One of the three visitors who gave them this information is specifically called the LORD. Abraham obeyed and was about to take Isaac's life when God intervened. The angel of the LORD stopped Abraham saying: He said, "Do not lay your hand on the boy or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from me" Genesis To Jacob This angel appeared a number of times to Jacob. Jacob wrestled all night with a man who finally disabled him.
The next morning Jacob understood that it was God Himself whom he had wrestled: And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved Genesis May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth Genesis There the angel of the LORD appeared to him in flames of fire from within a bush.
Moses saw that though the bush was on fire it did not burn up Exodus 3: 2. The angel explained who He was. The martyr Stephen emphasized this special event. And after forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning thorn bush Acts God's Promise God promised to send His angel ahead of the children of Israel. I am going to send an angel in front of you, to guard you on the way and to bring you to the place that I have prepared. Be attentive to him and listen to his voice; do not rebel against him, for he will not pardon your transgression; for my name is in him.
But if you listen attentively to his voice and do all that I say, then I will be an enemy to your enemies and a foe to your foes. When my angel goes in front of you, and brings you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I blot them out Exodus Since God would never share His name with any created being, this angel must be God Himself.
Isaiah the prophet wrote. Since God will not share His name or glory with anyone else, this angel must be God. Joshua An imposing personage appeared to Joshua. Having Joshua immediately remove his sandals reminds one of the LORD telling Moses to remove his sandals in God's presence at the burning bush. Gideon Gideon was a man who was called by God to raise an army to defeat the innumerable Midianites.
Because Gideon was a timid person, God paid him a visit to assure him that all would go well. If it was only an angel, and not God, that Gideon saw, then why was he afraid for his life? He was to deliver the people of Israel from their enemies. And Manoah said to his wife, "We shall surely die, for we have seen God" Judges , When the angel stretched out his hand to destroy Jerusalem, the LORD was grieved because of the calamity and said to the angel who was afflicting the people, "Enough!
Withdraw your hand. Then they spoke to the angel of the LORD who was standing among the myrtle trees, "We have patrolled the earth, and lo, the whole earth remains at peace. Only God has this power. This is a title that belongs to God alone. Forgive Sin The Bible says that only God can forgive sin. I, I am He who blots out your transgressions for My own sake, and I will not remember your sins Isaiah Receive Worship Worship belongs to God and Him alone.
God In Human Flesh The evidence from these appearances seems clear.
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Though we do not know exactly which member of the Trinity is in view, the most likely candidate would be God the Son. If the angel of the LORD was, in some instances, Jesus Christ coming in a temporary body, then the term angel stresses the basic meaning of the word - one sent. God the Son was sent by God the Father. Therefore the word "angel" in that context would be referring to the office of the One sent-a messenger.
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This is in keeping with nature of the mission of Jesus Christ - He is the one whom the Father has sent. If, however, it is one of the angelic host who is referred to as the angel of the LORD, then it is the nature of the being that is being stressed - one of the heavenly host, a created spirit-being. The angel has attributes that belong to God and God alone. If this be the case, then He is not a created being, but God Himself who took on angelic form. Though some have thought it to be God the Father, this would more likely be an instance of Jesus Christ, the Second Person of the Trinity, coming to earth for a short time in a human form.
On these occasions the angel must be a created being rather than God Himself. Donate Contact. Genesis 1 and 2 teach a literal, material creation week consisting of six historical, contiguous, creative, natural twenty-four-hour days, followed immediately by a literal 24 hour seventh day He endorses a two-stage beginning, whereby there is a passive gap of undetermined time between verses 2 and 3.
This is not the classic "gap theory," an exegetically dubious attempt to account for billions of years in the fossil record prior to the creation week. Thus, Davidson advocates an old universe, possibly an old earth he does not rule out the possibility of a young earth with an old universe, pp. In this two-stage creation construct, the heavens and the earth the universe , and the angelic hosts, are created prior to the creation week.
To support this exegesis, Davidson makes nine exegetical observations from the text to bolster his claim. For those who disagree with this perspective, these arguments should be read and engaged with thoroughly. A simple chiastic structure, 9 with an ABBA pattern, is presented:. A: Genesis —dyad or merism heavens and earth , referring to the entire universe. A: Genesis a—dyad or merism "heavens and earth" , referring to the entire universe.
Two additional reasons for this understanding are provided as well. First, Davidson argues that the angels were created before the six days, since no time would be allowed for the rise of the angelic rebellion in heaven, which Davidson believes "clearly took far more than a week to develop" p. But this argument strikes the reader as intuitive, not exegetical, and no proof is provided for the actual assertion. Why could the angels have not rebelled after the seventh day, but prior to Adam and Eve conceiving Abel, setting the stage for the entrance of the serpent into the garden?
And there is certainly no warrant for believing that the interval of time needed for the angelic rebellion would be on the order of millions or billions of years. Another rationale for placing the creation of the earth itself Gen. Thus, when the earth was made, the angels already existed p. Davidson provides no further analysis or references to show this exegetical understanding of Job 38 to be correct. Is the intent of this passage one of this kind of precision? Likely, but no further support is presented.
The argument merely assumes that the angels and earth proper were created prior to day one. These two points are lacking in exegetical analysis and depth and are insufficient support for the two-stage creation argument as presented in this chapter. Davidson denies that scientific arguments are driving any of his conclusions concerning his two-stage creation position p. By and large, his statement appears to be valid, except for one chink in the armor. The two stage creation position calls for an indeterminate period of time prior to Genesis But how long?
