Usshering in the Beginning: The Real "Facts of History"

  An article entitled "Apologetics...for discussion..." appeared in Shoreacres News & Views, the January/February 2018 issue. Several points made by the unidentified author deserve a response---in particular, the question of the date of Creation, and the implication that Noah could not have lived contemporaneously with Abraham.

     There is a regrettable, damaging belief, common even in evangelical Christian circles, that the early record of Genesis is somehow foggy, indecipherable, and that all we can really conclude is what the author concludes here: "in fact, the Bible itself gives no indication of when the earth or the universe were created".

       Scripture disagrees. We can know, within reasonable margins, when God created "the heavens and the earth" in six normal 24-hour days. The historical account and chronogenealogies contained in the first eleven chapters of Genesis are foundational to every main doctrine of our faith. It is as important for us, as disciples of Christ, to study and understand them as any chapters in the New Testament.

     According to the biblical record, God created Adam on the sixth day from Creation and he was the first of twenty generations detailed in these chapters—ten before the flood, and ten after. We can see the clear historical linking of these generations by comparing Genesis 5:32 and 11:10. Note that Genesis 5 and 11 do not give us merely a list of names, but the birth, age of procreation and life span for everyone in the twenty generations.This is history.

     The generations of Genesis 5 and 11 are consistent with 1 Chronicles 1:1-4, 24-27, and Luke 3, with the exception of Cainan (see footnote).

     The groups of generations in Matthew 1 are set out to show the key figures in the history of redemption, and are not an exhaustive list of all the generations: hence, the three divisions of fourteens.

     Biblical and science scholar Dr. Jonathan Sarfati, in his technical paper "Biblical Chronogenealogies" (Journal of Creation 17(3): 14-18) wrote:

     A straightforward reading of the biblical genealogies from the reliable Masoretic Text shows that Adam was created about 4000 BC and that the flood occurred around 2500 BC. Contextual, linguistic and historical analyses of the book of Genesis confirm that the chronogenealogies are a complete record with no gaps. Creationists who wish to push back the date of the Flood and Creation to fit their geological or archaeological theories have no grounds to do this based on the biblical record.

     In his paper, Sarfati quotes James Barr, then regius professor of Hebrew at Oxford University, who wrote in 1984 that, as far as he knew, there was no professor of Hebrew or Old Testament at any world-class university who did not believe that the writer(s) of Genesis 1-11 intended to convey that the Genesis genealogies provided by simple addition a chronology from the beginning of the world up to later stages in the biblical story. "Barr," wrote Sarfati, "consistent with his neo-orthodox views, does not believe Genesis, but he understood what the Hebrew so clearly taught."

     Now, what about the date of Creation? Any uncertainty stems from the dating of Abraham, which depends upon the date of the Exodus. It is possible from 1 Kings 6:1 and 2 Chronicles 3:1-2 to establish the Exodus at 1446 BC. Comparing Genesis 21:5, 26; 47:9, and Exodus 12:41 shows us that by adding Abraham's birth to Jacob's migration to Egypt, and the year of the Exodus,1446, we obtain Abraham's birth at 2166 BC. As he was born 1948 years after Adam, Creation was approximately 4114 BC.

Another authority that Sarfati quotes is the late Dr. Gerhard Hasel, formerly professor of Old Testament and Biblical Theology at St. Andrews University, who "rightly assumed that there were no gaps in the genealogies" and calculated a creation date of 4178 BC.

     According to the genealogies, Methuselah lived with Enoch 300 years and with Noah 600 years. Noah lived with Abraham until the latter was 58 years old.

