We are indeed and the following article is offered for your information and study.
What in the world is "Covenant Creation” ?
By Francis Gregory Febus
The expression "Covenant Creation" is a comprehensive assessment of
the entire Biblical narrative realized in terms of its prophetic value as
commenced in Genesis 1. Not all Biblical text is written in what we would
term a primary expression of prophecy but the balance of what many
designate as the historical narrative essentially functions as a natural
progression of the prophecy that precedes it.
All events in the Bible "fit in" to the general prophetic pattern that they
are placed in. These events are portrayed in specific historic terms, as say,
the prophecies concerning the first destruction of Jerusalem. Other
prophecies of much broader content function as a type of chronological
conductor who orchestrates the Biblical narrative into harmoniously
recognizable themes. An example of this is the Feasts of the Lord with its
agricultural types and its kingdom fulfillments. Another would be the
seventy weeks of Daniel portraying 490 years of Jewish history
culminating in the consummation of the Christian age. Covenant Creation
recognizes that the first chapters of Genesis function in much the same
way as the aforementioned…they function as the mother lode of prophecy
by initiating all Biblical patterns that follow.
When we attempt to consider the prophetic implications of the first
few chapters of Genesis as opposed to the universal implications of a
natural creation, the opposition is staggering. The oral tradition of
universal creation is so deeply imbedded in the consciousness of Bible
students that even simple reconsideration of the subject is labeled
anathema. One would think that the difficulties in presenting the classical
creation motif would oblige us to inquire into an alternate view of Genesis
1.
The current propagation of historic creation has posed an array of
problems that are very difficult to properly address. The apparent fallacies
inherent within that presentation persist to haunt all who hold fast to a literal seven day universal creation. These fallacies have been
vigorously defended by most of the fundamentalist movement to their own
detriment. All who support such views must resort to extra-biblical
resources in order to defend such positions. (One such popular resource,
located in San Diego, California, is the Institution for Creation Research
which has been a leading center for the promotion of creation science).
The preoccupation with such an approach is problematic because it posits
the wrong arguments: The Bible does not dispute either the age of the
earth or the exact date of the dawn of man, yet most fundamental
Christians feel compelled to introduce a study of science along with
scripture to substantiate their positions. Regardless, the Bible has never
made such associations. By analyzing the word of God through a scientific
lens Christians have utilized the wrong measuring stick, evaluating a text
that is not inherently scientific in nature. Thus, the wrong questions are
raised and an eternal resistance persists in defense of both the young age
of the earth and the pious demonization of the impossible theory of
evolution.
Did it ever occur to anyone that perhaps the answers that we are
seeking may lay embedded within the text? The measure of the word of
God cannot be found within the realm of science or the humanities; it is
found within its pages. If indeed the text were of a scientific nature then a
scientific appraisal would be in order. In short, we have been climbing the
wrong tree in endeavoring to decipher the treasures of early Genesis. In
the study of Covenant Creation, we only need to utilize the tools of God's
word to reveal its content. We totally concur with the following scripture
as it admonishes us to confine our inquiry of all biblical concerns to its
pages….
2 Tim 3:16-17
16 All Scripture is God-breathed and is useful for teaching, rebuking,
correcting and training in righteousness, 17 so that the man of God may
be thoroughly equipped for every good work. NIV
By using this method of investigation we are forced to dissociate
ourselves from the analytical methods of modern western analysis. One
must revisit the original intent of the Hebraic expressions within the
context of its language and its cultural underpinnings. For example,
(Hebraic) parallelism is a very important teaching device by which the
ancient Hebrew language tells its story as it declares and reemphasizes the
themes it wishes to portray. When this literary style is used the text
explicitly frames the issue at hand. Thus, the repetitive structure of
Hebrew parallelism directs the flow of information to formulate a
distinctive pattern in communicating its message. The following passage is
an excellent example of Hebrew parallelism. The subject apparently
identifies God as Lord, King, Redeemer, Lord of hosts, first, last, and that
there is no other God. A western reading of this passage would separate
King of Israel and redeemer as two distinct entities.
Isa 44:6
6 Thus saith the Lord
the King of Israel
and his redeemer
the Lord of hosts;
I am the first, and
I am the last; and
beside me there is no God. KJV
Jeremiah 4:22-23 illustrates the repetition of another theme: the
backslidden condition of Israel. The structure of the passage inadvertently
identifies the heaven and earth as his people. It also illustrates their plight
as a pre-covenantal state depicted in Genesis 1:2….
