Part 1: Introduction | Part 2: From the Beginning | Part 3: The Flood | Part 4: The Sabbath | Part 5: Deliverance | Part 6: Isaiah | Part 7: Jeremiah | Part 8: Minor Prophets | Part 9: The Gospels | Part 10: Acts | Pauline Epistles 1
Paul cites Creation theology in three more passages, two of them on the same subject.
1 Corinthians 11.9; 1 Timothy 2.13
In two passages Paul cites Creation as the basis for worship protocols.
8 For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but the woman for the man (1Co 11.8-9).
13 For Adam was first formed, then Eve (1Ti 2.13).
Both of these passages have long and complex interpretational histories, and it’s not my purpose to develop that in a brief blog post. Both passages are addressing proper protocol in a worship service—the first specifically headwear, and the second leadership in the church. In a feminist age, both of these passages are highly controversial.
But the point I’m focusing on here is not at all controversial—or it shouldn’t be. I note, first, that Paul views the creation account as history, as non-fiction; he accepts its historicity outright. And second, Paul determines the appropriate protocols for corporate worship, a contemporary morality, if you will, from that ancient historical account.
It matters.
2 Corinthians 4.6
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
Paul’s citation of Creation in this context feels almost off-handed. In this chapter Paul is contrasting the permanent, eternal value of spiritual life with the transitory treasures of life in the world. He will eventually write,
our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal (2Co 4.17-18).
In making this contrast between the seen and the unseen, Paul uses the most logical metaphor, that of light; in his ministry practice he rejects “the hidden things of dishonesty” but manifests the truth (2Co 4.2). A hidden gospel reflects the “blinded” minds of the lost, who cannot see “the light of the glorious gospel of Christ” (2Co 4.4).
The greatest need of a blind world, then, is the ability to see the light that is all around them. The fact that God originally spoke light into existence gives us assurance that he can speak a deeper light, a more powerful light, into existence in our inner beings so that we can recognize the light that shines inherently from Jesus Christ, the true light.
Christians argue over how this works. Arminians emphasize the centrality of human responsibility in believing, while Calvinists focus on the moving of God in sovereign grace. The Bible is clear that both factors are important. We will not believe unless God does a work of grace in us, and we must believe; our choice matters.
This passage emphasizes the divine work of turning on the switch. The light is there to be seen; but blind eyes must be given the capacity to see.
How do we know that God can do this?
He’s spoken the original light into existence, and he’s created eyes in Adam and Eve to see it. As we’ve already noted, Jesus replicated that act during his earthly ministry by creating, from clay, functioning eyes for a man who had never had them. He can certainly do it again, creating spiritual eyes to see spiritual light.
Creation matters.
Photo by Greg Rakozy on Unsplash