What Does Genesis 1:1 Have to Do with John 3:16?

In a word, everything. Soteriology is based on ontology. Salvation occurs in creation. Redemption takes place in reality. This should be self-evident but in our post-modern world more and more reality is being judged as simply social constructs or determined by the almighty self.

Let me explain. Ours is day when the very idea that absolute truth exists is judged outmoded, offensive, and hateful. This, of course, means that moral relativism dominates the thinking of many people. You can have your truth and I can have my truth and the two need not even approximate each other much less agree. What’s right for you may not be right for me. Ultimately each person (the self) is the determiner of is true and false, right and wrong, and good and bad.

It’s all relative, except, of course, the fact that it is all relative. That, my friend, is absolute. If you doubt me just try to live as if it is not and see how quickly you are charged with hate speech (or thoughts), bigotry, or violence. Such heresy must be canceled. The guardians of the left will not tolerate any questioning of their orthodoxy a person’s identity is precisely what [insert preferred pronoun] says it is. Biological sex has nothing to do with gender. Today when anxious friends ask brand new parents if their baby is a boy or girl, the only politically correct answer is, “We won’t know until they tell us.”

Ours is day when the very idea that absolute truth exists is judged outmoded, offensive, and hateful.

What is going on in the LGBTQIA+ revolution through which we are living is fundamentally a rejection of “Nature and Nature’s God.” This is the Apostle Paul’s point in Romans 1:26-27 where he describes the end result of those who “exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator” (25). “For this reason,” Paul writes, “God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error” (26-27, emphasis added).

Paul is talking about female (v. 26) and male (v. 27) homosexuality. Both are not “natural.” The word he uses is φυσικόςis (physikos)” everything which by its origin or by observation of its constitution seems to be a given. To call it ‘given’…is already to go beyond the sphere of naive description and implies a judgment on its actual constitution or true nature.”[1] In other words, male-male and female-female sexual relations are unnatural—against nature; against what is “a given.”

To put a fine but biblically and theologically fine point on it, such relations are a denial Genesis 1:1 and the rest of the creation account in chapters 1 and 2. It is a denial of creation and, therefore, of the Creator.

Here is where the connection to John 3:16 comes in. The God who “so loved the world that he gave his only-begotten Son, that whoever believes in him should not perish but have eternal life,” is the same One who created the world in the beginning. To be reconciled to that God a person must lay down the arms of rebellion against him. That is, a person cannot continue worshiping the creation rather than the Creator and experience the saving grace of Jesus Christ, who is the Creator’s Son.

To make sure I am being clear—there is no such thing as a “gay Christian” or an “LGBTQIA+ Christian” or any other reality-denying-hyphenated Christian. You cannot deny the Creator and his creation and have his salvation at the same time. The life, death, and resurrection of Jesus took place in the real world. He is a real Savior for real sinners. The salvation he gives is a real salvation. It is impossible, therefore, to experience this salvation while denying reality and the real God who both created it and accomplished salvation in it.

You cannot have the God of salvation while continuing in rebellion against the God of creation. He is the same God.

What this means is that Tim Keller’s would-be aphorism, though readily parroted by J.D. Greear and Ed Litton (and who knows how many after them) is as spiritually dangerous as it is disingenuous. Said Keller, “I know homosexuality doesn’t send you to hell because heterosexuality doesn’t send you to heaven.” While progressives and homosexuals readily applaud Keller’s cleverness, the Apostle Paul begs to differ. He wrote, “For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience” (Ephesians 5:5–6). Homosexuals do are not excluded from the “sexually immoral.”

You cannot have the God of salvation while continuing in rebellion against the God of creation. He is the same God. You cannot have the real Jesus while you insist on living in unreality. An inevitable component of true repentance is the renouncing of every relation that is “contrary to nature.”

Soteriology is built on ontology. You cannot have the grace that saves while rebelling against the nature that is. We should never mislead anyone by suggesting they may savingly believe the gospel of Jesus Christ while living in the unreality of LGBTQIA+ identity or the contra-reality of homosexuality.

The good news is that those who are enslaved to such false ways of living are not beyond hope. The gospel really is the power of God to salvation for all who believe. “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). The Corinthian church was a living testimony of this. In his list of the kinds of people who will not inherit the kingdom of God, Paul includes “the sexually immoral,” “adulterers,” and “men who practice homosexuality.” But then he reminds the church that “such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:9-11).

By all means, let us proclaim the amazing grace that is announced in John 3:16. But let us never do so to the exclusion to the undeniable reality that is revealed in Genesis 1:1.

[1] Helmut Köster, “Φύσις, Φυσικός, Φυσικῶς,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 253.