Jer 4:22-23
22 For my people is foolish,
they have not known me; they are sottish (stupid) children,
and they have none understanding:
they are wise to do evil, but to do good
they have no knowledge.
23 I beheld the earth,
and, lo, it was without (in confusion) form,
and void; and
the heavens, and
they had no light. KJV
people = the earth
foolish = confusion
not known me = void, none understanding, no knowledge, no light
God's people = heaven and earth
No knowledge =no light
If we are to understand the ancient writ it is important that we be
aware this pattern of repetition. Unlike western writing which is linear and
descriptive, the ancient Hebrew text is constructed in a circular fashion
(repetitive) as it is more concrete and functional in nature. For example,
the word "bara"(create) actually means to fatten; to enrich. The concept of
making something out of nothing did not exist in the minds of the ancient
Hebrews. In fact, the word "bara" is never used in such fashion in holy
writ. The biblical text never infers such a notion.
Isaiah 45:4 has caused many to scratch their heads when they try to
consider its content. The question is: Does God create evil? No, the Lord
rehabilitates evil and makes peace. Darkness is enriched or fattened. Let’s
look at the passage in Hebrew parallelism….
Isa 45:4
7 I form the light, and create darkness
I make peace, and
create evil:
I the Lord do all these things.
The next passage clearly illustrates the point we have been making.
David asks God for a clean heart. The issue here is that David was in sore
need of rehabilitation and not a new organ to pump his blood. Note the
word renew; it reemphasizes and supports the primary expression "create
in me..."
Ps 51:10
10 Create in me a clean heart, O God;
and renew a right spirit within me KJV
The Greek language does not utilize the Hebraic form as it is illustrated
above but the meaning of the word “create” agrees with the Hebraic in its
usage in the following passages….
Eph 2:10
10 For we are his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should walk in them. KJV
Eph 4:22-24
22 That ye put off concerning the former conversation the old man, which
is corrupt according to the deceitful lusts;
23 And be renewed in the spirit of your mind;
24 And that ye put on the new man, which after God is created in
righteousness and true holiness. KJV Why is it called Covenant Creation?
The scriptures we just cited from the New Testament utilize the
concept of creation in the terms of the new covenant. Why is it so hard for
us to recognize the same alliance of concepts that we see in Genesis 1? If
one desires to assess the overall intent of the Biblical narrative, we must
first realize that it commences and continues with a relationship between
God and man based upon covenant. We should ask ourselves: Why did the
prophets, apostles, and Jesus Christ frequently utilize Genesis 1 imagery to
identify God's people in their prophetic texts? The representation of such
evidence is so well documented that a casual selection of any portion of
scripture supports our claim.
Another important question we should ask is what value does a
cosmic (literal) creation have with the remainder of what appears to be a
covenantal narrative? Many might say that prophetic expressions are
taken from the natural and expressed in the spiritual. While we agree that
the natural things in our world have been used in order to express
prophetic events— indeed, this is the correctly viewed metaphorical nature
of much prophetic language— such a terse, glib formula still does not
suggest a literal creation. I Corinthians 15:45-47 is a shallow rebuff some
might adopt in order to muddy the waters; however, 1Corinthians 15:45-
47 was not implying that all scripture in Genesis was natural to be fulfilled
later on in history. Regardless, this false paradigm is how folks have
attempted to dismiss the study of covenant creation. The point of that
scripture was to contrast the nature of Adam (natural) and the nature of
Jesus (spiritual). Painting with a broad brush usually indicates a
prejudicial mindset that lacks a good argument to back its claim.
In actuality, early Genesis was spiritual (prophetic) in nature and
used the real world to frame its narrative. Jesus did this very effectively
with the parabolic form he used.
1 Cor 15:45-4745 And so it is written, The first man Adam was made a living soul; the
last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural;
and afterward that which is spiritual.
47 The first man is of the earth, earthy: the second man is the Lord from
heaven. KJV
The more that one digs into the fabric of Genesis 1 the more one will
discover its proper function in the Biblical account as it unfolds.
As a cosmically interpreted event it exists by itself almost as in a vacuum;
however, as a prophetic text it serves as a foundation for the balance of
holy writ.
This short article was designed only to whet your appetite for the study
of Covenant Creation. We hope that a seed has been planted and that you
will continue to open your heart and mind to the fascinating study of
Covenant Creation.