     Bishop Ussher's Creation date has been mocked, as the writer of "Apologetics... For Discussion" notes. But that is more a reflection of the ignorance of the mockers than a sober appraisal. Ussher was a tremendous historian and Hebrew scholar; given the manuscript resources he had at the time, his conclusion was not only reasonable, but in line with dates calculated by other intellectual luminaries. Johannes Kepler, famous for formulating the laws of planetary motion, came up with a date of 3992 BC. And Sir Isaac Newton—generally considered the greatest scientist of all time, though he wrote more about theology than science—calculated a Creation date of around 4000 BC. So, while there may always of necessity be some uncertainty about the exact date of Creation, we can know it approximately, within very narrow limits. This matters because the historicity of the physical lines of descent, from the first Adam to the last Adam, our Lord Jesus Christ, is fundamental to redemptive history. Without it, we have no kinsman Redeemer, no substitutionary Atonement, no Saviour.

     Our brother Ussher deserves our respect. And our Scriptures deserve our study.

Notes:

     Safarti's article can be found on Creation Ministries International's website https://creation.com:

https://creation.com/biblical-chronogenealogies, along with many other papers by various authors, and Q&A articles related to the subject.

     Sarfati has written a valuable commentary on Genesis 1-11, The Genesis Account, essential to any serious Christian's library. Available in digital and print versions.

     A colourful chart of the Genesis genealogies is available from CMI, a useful tool for Sunday School students of all ages. 

     Footnote: It is possible that Cainan was a twin and received the birthright over his brother. Also, the earliest known Septuagint manuscript does not contain Cainan. It is very likely a rare copyist error.

Arthur C. Dixon

September 23, 2018

Apologetics…for discussion…

        James Ussher (1581-1656), Archbishop of Armagh (Ireland), used the genealogies of the Bible to reach back and date the creation of the world to 6 pm on October 22, 4004 BC. Just to show how difficult (if not impossible) such a project would be, here is a chart from Genesis 9:28-29 and 11:10-32, showing the births and deaths of the patriarchs in the years after the flood.

        If we take these numbers as absolute, it would mean that Abraham was contemporaneous, for 50 years or more, with all of the post-diluvian patriarchs, including Noah, himself! And some, including Shem, died after Abraham.

        The usual explanation is that the patriarchs listed are outstanding ones, and there may have been one (or many) others in between each pair of names. A hint of this appears in Luke 3:36, where the name of Cainan shows up, between Arphaxad and Shelah. This means that just totalling the numbers gives far too short a time span.

        Please keep it strongly in mind that this is no reflection on the accuracy or truthfulness of the Bible. It is simply a fact of history, that the records were kept in this way. Nowadays, the world may bring up the date of 4004 BC to mock believers but, in fact, the Bible itself gives no indication of when the earth or the universe were created—they were made “in the beginning”, by God, Himself.

Book Review: The Stories of Jesus

Book Review: The Stories of Jesus,       A Study in the Parables

by Elizabeth Danna

Wipf & Stock,

Eugene, Oregon 2016

Paperback, 138 + x pages

        In June of 2016, a unique event was announced for Shoreacres—a book launch. Having read Elizabeth Danna’s first book Gethsemane to Golgotha, we were pleased to participate in her most recent publication, The Stories of Jesus: A Study in the Parables. A good crowd showed up for Beth’s presentation, and I was pleased to buy the book (and get her signature in it).

        Most of us tend to look at Jesus’ parables as unconnected stories, and we’re not always just sure of the point. Elizabeth has organized the parables in a way that makes good sense, by grouping them into five categories: Parables about Choice, about What God Is Like, about What the Kingdom is Like, about Kingdom Living, and about the End Times. She makes the point that, although some of the stories may be difficult, it is this apparent “obscurity” that makes people listen on, maybe to the point of understanding, when they might have peremptorily rejected clear and plain speaking by Jesus. 

        Let’s look at one example of Elizabeth’s “categorizing”. Her first category is about choice. And her first parable is the Sower (or “better to call it the Parable of the Soils”). The soils represent the different ways that people choose to receive the word of God. Her second parable is the Two Builders, and again the choice is presented—build on rock or build on sand.