Southern Baptists Need Leaders who Aren’t Embarrassed of the Book
We Baptists are people of the Book. But when it comes to matters of great concern in our cultural context, we too often are reticent to reference the Scriptures clearly. We have allowed our sensibilities to be shaped by the world rather than the Word. By failing to put on the full armor of God, we make ourselves weak, open to attack. It is time for Southern Baptists to nail our colors to the mast.
The Baptist Faith and Message 2000—our common statement of belief—says it well when it calls Scripture “the supreme standard by which all human conduct, creeds, and religious opinions should be tried.” We are told in 2 Timothy 3:17 that Scripture makes the man of God “complete, equipped for every good work.” Scripture always has the final word and remains a sufficient basis for living out a faithful Christian life. Being anchored to the truths revealed in Scripture means that we can be stable and confident in moments of cultural convulsion like we are facing now.
That’s why it is so befuddling to see many Christians—even many Baptists—acting as if we didn’t have Scripture to stand upon. While we may be happy to speak boldly about parts of Scripture that synch up with modern sensibilities, we whisper about parts of Scripture that upset our modern sensibilities. I’ve come to the unfortunate conclusion that many Baptists are reticent to use Scripture because we are embarrassed of it.
Consider a few recent examples:
Critical Theory:  It’s Scripture, not secular theory, that teaches us the truth about human nature. All humans are made in the image of God, possessing intrinsic worth and dignity as well as individual moral agency (Gen.1:26-27). But we are all also fallen and sinful (Rom. 3:23). The most fundamental division among humanity, then, is not between classes or races, but between those who are who are in open rebellion to God, and those who have been reconciled to Him through Christ (Rom. 5:12, 1 Cor. 5:21). Critical Theory, and other pernicious postmodern ideologies, are inconsistent with these bedrock truths. Even worse, they destroy the unity that believers already have in Christ (Eph. 2:11-22). Sadly, recent years have shown that the SBC seems unwilling to clearly condemn these corrosive teachings, even as school districts and some Christian colleges around the country find the courage to do so. Despite my best efforts, Convention leadership has generally opposed revisiting the disastrous Resolution 9 on Critical Race Theory, passed in 2019. But given the destructive capability of all critical theories, we cannot afford to equivocate. We must continue to press the issue through resolutions and motions to ensure that CRT, intersectionality, queer theory, etc., are clearly rejected by the SBC. These unbiblical worldviews must have no home in our pulpits, in our seminaries, or on the mission field.
God’s Design for Men and Women: Scripture could not be clearer about God’s design for men and women within the Church. The BFM is similarly clear: “The office of pastor is limited to men as qualified by Scripture.” And yet, we see some churches within our convention acting as functional egalitarians—all while still claiming to still hold to complementarianism. Rather than seeking to submit to God’s design in a comprehensive fashion, some church leaders seem more focused on how they can downplay scriptural teaching as much as possible without denying it outright. We need to push for greater clarity in the SBC regarding how the teachings of Scripture and the BFM must be practiced in the local church context.
LGBT Affirmation: We see similar trends in approaches to the LGBT related issues and the question of “same sex attraction” (SSA) in the church. Two successive SBC Presidents have preached the same sermon about how the Bible “whispers” about sexual sin when nothing could be further from the truth. In fact, the Bible calls certain sexual sins “abominations” and makes clear that they are special proofs of God’s judgment on those who have rejected God (Rom. 1:18-32). We’ve seen misguided attempts to deny the fact that disordered desires are themselves sinful; all coming at a time when forces in our culture grow increasingly bold in their push for acceptance of sexual immorality of all kinds. This is not a time for flinching. Not when we see the likes of Disney pushing toxic transgender ideology on children, and even school teachers trying to influence them to make permanent, irreparable decisions. Our consciences must be formed by Scripture in these matters—both in how we speak to those in the world and those in the church. Love of our neighbors (and their children) requires that we speak out with a clear, loud, prophetic voice.
Abortion: Scripture is clear than the unborn baby is a human person. As such, we are grateful for the prospect that the unjust regime of Roe v. Wade is about to end. After its demise states will be tasked with implementing just legislation to protect the unborn, and the SBC will have a voice to help shape these new laws. Last summer, the SBC messengers spoke clearly by passing the strongest pro-life resolution in our history. In it we affirmed that biblical justice requires the equal protection of the unborn. That’s why it was so shocking to see, just last month, the ERLC put its name on a letter that helped to sink a bill in Louisiana that would have done just that. If we say that we believe an unborn baby is a human person deserving all the rights and protections of a born person, as we did as messengers in 2021, we cannot have rogue entities condemning laws that take that proposition seriously.
It’s Time for the SBC to be Culturally Uncompromising. I could go on. But those four examples are sufficient to show how the SBC, often at a leadership level, has a “biblical embarrassment” problem. We are embarrassed of the teachings of the Scripture. Brothers and sisters, it should not be this way. The word of God is sharper than any two-edged sword and will not return void. But if we muzzle ourselves out of a misplaced desire to placate the culture, how we can expect the Word to have that effect? The SBC doesn’t need the platform or entity leaders to act as PR professionals, trying to manage tough aspects of God’s word. Instead, we should all follow in the footsteps of the faithful pastors and members in the pews who aim to act in obedience as heralds of our King—boldly proclaiming His message to a dying world. And if elected as your next president, that’s exactly how I plan to lead.

Tom Ascol is the senior pastor of Grace Baptist Church and President of Founders Ministries and the Institute of Public Theology. He is a candidate for president of the Southern Baptist Convention.
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Yea, when this flesh and heart shall fail,and mortal life shall cease:I shall possess, within the veil,a life of joy and peace.

