Genesis: Bible Authors Believed It to Be History
Paul taught much about the role of men and women in church. Paul justified it by citing the real history of Genesis. He wrote: ‘For man did not come from woman, but woman from man; neither was man created for woman, but woman for man’ (1 Corinthians 11:8–9). Thus, Paul accepts the Genesis history that God created first Adam, who then named all the land vertebrate animals that God had previously created, then God made Eve from Adam’s rib—she was not an evolved apewoman! However, later on Paul points out: ‘In the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God’ (1 Corinthians 11:11–12). Here, Paul is following Genesis as well, for Adam named his wife Eve because she would become ‘the mother of all the living’ (Genesis 3:20).
Ever had someone tell you, ‘You’re missing the whole point! The purpose of Genesis is to teach that God is our Creator. We should not be divisive over the small details. Genesis teaches the theological truth of “Who?” and “Why?” not about the “How?” and “When?”’ Or else they say that the Bible is a book for faith and morality, not history.
An obvious answer is, why should we trust Genesis when it says God created if we can’t trust it on the details? After all, Jesus told Nicodemus, ‘I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?’ (John 3:12). So if Genesis can’t be trusted on an earthly thing, such as Earth’s age, the sequence of creative acts upon it, or the Flood that covered it, then why trust it on a heavenly thing such as who the Creator was? Also, if Genesis 1 were merely meant to tell us that God is creator, then why simply not stop at verse 1, all that’s necessary to state this?
However, the critic has overlooked something even more important—Genesis is written as real history. This is why the rest of the Bible treats the events, people, and time sequences as real history—not parables, poetry, or allegory.
What Does the Rest of Scripture Say?
The Age and Unique Creation of Adam and Eve Mattered to Jesus
When teaching about marriage, Jesus said:
‘But at the beginning of creation God “made them male and female. … For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” So they are no longer two, but one’ (Mark 10:6–8).
Here, Jesus quoted Genesis 1:27 and Genesis 2:24 about a real first man and first woman who became the first couple, and this was the basis for marriage between one man and one woman today. Not a man and a man, or a woman and a woman, or more than two people. Evolution teaches instead that a whole population of humans evolved from a population of ape-like creatures.
Also, in the context of what Jesus quoted, the two become one flesh because Eve was taken from Adam’s flesh, and a man leaves his parents because Adam had none. Furthermore, Jesus said that Adam and Eve were there ‘from the beginning of creation’, not billions of years later.
Far too few Christians defend the foundation of marriage—the recent creation of Adam and Eve as Jesus taught. Then they wonder why sinful deviant acts such as adultery, fornication and homosexual behaviour are increasing, even within the church.
The Timeframe of Creation Week Matters to God
God Himself wrote the Ten Commandments with His finger. The 4th one is:
‘Remember the Sabbath day by keeping it holy. Six days you shall labour and do all your work, but the seventh day is a Sabbath to the Lord your God.’
The reason he gave is:
‘For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day.’
Clearly the timeframe is important, otherwise this Commandment is meaningless. And if the creation days were really long periods of time, then logically the days of the working week would have to be as well. But ‘Work for 6 billion years and rest for one billion years’ doesn’t quite have the same ring to it …
Adam’s Sin Bringing Death Mattered to Paul’s Preaching of the Gospel
In 1 Corinthians 15, Paul explains the Gospel he had taught these people, and how central Jesus’ Resurrection is. And he explains why Jesus came to die:
‘For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. … So it is written: “The first man Adam became a living being”; the last Adam, a life-giving spirit’ (1 Corinthians 15:21–22, 45).
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The Cult of Victimhood
We’re to follow the example of Christ, guarding our minds against the allure of victimhood mentality and reminding ourselves of the absolute truths Scripture holds. Having the victim mindset is one of the empty deceptions that can overtake Christians– it aligns with our fleshly desire toward selfishness and justifying our own sin. Don’t be taken captive by this way of thinking. Instead, trust the Lord and maintain your focus on Christ and the good news of the gospel. Rejoice that you have been saved, you are being sanctified, you serve the Judge of the universe who will make all things right in the end, and pray with compassion for those who sin against you.
In his letter to the Colossian believers, Paul recognized the danger that false teaching presented to the church. After normal greetings and summaries, Paul launches a new section in Colossians 2:8 where he gives them a strong warning.
