If God wanted to communicate that He created everything in six literal and consecutive days, how could He say it more clearly than He does in Genesis 1? That’s a question that every theistic evolutionist, progressive creationist, and gap theorist needs to ask himself. To suggest that the Bible’s opening chapter means anything other than what it plainly states is to effectively argue that God needs help in explaining Himself.
And to argue that our view of creation is not an essential Christian doctrine is to misrepresent what’s at stake in this debate—the inerrancy, authority, and clarity of Scripture. Nothing Scripture says has ever been corrected by scientific discovery, government policy, or secular ideology. If we truly hold to sola Scriptura—Scripture alone—we can never allow external beliefs to be imposed upon the Author’s message or intent.
Tragically, many Reformed theologians—who have enshrined sola Scriptura in their doctrine statements—have allowed their seminaries and churches to be infiltrated by compromised views of Genesis 1. Generally, they shudder at the thought of losing academic credibility and being sneered at by the gatekeepers of higher learning. The first casualty of that compromise is almost always a literal interpretation of the Bible’s first chapter.
But John MacArthur argues that there is no middle ground when it comes to Genesis 1. In his sermon “Creation, Theology and the End of the Universe,” John points out that you either believe Genesis 1 or you don’t. He explains why “every self-respecting Calvinist must be a six-day creationist.”
Whoever created the universe and all that is in it understands how it works. He understands how it works perfectly—accurately. And since He created it, He is not waiting for scientific advances to comprehend it. He is not waiting for somebody to discover a system and inform Him about how it works. Since the Creator designed it and sustains it and will one day bring it to an end, He understands it. . . . And if He wrote a book it would reflect that perfect knowledge.
“Creation, Theology and the End of the Universe” is a robust defense of the biblical creation account. And it throws down the gauntlet before any professing Christian who thinks the first three chapters of Genesis represent anything other than a straightforward narrative of creation and the fall.
Not only does John clearly explain how everything began, He also points us forward to how everything will end. Our understanding of history inevitably informs how we interpret the future. And John points out that those who tamper with the beginning invariably alter the ending as well.
If we are true sola Scriptura people, then our faith and understanding must be informed, shaped, and driven by Scripture. To that end, “Creation, Theology and the End of the Universe” is a stirring call—in the spirit of the Reformers—back to a true biblical worldview.