If the time is indeterminate, why does Davidson allow for the possibility of billions or millions of years between Genesis and p. Or one year, for that matter? If the time is truly indeterminate, then I would propose that the author truly leave it that way.
The introduction of deep time does reveal an extrabiblical influence upon the text. So, we are not talking about millions of years of death in the animal kingdom prior to Genesis , an idea that Davidson rejects outright, both here and later. It must be noted here that if scientific considerations are not influencing the discussion, why introduce radiometric dating at all?
Deep time is completely and utterly foreign to any of these relevant biblical texts. Davidson briefly argues that Genesis 1 and 2 are not contradictory, but are written in accord with one another in a complementary fashion. Further, Davidson briefly discusses Genesis , which is often paraded as being contradictory to Genesis chapter one.
The discussion here is very brief, but sources are given in footnotes to support the arguments. He argues the same concerning the stars in Genesis pp. A much deeper treatment is required to convince me that the traditional understanding should be overturned.
The particular subject of death is covered in much greater length in section three of the book, and I will expand on its importance there. While I have generally focused on matters which I find unpersuasive, the reader should not interpret my review of this chapter as being highly critical.
Quite the opposite: this chapter is very valuable for reading and further research for those interested in creation. It is refreshing to see Davidson argue that the six days are actually six days, not millions or billions of years, and that animal death and predation are antithetical to the texts and to the broader framework of redemptive history. His outright rejection of ANE mythology as a controlling hermeneutic over Genesis is music to my ears!
Authored by Paul Gregor of Andrews University, this chapter is a brief summary of creation language found throughout rest of the Pentateuch, providing connections to Genesis 1 and 2.
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The chapter is not critical to our understanding of Genesis 1 and 2, rather, it provides viable Pentateuchal connections which supplement and support the six-day creation view. Chapter 5: The Creation Theme in Psalm We return quickly to author Richard Davidson, who spends 39 pages discussing Psalm and its deep connection to the creation account in Genesis. It is singled out because of its direct allusion and bearing on Genesis , with a chiastic symmetry among the days of creation pp.
Davidson sees Psalm as a recapitulation of Genesis in the form of poetry, following the same basic order, and providing what he calls "inner biblical interpretation" p. Poetry is not necessarily mythical or non-historical. Its usage in Psalm does not. These references should not be viewed as inherently imbedded in Genesis proper.
Rather, they are being communicated in a post-Fall contextual reality from which the psalmist cannot escape pp. Verses indicate that the mysterious source of light on day one, unspecified in Genesis 1, is God Himself p. Verses 2b-4 correlate with day two. Verses correlate with day three. Davidson shows the obvious and viable connections throughout these pages.
Psalm serves as a flashpoint for young-earth Christian scientists developing global flood models. ABR staff member Rick Lanser summarizes the debate:. One recent discussion I took part in examined how to understand Psalm The focus of discussion was whether or not these and similar verses refer to the Flood of Noah. At stake is whether certain creationary models of the formation of the Earth are biblically valid.
How so? However, if the boundary was an unalterable one God established for the seas at Creation, then the Flood was just a temporary suspension of that boundary for the purpose of executing judgment on a sinful world, with an eventual return to the previously-ordained boundaries after the judgment was over. Davidson argues that verses are not referring to the waters of the Flood, but the third day of creation when the land rises out of the primordial sea p.
He does state that there is an allusion to the Flood p. Christian scientists and other interested researchers attempting to develop scientific global flood models based on Genesis and Psalm in particular would be served well by reading this chapter. Verses correlate with day four. This argument is unpersuasive, not only because of its brevity and loose intuitiveness, but by the fact that the sun and moon are mentioned by the psalmist.
In my estimation, advocates of a two-stage creation view should not rely on this argument to support their position. Davidson believes that verses allude to the seventh day, the Sabbath, with embedded eschatological implications in verse 35, "Let sinners be consumed from the earth, and let the wicked be no more! The chapter ends with an edifying survey of two major theological themes found in Psalm creatio prima and creatio continua pp.
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In a more classic type of Reformed systematic theology, one would refer to these categories as creation and providence. In most cases, creation is a secondary or tertiary theme. Suddenly, the text no longer speaks to only a specific group of people, but to all nations and often includes even animals and other parts of creation" p.
I encourage readers to read this section with a devotional thrust in addition to apologetic and intertextual interests. Chapter 7: Genesis and Creation in the Wisdom Literature. The connections with Proverbs and Ecclesiastes14b are edifying and insightful, but I will only focus here on the links with Job.
The intertextual connections between Job and Genesis are manifold. Job refers directly to Adam in Genesis Job reflects the "breath of life" in Genesis Adam and Eve give birth to a third son, Seth.
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Through Seth and Cain, the human race begins to grow. Ten generations pass, and humankind becomes more evil. God begins to lament his creation and makes plans to destroy humankind completely. God speaks to Noah and promises to establish a special covenant with Noah and his family. Noah does so, his family and the animals enter the ark, and rain falls in a deluge for forty days, submerging the earth in water for more than a year. God promises that from this new fertile earth will follow an equally fertile lineage for Noah and his family. But humankind must follow certain rules to maintain this favor: humans must not eat meat with blood still in it, and anyone who murders another human must also be killed.
God vows never to destroy the earth again, and he designates the rainbow to be a symbol of his covenant. One night, Noah becomes drunk and lies naked in his tent. Shem and Japeth cover their father without looking at him. Many generations pass and humankind again becomes corrupt.