For more free articles by Brother Febus go to:
http://www.fulfilledprophecy.net/
What in the world is "Covenant Creation” ?
By Francis Gregory Febus
The expression "Covenant Creation" is a comprehensive assessment of
the entire Biblical narrative realized in terms of its prophetic value as
commenced in Genesis 1. Not all Biblical text is written in what we would
term a primary expression of prophecy but the balance of what many
designate as the historical narrative essentially functions as a natural
progression of the prophecy that precedes it.
All events in the Bible "fit in" to the general prophetic pattern that they
are placed in. These events are portrayed in specific historic terms, as say,
the prophecies concerning the first destruction of Jerusalem. Other
prophecies of much broader content function as a type of chronological
conductor who orchestrates the Biblical narrative into harmoniously
recognizable themes. An example of this is the Feasts of the Lord with its
agricultural types and its kingdom fulfillments. Another would be the
seventy weeks of Daniel portraying 490 years of Jewish history
culminating in the consummation of the Christian age. Covenant Creation
recognizes that the first chapters of Genesis function in much the same
way as the aforementioned…they function as the mother lode of prophecy
by initiating all Biblical patterns that follow.
When we attempt to consider the prophetic implications of the first
few chapters of Genesis as opposed to the universal implications of a
natural creation, the opposition is staggering. The oral tradition of
universal creation is so deeply imbedded in the consciousness of Bible
students that even simple reconsideration of the subject is labeled
anathema. One would think that the difficulties in presenting the classical
creation motif would oblige us to inquire into an alternate view of Genesis
1.
The current propagation of historic creation has posed an array of
problems that are very difficult to properly address. The apparent fallacies
inherent within that presentation persist to haunt all who hold fast to a literal seven day universal creation. These fallacies have been
vigorously defended by most of the fundamentalist movement to their own
detriment. All who support such views must resort to extra-biblical
resources in order to defend such positions. (One such popular resource,
located in San Diego, California, is the Institution for Creation Research
which has been a leading center for the promotion of creation science).
The preoccupation with such an approach is problematic because it posits
the wrong arguments: The Bible does not dispute either the age of the
earth or the exact date of the dawn of man, yet most fundamental
Christians feel compelled to introduce a study of science along with
scripture to substantiate their positions. Regardless, the Bible has never
made such associations. By analyzing the word of God through a scientific
lens Christians have utilized the wrong measuring stick, evaluating a text
that is not inherently scientific in nature. Thus, the wrong questions are
raised and an eternal resistance persists in defense of both the young age
of the earth and the pious demonization of the impossible theory of
evolution.
Did it ever occur to anyone that perhaps the answers that we are
seeking may lay embedded within the text? The measure of the word of
God cannot be found within the realm of science or the humanities; it is
found within its pages. If indeed the text were of a scientific nature then a
scientific appraisal would be in order. In short, we have been climbing the
wrong tree in endeavoring to decipher the treasures of early Genesis. In
the study of Covenant Creation, we only need to utilize the tools of God's
word to reveal its content. We totally concur with the following scripture
as it admonishes us to confine our inquiry of all biblical concerns to its
pages….
2 Tim 3:16-17
16 All Scripture is God-breathed and is useful for teaching, rebuking,
correcting and training in righteousness, 17 so that the man of God may
be thoroughly equipped for every good work. NIV
By using this method of investigation we are forced to dissociate
ourselves from the analytical methods of modern western analysis. One
must revisit the original intent of the Hebraic expressions within the
context of its language and its cultural underpinnings. For example,
(Hebraic) parallelism is a very important teaching device by which the
ancient Hebrew language tells its story as it declares and reemphasizes the
themes it wishes to portray. When this literary style is used the text
explicitly frames the issue at hand. Thus, the repetitive structure of
Hebrew parallelism directs the flow of information to formulate a
distinctive pattern in communicating its message. The following passage is
an excellent example of Hebrew parallelism. The subject apparently
identifies God as Lord, King, Redeemer, Lord of hosts, first, last, and that
there is no other God. A western reading of this passage would separate
King of Israel and redeemer as two distinct entities.
Isa 44:6
6 Thus saith the Lord
the King of Israel
and his redeemer
the Lord of hosts;
I am the first, and
I am the last; and
beside me there is no God. KJV
Jeremiah 4:22-23 illustrates the repetition of another theme: the
backslidden condition of Israel. The structure of the passage inadvertently
identifies the heaven and earth as his people. It also illustrates their plight
as a pre-covenantal state depicted in Genesis 1:2….