        When we examine the author’s style, we find many refreshing turns of phrase: “sometimes we need an extra touch from [the Holy Spirit]”; “forgive: it’s good for us”; “a self-appointed Junior Holy Spirit to other people”; ‘the downside of discipleship”; “God made the loan, and now he’s calling it in”; and “there’s the pesky problem of free will.”

        A review is never really complete until it has looked at some of the technical details of the book. It’s a treat for a grammar lover to read something written in excellent, perhaps perfect grammar. And you may have wondered where the cover painting of the good Samaritan came from…well, it is by an English painter, William Henry Margetson, 1861-1940, who specialized in “portraits of beautiful women, often with modern hairstyles and hats”, but “also created religious and allegorical artworks.”

        The biggest recommendation we would have, for future editions, is to include a Scripture index, and a Parable index. I wanted to look up the Prodigal Son but couldn’t find him, either by name or by reference.

        As to how this book came to be written, we quote from a personal communication from the author:

        “I can only say that God put it on my heart…In fact, before then, I had spent more time studying the Gospel of John than Matthew, Mark, or Luke. …I organised the parables thematically (i.e., grouping parables on the same subject together) simply because that was the clearest and easiest way to organise the material.”

        The Stories of Jesus is a seven-week Bible study—not too long, not too short. One of the author’s categories is “What God Is Like”. She gives us a hint of her own spirituality when she says, “As we grow spiritually and submit to God’s lordship, our will becomes aligned with God’s, and what we ask will be in accordance with his will.” Very early in the book she had already said, “Obedience is a key way in which we demonstrate whether we’ve chosen for Jesus or against him.” In the light of some recent books trying to force God to do it “our way”, we laud her submission to the Lord.

        As to the over-all effect of the book, we were pleased to have our view of the parables refreshed and revitalized. We highly recommend a thorough read if your own appreciation of the Lord’s stories has become jaded or dimmed.

Hymn of the Month:

“The shadow of a mighty rock within a weary land.”  Isaiah 32:2

        As his story goes, a few years ago a very good friend of mine and his daughter were driving along the south coast of Spain. As they travelled, he was teaching/reminding her of some of the songs in the Believer’s Hymn Book. As they approached Gibraltar, what should come to his mind but the key line of this great piece, “a mighty rock within a weary land”. Gibraltar certainly is a “mighty rock”, but the thought of THE “Mighty Rock”, Jesus, caused him to worship all over again.

Beneath the cross of Jesus, I fain would take my stand,
The shadow of a mighty rock within a weary land;
A home within the wilderness, a rest upon the way,
From the burning of the noontide heat, and the burden of the day.

O safe and happy shelter, O refuge tried and sweet,
O trysting place where Heaven’s love and Heaven’s justice meet!
As to the holy patriarch that wondrous dream was given,
So seems my Savior’s cross to me, a ladder up to heaven.

There lies beneath its shadow but on the further side
The darkness of an awful grave that gapes both deep and wide
And there between us stands the cross two arms outstretched to save
A watchman set to guard the way from that eternal grave.

Upon that cross of Jesus mine eye at times can see
The very dying form of One Who suffered there for me;
And from my stricken heart with tears two wonders I confess;
The wonders of redeeming love and my unworthiness.

I take, O cross, thy shadow for my abiding place;
I ask no other sunshine than the sunshine of His face;

Content to let the world go by, to know no gain or loss,
My sinful self my only shame, my glory all the cross.

       The writer, Elizabeth Cecilia Clephane, third daughter of Andrew Clephane, Sheriff of Fife, was born at Edinburgh, June 18, 1830, and died at Bridgend House, near Melrose, Scotland, February 19, 1869.

        The third verse may be unfamiliar to readers of the Believer’s Hymn Book, but it takes on deep significance when we realize that Eliza was writing this in 1868, only months before her own death. It is strange that G.K.Chesterton should pick up on this same theme sixty years later, of the arms of the cross “outstretched to save”. He pointed out that a circle is very exclusive, but the shape of the cross is welcoming—its arms can extend boundlessly, to receive anyone.