See to it that no one takes you captive through philosophy and empty deception according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. (Colossians 2:8)
In this passage, Paul warns them, saying that certain ways of thinking are hollow and will deceive you, warning them against being held captive in these worldly ways and cheap tricks. This warning to the Colossian church is just as relevant to us today as it was then. There are numerous empty and deceptive ideas today that can capture our thinking. One of these dangerous lies that we hear today is this: “You are a victim.”
As with most of the lies that we hear, it is a perversion of something that is true. There are real victims in this world, and there are abusers who harm others physically, emotionally, or financially. That is a reality in this fallen world and a sin that God hates.
The Lord speaks out against oppression in Zachariah 7:9-10, “Dispense true justice and practice kindness and compassion each to his brother and do not oppress the widow or the orphan, the stranger or the poor, and do not devise evil in your hearts against one another.” God commands all people not to oppress, harm, or abuse others. Nowhere in Scripture are these kinds of actions justified. If you are a victim and need to get out of a situation of abuse, seek counsel from an elder or pastor in your church.
On the other hand, there is a sinful and harmful thinking regarding victimhood that does not correspond to biblical truth. This is often known as the victim mentality.
The Victim Mentality Defined
What is the victim mentality? A victim mindset usually includes three types of thinking:
First, the bad things in your life are not your fault, but exclusively because of what other people have done to you. This mindset maintains that you are not responsible for your own actions and attitudes.
Second, a victim mentality also includes getting stuck in negative thought patterns. If you play the victim, you may be characterized by a “woe is me” kind of self-pity.
Third, the victim mentality sees the world through the lens of your own struggles. All the events of your life are orchestrated against you. Whatever happens in the world or in your circumstances, the victim mentality sees those circumstances as directed against yourself.
Victim mentality is a type of thinking that you must avoid, believing you can blame others for every problem, insisting you deserve better, and seeing the world only in relation to yourself.
What you must recognize is that you can be true victim and not have a victim mentality. You are not required to have this destructive thinking, even if you have been mistreated.
It is also true that you can have a victim mentality even if you are not a victim. Many claim victimhood because they “feel” like a victim, yet how one feels is not the measure of truth. We live in a postmodern psychologized age where “truth” is completely based upon individual definition and feeling. “Well, I feel like I’m a victim, therefore I must be a victim. My feelings mean that I am a victim.” Feelings today are elevated to truth. It’s the truth because I feel that way.
We must remember what scripture says about our feelings and whether we should trust them or not. Jeremiah 17:9-10 reminds us, “The heart is more deceitful than all else and is desperately sick, who can understand it? I, the Lord, search the heart, I test the mind. Even to give each man according to his ways, according to the results of his deeds.”
We see here the idea that if our feelings are not to be ultimately trusted, victimhood is not something that we can claim just because we might feel that way. The issue then is not even whether you’re a victim or not, but if you have a victim mentality. It’s a matter of mindset.
This is the earthly thinking, the philosophy, the empty deception that the world is promoting: blame others, have a perpetually negative attitude, and think everything is about you. This victim mentality doesn’t sound very appealing at all, but it’s surprisingly attractive in many ways.
The Allure of the Victim Mentality
Why is the victim mentality so alluring?
First, if you believe you are a victim, you are not responsible. If there is something wrong in your marriage, it’s not your fault, it’s your spouse’s fault. If there’s something wrong with your kids, it wasn’t your parenting, it’s the kids’ fault. A victim mentality is attractive in this way: you can feel better about yourself because you’re not the one to blame. You aren’t responsible.
Secondly, those in pain and suffering receive pity from others. It is natural for people to take pity on those who have been victimized. People want to come alongside and help those who have suffered unjustly. There is real suffering in this world, and especially as those who follow Christ, we should show compassion for those who are in pain. That’s why this mindset is so deceptive. When you play the victim, when you indulge in the victim mentality, your motivation may be to receive compassion and attention from others.
Third, victims have a perceived right to complain. The mindset that the world is against you makes it justifiable to air your grievances, to shout from the rooftops all that has happened to you. It makes the victimhood mentality attractive because you feel you have not just an excuse, but a right to complain.
Fourth, victimhood can come with a sense of belonging. You can bond with others who have a common “foe.” If there’s someone else out there that is horrible or evil and all the victims are in the same boat, that brings a sense of community. That feeling of belonging is seductive, but entirely false and deceptive.