Jer 4:22-23
22 For my people is foolish,
they have not known me; they are sottish (stupid) children,
and they have none understanding:
they are wise to do evil, but to do good
they have no knowledge.
23 I beheld the earth,
and, lo, it was without (in confusion) form,
and void; and
the heavens, and
they had no light. KJV
people = the earth
foolish = confusion
not known me = void, none understanding, no knowledge, no light
God's people = heaven and earth
No knowledge =no light
If we are to understand the ancient writ it is important that we be
aware this pattern of repetition. Unlike western writing which is linear and
descriptive, the ancient Hebrew text is constructed in a circular fashion
(repetitive) as it is more concrete and functional in nature. For example,
the word "bara"(create) actually means to fatten; to enrich. The concept of
making something out of nothing did not exist in the minds of the ancient
Hebrews. In fact, the word "bara" is never used in such fashion in holy
writ. The biblical text never infers such a notion.
Isaiah 45:4 has caused many to scratch their heads when they try to
consider its content. The question is: Does God create evil? No, the Lord
rehabilitates evil and makes peace. Darkness is enriched or fattened. Let’s
look at the passage in Hebrew parallelism….
Isa 45:4
7 I form the light, and create darkness
I make peace, and
create evil:
I the Lord do all these things.
The next passage clearly illustrates the point we have been making.
David asks God for a clean heart. The issue here is that David was in sore
need of rehabilitation and not a new organ to pump his blood. Note the
word renew; it reemphasizes and supports the primary expression "create
in me..."
Ps 51:10
10 Create in me a clean heart, O God;
and renew a right spirit within me KJV
The Greek language does not utilize the Hebraic form as it is illustrated
above but the meaning of the word “create” agrees with the Hebraic in its
usage in the following passages….
Eph 2:10
10 For we are his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should walk in them. KJV
Eph 4:22-24
22 That ye put off concerning the former conversation the old man, which
is corrupt according to the deceitful lusts;
23 And be renewed in the spirit of your mind;
24 And that ye put on the new man, which after God is created in
righteousness and true holiness. KJV Why is it called Covenant Creation?
The scriptures we just cited from the New Testament utilize the
concept of creation in the terms of the new covenant. Why is it so hard for
us to recognize the same alliance of concepts that we see in Genesis 1? If
one desires to assess the overall intent of the Biblical narrative, we must
first realize that it commences and continues with a relationship between
God and man based upon covenant. We should ask ourselves: Why did the
prophets, apostles, and Jesus Christ frequently utilize Genesis 1 imagery to
identify God's people in their prophetic texts? The representation of such
evidence is so well documented that a casual selection of any portion of
scripture supports our claim.
Another important question we should ask is what value does a
cosmic (literal) creation have with the remainder of what appears to be a
covenantal narrative? Many might say that prophetic expressions are
taken from the natural and expressed in the spiritual. While we agree that
the natural things in our world have been used in order to express
prophetic events— indeed, this is the correctly viewed metaphorical nature
of much prophetic language— such a terse, glib formula still does not
suggest a literal creation. I Corinthians 15:45-47 is a shallow rebuff some
might adopt in order to muddy the waters; however, 1Corinthians 15:45-
47 was not implying that all scripture in Genesis was natural to be fulfilled
later on in history. Regardless, this false paradigm is how folks have
attempted to dismiss the study of covenant creation. The point of that
scripture was to contrast the nature of Adam (natural) and the nature of
Jesus (spiritual). Painting with a broad brush usually indicates a
prejudicial mindset that lacks a good argument to back its claim.
In actuality, early Genesis was spiritual (prophetic) in nature and
used the real world to frame its narrative. Jesus did this very effectively
with the parabolic form he used.
1 Cor 15:45-4745 And so it is written, The first man Adam was made a living soul; the
last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural;
and afterward that which is spiritual.
47 The first man is of the earth, earthy: the second man is the Lord from
heaven. KJV
The more that one digs into the fabric of Genesis 1 the more one will
discover its proper function in the Biblical account as it unfolds.
As a cosmically interpreted event it exists by itself almost as in a vacuum;
however, as a prophetic text it serves as a foundation for the balance of
holy writ.
This short article was designed only to whet your appetite for the study
of Covenant Creation. We hope that a seed has been planted and that you
will continue to open your heart and mind to the fascinating study of
Covenant Creation.
For more free articles by Brother Febus go to:
http://www.fulfilledprophecy.net/