        Eliza was known in Melrose for her bright and sunny ways. But another of her hymns looks to the shepherds and sheep on the surrounding hills and laments,

There were ninety and nine that safely lay

In the shelter of the fold,

But one was out on the hills away,

Far off from the gates of gold.

That one, it was feared, was her own brother, George (1819-1851), in Fergus, Ontario. A later verse shows that she believed he had returned to the fold shortly before he died.

        Another resident of Melrose at that time (1859 to approximately 1878) was Anne Ross Cousin, the author of Immanuel’s Land. They were both from the Free Church of Scotland (Presbyterian) and must have known each other and worked and worshiped together, where Anne’s husband William Cousin was the pastor.

Lives Worthy of God

        In 1 Thessalonians 2:12 we read about, “encouraging, comforting, and urging you to live lives worthy of God, who calls you into his kingdom and glory.”

        In this regard, I think back to the days when I was first saved as a young teenager. The Bible was exciting and I wanted to learn everything I could.

        But then, as I grew older, some of my Christian friends started dropping out of the picture. The road became too hard to walk, or the doctrine became too fanciful to believe, or there was more money to be made across the road, or the burdens of life were more than a loving God would ever impose on you.

        Sadly, as I read many parts of the Old Testament, this was the direction that I got dragged in, too!  But this is poison, so let me quote just a few of many antidotes.

·         Job: “I know that my redeemer lives, and that in the end he will stand on the earth…in my flesh I will see God.” (19:25-26)

·         David: “One thing I ask from the LORD, this only do I seek: that I may dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and to seek him in his temple.” (Psalm 27:4)

·         Peter: “Lord, to whom shall we go? You have the words of eternal life?” (John 6:68)

·         “Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God.” (Acts 7:55)

·         Paul: “I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day.” (2 Tim.1:12)

·         Jesus: “As the Father has loved me, so have I loved you. Now remain in my love.” (John 15:9)

·         Jesus: “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever!” (Rev.1:17-18)

        My conclusion is that hanging in there, standing by the Lord and putting aside things that are past, will result in wonder and glory that we can never imagine. Paul puts it better than I ever could: “If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?”  (Romans 8:31-32)

Three ‘strange’ analogies by Jesus

        By ‘strange’, I mean comparing himself to what I would call bad, or evil things. The first is the snake. John 3:14 says, “Just as Moses lifted up the serpent in the wilderness, so the Son of man must be lifted up.”

        The Lord is referring to the plague of venomous snakes in Numbers 21:6-9. It was snakes that bit the people so Moses made a bronze snake image that they could look to for healing. The “uplifting” is on the cross, not glorification. For mankind, it is sin that destroys us. A snake is not a pretty thing—a snake is a frightening thing. And so, Jesus was made a frightening thing— “He was made sin for us”! See 2 Corinthians 5:21. The power of sin is destroyed once Jesus has been “lifted up”. Notice, too, the imperative “must be lifted up”. In both pictures, the key ingredient for healing is faith.

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        The second is the man who went to a far country to be made king, then returned and killed all those who opposed him. See Luke 19:12-27. This type of plotting included King Herod the Great, Archelaus, Herod Antipas, Herod Philip, and Herod Agrippa I. They all spent time in Rome hustling and plotting to establish their kingship back in Palestine. At the specific time Jesus told this parable, it would have been Herod the Great’s son, Archelaus, who had most recently made these moves, albeit over thirty years before. Remember that when Joseph was returning from Egypt, he was afraid to go into Judea because Archelaus was the new ruler.

        The parallel here is that Jesus left us for heaven. Sadly, there are those who don’t want him as king and have no reason except that they hate him. Because he is God, he knows they will never change and therefore he can only destroy them. His kingdom was not of this world, but one day he will return, as the true King. And we should be longing for that day.

