the author’s experience, there are three redemptive pictures that are critical for biblical understanding. They are: Creation & Eden, Exile & Exodus, and Abraham & Israel. Within the theme of creation, two narratives are found. The first is the Genesis 1 creation-narrative and the second is the Genesis 2-3 Eden narrative. Presented here are posts addressing the Genesis 1 creation-narrative.
Our approach will be to examine words, phrases and concepts prevalent in the Genesis 1 creation-narrative. Of particular interest will be how later authors employed these words, phrases and concepts in narratives to describe important events of their era that they interpreted as new creations. An example is Israel’s exodus from Egypt and her wilderness journey to the promised land. The narrator of this important event seemed to view Israel’s exodus as a new creation, particularly given the heavy employment of words and concepts from the Genesis 1 creation-narrative.
We will argue the most important new creation came with Christ’s coming, which brought a new Adam (1 Corinthians 15:45). The key words, phrases and concepts of Christ’s coming signal a new creation, most notably Paul’s claim Christ is the last Adam.
We will show that the New Testament writers used many of the terms present in the Genesis 1 creation-narrative in a way that provides a deeper meaning than in the Genesis 1 story. Christ’s coming was redemptive and we will show that redemption is envisioned by the prophets as a new creation. As Israel was a new creation, so the church is a new creation – the community of the redeemed.
What this means, is that the New Testament authors (and Old Testament prophets) employed the Genesis 1 creation-narrative as a model for redemption, pictured as a new creation. When examined this way, there is much to be learned about God’s redemptive program and its bearing upon end-time prophecy (eschatology).
Our approach is well documented by countless conservative, Bible-believing scholars yet for many, the approach is new and may seem dubious. But these studies revolutionized my views of theology and eschatology. Hence why I’ve chosen to share them, hoping you will find these studies as valuable.
For those unfamiliar with the approach, some patience and prayer is urged. But careful consideration will open up a new understanding that the Genesis 1 creation-narrative was never intended to provide a scientific explanation of the universe but a theological understanding of the great God we serve. It will also provide a solid foundation for those with interest in eschatological studies.
3 Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near. (Revelation 1)