There is a direct link between creation and new creation, between this universe’s origin and its regeneration (Matt. 19:28). The good pleasure and power of God began it, and He shall complete it. His Word faithfully declares how it all began. Do not be mistaken. You cannot concede this point without undermining the foundation for others. 

Let us kneel before the LORD our Maker—Psalm 95:6

The doctrine of creation affects every area of life. We breathe created air, walk upon created ground, and look for the new creation to come. God revealed His glory to His creation and in this created world has unfolded the drama of redemption. Sadly, the biblical account of creation is under attack today. Some ridicule creation, others reject it outright. Should believers concede ground here? No, for compromising the doctrine of creation has far reaching effects for life and faith. This article will present five reasons creation is important while encouraging the reader to stand unashamedly upon the truth of the Word of God.
Creation Teaches Man about His Origins
One of the worst effects of amnesia is that people forget who they are. While we are more than the sum of our memories, the knowledge of birthplace, parents, upbringing—even our own names—all serve powerfully to shape our identities. Considering the widespread antagonism against the biblical account of creation, is it surprising that one of today’s most heated controversies focuses upon identity? So many are confused about who they are, and the answers the world holds forth are increasingly destructive.
The Bible explains both man’s identity and origin. God’s “Let there be” called forth and fashioned light, the seas, the earth, plants, and all living things. With man God did something different, “Let Us make man in Our image” (Gen 1:26). The Lord God fashioned man from the dust of the ground, molding him in unsearchable wisdom and making him a living being (Gen. 2:7).
Man is no soul-less product of evolution, but a fearfully and wonderfully fashioned person made to know and serve God in His presence (Ps. 139:14). Yet who can boast of being made from dust? Who can boast whose very existence is derived from another? An identity informed by creation is one of both dignity and humility. Man and women are not developed animals but dependent humans, made to glorify God and to enjoy Him forever (WSC 1).
Creation Calls Man to Trust God at His Word
“By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible” (Heb. 11:3). This faith is the reasonable foundation for knowledge. John Brown of Edinburgh wrote, “God has given us a revelation on this subject, and our knowledge rises out of our belief of that revelation.”[1] The Westminster Confession adds, “By this faith, a Christian believeth to be true whatsoever is revealed in the Word” (WCF 14.2)
God spoke all things into existence and perfectly formed the universe in the space of six days (Ex. 20:11). However, through a combination of societal pressures, desire for academic standing, or fear of being called a fundamentalist, many believers have faltered on this particular point. But consider: if it is too difficult to believe God created the universe in six days, what about the more “difficult” doctrines God teaches? If a believer concedes to worldly pressure on creation, what about the resurrection? Some claimed the resurrection was incredible (Acts 26:8) and others mocked Paul for believing it (Acts 17:32). Yet Christians believe this, not because reason can uncover empirical evidence for doing so, but because God’s Word declares it to be true. Do not be ashamed. Do not doubt. Remember, “our God is in heaven; He does whatever He pleases” (Ps. 115:3).
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Written by R. A. Miller |
Thursday, May 30, 2024
Pastors and Their Critics begins with a scriptural foundation, allowing the further comments by Beeke and Thompson to stand firm on previously expounded texts. Further concepts explored in this book include: how to receive and respond to pastoral criticism, constructive criticism, coping with criticism, and preparing for criticism while in seminary. These later chapters are a practical complement to the theological insight gained by the opening section and will prepare the faithful minister for future conflict.

Ministers may face many discouragements as they attempt to shepherd their congregations. Pastors might have to reconcile parties that are at odds with one another, wade through difficult doctrinal issues, or perform funerals of beloved members who die unexpectedly. While all these events can be discouraging for the man of God, one ministry problem is seldom discussed: criticism. Stinging words from congregants may anger or dishearten the preacher on the receiving end of such remarks and these comments have undoubtedly been used by Satan to rattle those who hear them. Proverbs 12:18 compares words spoken rashly to the thrusts of a sword, as they can pierce down to a man’s heart. With fault-finding being dangerous to those who guide the church, its leaders must be equipped and prepared to receive criticism.
Thankfully, Joel Beeke and Nick Thompson have written a helpful volume on this subject, released in 2020. This publication not only discusses the nature of criticism but also tells its readers how to give and receive criticism graciously. Acknowledging that this is a “largely unaddressed problem,” the authors aim to deal “comprehensively with the various dimensions of criticism in the Christian ministry from a biblical and Reformed perspective” (14). While those not in pastoral ministry may be initially disinterested in this offering, Beeke and Thompson note that “the main truths and principles found herein apply to every Christian and every vocation” (15). “None of us,” they argue, “are exempt from receiving and giving criticism” (15). Therefore, Pastors and Their Critics: A Guide to Coping with Criticism in the Ministry is a great aid for anyone seeking to learn more about handling and issuing reproof.
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Like any practice, catechesis can develop in unhealthy directions. It could end up fostering a “worksy” understanding of the gospel, in which you’ve got to be old enough, mature enough, “good enough” to belong to Christ. This is the exact opposite of what the gospel is saying. But if we ignore this category of “the simple”, and don’t learn to call the group to leave this stage behind, we will also face the danger of failing to encourage vibrant faith. According to the Book of Proverbs, the “simple” don’t just need affirming as they are, but instruction in the gospel, to lay hold of Christ, who has laid hold of them in the covenant of grace.

Are you simple? 
Some people identify themselves as “simple”. I have a friend who often quotes Winnie the Pooh to describe herself: “I’m a bear of very little brain”. It’s true that some Christians have a gift of making the Bible complicated. I’m sure I’ve preached sermons which have soared over the heads of the listeners. It’s easy to get our audience wrong. And, in my experience, complexity is usually a sign that you don’t understand a subject very well, rather than that you do. 
What’s more, Jesus delights to bypass the educated; he reveals himself to “little children” (Matt 11:25). God specialises in humbling the wisdom of the wise (1 Cor 1:19). There is a good, healthy kind of simplicity, that looks away from self and casts us completely on Christ. David famously said: “I do not occupy myself with things too great and too marvellous for me” (Psalm 131:1). A key part of God’s grace is that it’s not awarded to intellectual high-achievers. Many godly grannies have understood the Bible much better than clever theologians in university departments. 
But, in the book of Proverbs, “simple” is not an adjective but a noun. The “simple” are a particular group of people, mentioned 14 times. The term doesn’t describe their intellectual capacity; these aren’t people who got “F’s” in their exams. Rather, to be “simple” is a moral term; it’s a spiritual condition, and it’s not healthy. Some translate it “gullible”. It means being easily misled. Bruce Waltke puts it like this:
“Though intellectually flawed, the [simple]… are the mildest sort of fools, for they are malleable, are capable of being shaped and improved by the education process (1:4; 8:5; 12:25; 21:11), and still have hope of joining the company of the wise (cf.1:22; 9:4). Both Wisdom and Folly compete for their allegiance (ch.9). But until they opt no longer to remain uncommitted to wisdom, they are wayward” (Book of Proverbs, chapter 1-15, NICOT, p.111)
So, the “simple” in Proverbs describes the naïve youth, like Simple Simon of the nursery rhyme.
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