Genesis

Twelve of the Most Annoying Arguments Used Against Biblical Creation, Part 2

(Read Part 1.)

4. Arguing that “since scientists do not yet understand a natural phenomenon, God must have done it” is a fallacious “God of the gaps” argument.

Why It Sounds Good

This type of argument actually is a “God of the gaps” argument and sadly, in church history, many have used this approach.

Why It Is Annoying

There are two significant problems. First, creationists, as a whole, rarely argue this way any longer. Rather, creationists have increasingly been arguing for creation from what we do know about the universe. For example, in philosopher William Lane Craig’s1 version of the Kalam Cosmological argument,2 he states:

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Twelve of the Most Annoying Arguments Used Against Biblical Creation, Part 1

(Special thanks to GARBC.org for bringing this article to our attention.)

There are certain tasks I do not enjoy having to do on a regular basis. One that immediately comes to mind is garbage night. Every Tuesday night, the garbage cans and recyclables go out to the curb. Rain or shine, hot or cold, it still must be done. Even though I just did it seven days ago, they sit on the driveway waiting to be taken on their weekly walk. I stress this point in the hopes that you, the reader, will sympathize with me as you read my verse of lament and will join with me in singing the chorus of gripe: “O garbage night, O garbage night, I loathe you deeply, garbage night!”

There are also, in the debate concerning evolution and the age of the earth, certain arguments I grow tired of hearing. When these arguments are given, I confess that I find myself mentally checking out of the conversation because I see that the person is often simply parroting from others what he or she has heard and has not really thought through the issues at hand.

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From the Archives: Canaan and the Curse

Originally posted in January of 2012. Read Part 1.

So Noah awoke from his wine, and knew what his younger son had done to him. 25 Then he said: “Cursed be Canaan; A servant of servants He shall be to his brethren.” 26 And he said: “Blessed be the LORD, The God of Shem, And may Canaan be his servant. 27 May God enlarge Japheth, And may he dwell in the tents of Shem; And may Canaan be his servant.” (NKJV, Genesis 9:24–27)

Canaan, son of Ham

By divine inspiration, Noah uttered his first prophecy about Canaan and his descendants: “He said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers’” (Gen. 9:25). The observant reader at this point will ask an obvious question: If Ham committed the act, why is his son Canaan cursed?

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The Doctrinal Value of the First Chapters of Genesis

(About this series)

CHAPTER VI - THE DOCTRINAL VALUE OF THE FIRST CHAPTERS OF GENESIS

BY THE REV. DYSON HAGUE, M. A., VICAR OF THE CHURCH OF THE EPIPHANY; PROFESSOR OF LITURGICS, WYCLIFFE COLLEGE, TORONTO, ONTARIO, CANADA

The Book of Genesis is in many respects the most important book in the Bible. It is of the first importance because it answers, not exhaustively, but sufficiently, the fundamental questions of the human mind. It contains the first authoritative information given to the race concerning these questions of everlasting interest: the Being of God; the origin of the universe; the creation of man; the origin of the soul; the fact of revelation; the introduction of sin; the promise of salvation; the primitive division of the human race; the purpose of the elected people; the preliminary part in the program of Christianity. In one word, in this inspired volume of beginnings, we have the satisfactory explanation of all the sin and misery and contradiction now in this world, and the reason of the scheme of redemption.

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The Early Narratives of Genesis

(About this series)

CHAPTER VI: THE EARLY NARRATIVES OF GENESIS

BY PROFESSOR JAMES ORR, D. D., UNITED FREE CHURCH COLLEGE, GLASGOW, SCOTLAND

By the early narratives of Genesis are to be understood the first eleven chapters of the book—those which precede the times of Abraham. These chapters present peculiarities of their own, and I confine attention to them, although the critical treatment applied to them is not confined to these chapters, but extends throughout the whole Book of Genesis, the Book of Exodus, and the later history with much the same result in reducing them to legend.

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My Three Sons - Japheth and the Gentiles

(Read Part 1: My Three Sons, Part 2: Canaan and the Curse, Part 3: Shem and the Savior.)

“May God enlarge Japhet, and let him dwell in the tents of Shem, and let Canaan be his servant” (ESV, Gen. 9:27).

The last of Noah’s prophecies concerns Japheth and his descendants. According to Genesis 10:2-5 Japheth’s sons included Gomer, Magog, Javan and Meshech—names familiar to Biblical readers as describing those tribes which settled in areas that would later be called Eastern Europe and Russia. “From these the coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations” (Gen. 10:5, NKJV). An anthropologist would refer to Japheth’s descendants as the Indo-European peoples. What was the prophetic blessing? According to Genesis 9:27, they would be “enlarged.” This must refer to territorial and temporal enlargement—exactly what took place in the later history of the Indo-European peoples and their culture. Who can doubt that much of the world’s exploration as well as creative culture appeared among Japheth’s descendants?

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My Three Sons

The deluge had passed, and the ark had been parked. It was now time for Noah and his family to enter into the postdiluvian “brave new world” that awaited them. Noah’s first act after debarkation was to build an altar and offer sacrifices to the Lord. This act elicited God’s promise that He would not smite every living thing again as He had done (Gen. 8:20-22).

The Lord then established a “covenant” with Noah and his descendants (9:9). Since we all are his descendants, the regulations of this covenant apply to all of mankind. The Jewish tradition states that the Noahic Covenant illustrates what God expects of all people, not just the Jews. The provisions of the Noahic Covenant regarding the spread of life, the source of life and the sanctity of life are given in Genesis 9:1-7. God pledged His faithfulness to these promises by the token of a “bow in the cloud” (Gen. 9:12-17). As a warrior or hunter hangs up his bow after using it, the LORD placed His bow in the sky after He shot it at the earth with the flood. By this sign, He promised that He would not perform that same act again!

Noah’s three sons—Shem, Ham and Japheth—became the progenitors of new life on an earth that had been wrecked by the flood but also purified from its ungodly inhabitants (Gen. 6:7). As the sons are mentioned in the text, Genesis 9:18 records a tiny piece of information that is important in understanding the rest of the account: “Ham was the father of Canaan.”

The following verses (9:20-27) record a sad event in the life of Noah, the man of whom it had been said, “Noah was a righteous man, blameless in his generation. Noah walked with God” (Gen 6:9). These verses describe the fall of a good man. “Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent” (Gen. 9:20-21). Scripture records both the victories and the defeats of God’s people. That fact is an often overlooked evidence of the Bible’s truthfulness, since authors tend to play down the faults of their “heroes.”

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