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There Must be Factions
By reinforcing that true unity will only come as we adhere more and more closely to God’s truth—and, realistically, not fully on this side of glory—a church encourages discussion of what that truth entails for faithful civic engagement, rather than silencing such discussion in the name of unity and thereby enabling moral relativism. This approach encourages the church to speak boldly on issues where God’s truth is clear, or clearly applies.
Lord, please help our church not be divided over politics…
This seems to be a common prayer and sentiment in Protestant churches. It’s a noble aspiration, but if taken to its logical conclusion, it can discourage civic engagement on behalf of God’s truth.
Consider two different interpretations of this exhortation. One: that our congregations would adhere more and more closely to God’s truth, knowing that this is the only path to true unity. Two: that congregants would come to understand and accept that fellow members may vote and think differently on political and cultural matters and place unity above these disagreements.
To the extent that this second meaning is intended or presumed, we are playing with relativistic fire, despite how seemingly obvious and biblical this language might seem on the surface. It is easily construed as implying that one’s political affiliations and beliefs resemble one’s favorite ice cream flavor, that there is no higher, objective truth against which they can be evaluated, or that a church should never be in the business of endorsing moral positions. What follows from this is moral equivalency: who’s to say which party or system of belief has a greater claim to upholding biblical justice? An additional subtext is often that it’s more important that we all get along anyway.
This is fundamentally a Positive World message. When a culture holds a generally positive view of faith, faith-informed perspectives are prevalent and prominent in the public square. As a result, such views tend to be marbled into the platforms of different political parties and worldviews, as the Overton Window is generally favorable to these views. (Consider the once robust cohort of pro-life Democrats.) In this context, it is still dangerous to maintain the fiction of an absolute moral equivalency, but intelligent people can at least debate the merits of various political allegiances. But this is clearly not our present context.
This “unity over division” perspective also evinces a deeper category error. I will take great pains not to relitigate the Great Keller Debate of 2022, but the kind of moral equivalency this perspective fosters is manifested in calls for a biblical justice that transcend Team Red and Team Blue. The category error of this “biblical justice” perspective lies in placing it alongside Team Red Justice and Team Blue Justice as a third, better alternative. Consider what this presupposes: First, that “biblical justice” is not what faithful Christians have been seeking in developing conceptions of justice all along; and second (as a corollary), that “biblical justice” has been epistemically unavailable to these Christians but has somehow now been revealed to this select group of contemporary evangelicals.
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3 Things Our Desire for Revenge Reveals about Our Faith
According to Paul, we should not take matters into our own hands. It’s not that there’s not justice to be served; there very well might be. But it’s not for you or I to administer it because we aren’t capable of doing so in a true and good and noble way. This belongs to the Lord. When we execute our own sense of vengeance, whether big or small, we are expressing our lack of faith that God can and will do it on His own.
We are, I believe, living in a day of revenge. The desire for and execution of vengeance is at the heart, down below the surface, of many of the things we do as a culture right now.
You see it everywhere. You see political groups taking aim at one another in retribution for this thing or that. You see people taking their revenge on social media through their reviews and critiques. You see grudges being held from top to bottom, and then all of us looking for ways to give someone else what we perceive is coming to them.
Of course, Christians are meant to live above the culture. This is part of what it means to be salt and light – that we are those who, though we live in the midst of a culture, influence that culture rather than being influenced by it.
“Sure thing,” you might say. “I’ve got no problems with that. I’m not plotting in my evil lair to wreak havoc on anyone’s life.” Well I’m not either, and yet the spirit of vengeance still lurks within my heart. I know it’s there when I read tweets and Facebook updates from people and pick them apart knowing their lives can’t be as good as they purport them to be. I know it’s there because I take the smallest level of delight in seeing something unfortunate happen to someone else. I know it’s there when I don’t receive the service I think I deserve and look for a way to lash out. I know it’s there when I do something kind or generous for another and then hold a subtle and internal sense of superiority over them expecting them to pay me back in some way.
The desire for revenge is in us, and that desire reveals something about our faith. Of course, the most basic thing it reveals is our lack of faith. Notice how Paul addresses the subject of revenge for the Christian:
“Friends, do not avenge yourselves; instead, leave room for God’s wrath, because it is written, Vengeance belongs to me; I will repay, says the Lord” (Romans 12:19).
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