John Newton’s Amazing Grace was originally titled “Faith’s Review and Expectation.” By faith and in the power of the Holy Spirit, Newton “reviewed” his life to see it from the lens of reality: “Amazing grace! How sweet the sound That saved a wretch like me!” One of the enduring qualities of Amazing Grace is that believers have identified with the brutal honesty of the text as they reflect and personalize the darkness of their past and the hope of their future in Christ.

The preacher-hymn writer beautifully and poetically captured his “life in review” and his eternal “expectation” of hope everlasting in verse five of this powerful and popular hymn: “Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace.” For Newton, there was no question as to “if” his flesh would give out and “if” his heart would stop beating; it was for him, “when” the cessation of life would take place. Indeed, the day will come when “mortal life shall cease.”

But for Newton, and subsequently those of us who have the joy and privilege of singing this hymn, there seems to be implications far beyond the ultimate last expansion of air in the lungs and the final beat of the heart. Throughout the hymn, “Amazing Grace,” the wise pastor might also be pointing worshipers to the reality that flesh and hearts fail on a daily basis. There is no lack of sin in the life any believer, and a realization of such a reality is a step toward a “life of joy and peace” through the work of Jesus Christ.

In the compilation of the Letters of John Newton, first published in 1960, Newton wrote the following in his missive titled, “Christ All-Sufficient:”

We are never more safe, never have more reason to expect the Lord’s help, than when we are most sensible that we can do nothing without him. This was the lesson Paul learnt, to rejoice in his own poverty and emptiness, that the power of Christ might rest upon him. Could Paul have done anything, Jesus would not have had the honour of doing all. This way of being saved entirely by grace, from first to last, is contrary to our natural wills: it mortifies self, leaving it nothing to boast of…in truth, such a poverty of spirit is the best mark we can have of an interest in his promises and care.”[1]

To the recipient of the letter, Newton makes it clear that salvation is “entirely by grace.” Life itself is lived in the power of Christ alone and there is reason for believers to rejoice in their poverty. As the Apostle Paul reminded the church at Corinth: “My grace is sufficient for you, for my power is made perfect in weakness. Therefore, I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me”’ (2 Cor. 12:9).

The “life of joy and peace” will indeed come when Christ calls the believer home, but there is the very present reality that believers have a place “already” in the heavenlies seated next to Christ as they submit to the certainty that we can do “nothing without him.” As the Apostle Paul reminded the church at Ephesus and us: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Eph. 2:4-7). Newton reminds believers of the eternal “joy and peace” that will eventually come “on that day.” But there is a prevailing realism in the “immeasurable riches of his grace toward us in Christ Jesus” as we live life now.

Even though mortal life will cease and our hearts will stop, Newton turns the darkest of realities into a glorious hope in just a few choice words: “I shall possess within the veil, a life of hope and peace.” The veil refers to the curtain that functioned to separate the holy place from the holy of holies in the temple. In other words, the prohibitive function of the veil conveyed the restrictive nature placed on Israelite worship.[2] But for those in Christ, the access to God was made complete. As the writer of Hebrews describes: “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water” (Hebrews 10:19-22).

“Within the veil” verbalizes a metaphor as poetically intense as it is theologically profound. It carries with it an amazingly pertinent and diverse body of gracious gifts given to believers that all arise from the broken and torn body of Christ—“that is, his body”—that constituted the heart of his work of reconciliation. “Within the veil” we have forgiveness. “Within the veil” we are justified. “Within the veil” we are reconciled to our most dangerous enemy. “Within the veil” redemption from the slave-block of iniquity is executed. “Within the veil” the promise and energy for sanctification reside. “Within the veil” the certainty of perseverance is rooted. “Within the veil” assurance becomes a source of unmitigated joy. “Within the veil” the opening of death into heaven and eternal life makes that final breath an entrance to the status of “far better” (Philippians 1:23).

Another compelling word fittingly placed by Newton in verse five is the term, “possess.” In context he writes, “Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace.” Through the completed work of Christ, Newton encourages worshipers to know without a doubt that Jesus owns and holds and keeps their position for them within the veil – within the presence of the most Holy God. Believers possess their place within the veil not because of their efforts, but because of Christ’s perfect sacrifice.

And as believers look forward to the day beyond this mortal life, there is a perfect hope and perfect “joy and peace” yet to come. In another letter, Newton wrote: “The state of true believers, compared with that of others, is always blessed. If they are born from above, and united to Jesus, they are delivered from condemnation, and are heirs of eternal life, and may therefore well be accounted happy.”[3]

The truths succinctly and beautifully articulated in just a few lines of a hymn remind us to “review” our lives and live them in the light of Christ’s presence now and in “expectation” of eternity, and we will surely “be accounted happy.”

[1] Newton, John. Letters of John Newton. (London, The Banner of Truth Trust, 1960), 178.

[2] Daniel Gurtner, “The Veil Was Torn in Two: What Happened on Good Friday.” Desiring God, accessed June 26, 2023, https://www.desiringgod.org/articles/the-veil-was-torn-in-two  2019.

[3] Newton. Letters, 148.