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        The last analogy I want to look at right now is the thief. “If the owner of the house had known at what time of night the thief was coming he would not have let his house be broken into. So you also must be ready…” See Mathew 24:42-44, and Luke 12:39-40.

        There seems to be no other life situation where a person keeps their arrival time secret to keep their friends “on their toes”. The thief, of course, wants his target to be lulled to sleep. For Jesus’ return, God alone has this right to secrecy for our best interests, and our spiritual growth.

Reserved for YOU!

   

      Not long ago, we went to a formal outing. As suppertime approached, we made our way down to the dining room. The tables were all laid out and beautifully prepared on terraces. We stood at the top of the stairs, slightly stunned, and looking around, until we saw a table with a sign on it that said, "Reserved. Wilson. Party of 4". Our mood changed from feeling confused to one of welcome and warmth.        

      In Revelation 19:9, the angel said, “Blessed are those who are invited to the wedding supper of the Lamb!” 1 Peter 1:4 talks about a place “reserved in Heaven for you.” How wonderful to have a spot reserved for us in Heaven!

Joy Wilson  

Book Review: Seasons of Clear Shining

  

         Seasons of Clear Shining

by Meg Sharpe and Arthur C. Dixon

Fountaria Canada,

Brampton, Ontario 2016

Hardcover, 151 + 9 pages

     When I first set eyes on this book and its cover, I didn’t know just where it was going. But because I know Arthur Dixon, I was glad to take the chance and buy it. My wife and I had just suffered what looked to be a grievous financial loss. We were reeling from what seemed like a let-down by God himself. How wonderful to read on page 4, an appropriate quotation from Brother Lawrence (1605-1691): “Let all our employment be to know God…and if our love for God were great, we should love him equally in pains and pleasures.”

        I was well into the book when the thought struck me, “I’m full! I’m overflowing! How much more of this wonderful stuff can there be?” And I looked and there were eighty more pages! Don’t do as I did, though. It’s a devotional— read only one or two pages at a time.

      The title is based on a poem by William Cowper, quoted in the preface:

“When comforts are declining,  

      he grants the soul again,

A season of clear shining,    

      to cheer it after rain.”

To Dixon and Sharpe, “clear shining” comes after “rain”. And just as the subtitle says (rediscovering Jesus in great songs of the faith), they have seen this clear shining in their selection of hymns. The clear shining is far more than just the knowledge that the believer is safe for eternity. The clear shining is learning more about Jesus and seeing him more clearly “after rain” (or even after hurricanes). A beam of God’s light illuminates something for our spirit, in each poem, that we might never have noticed without the commentary.

       Encouragement and blessing pour from every page. A few examples:—(p.47) "the primary mandate of our triune God” is “to love him with our heart and soul and mind and strength”, not to “check our brains at the church door [A.C.Dixon]”; (p.53) “Jesus’ hands were kind hands [Margaret Cropper]”; (p.73) “nations… civilizations—these are mortal…it is immortals whom we joke with, work with… [C.S.Lewis]”; (p.74) “take thou my cup, and it with joy or sorrow fill [Horatius Bonar]”; (p.79) “deepest thanks that I have another life to look forward to—a life joyous with light and flowers and heavenly song [Helen Keller].” I could go on, because there are scores of examples. Instead let’s turn to some of the technical aspects of the book.

       For starters, one of the most noticeable changes, and one that might upset some traditionalists, is the discontinuance of capitals on pronouns referring to Deity.  However, this is in keeping with KJV and NIV (Cf. John 3:32-35). I learned at least two new words: “misotheist” and “fluffernutter”! And what can I say of the pictures? —a perfect complement of detail and illustration to satisfy the reader’s need for visual commentary as well. 

        Finally, something that may be just a matter of taste, but a practice that, for me, occasionally removes the book from “timelessness” and sets it down in our very limited and changeable “now”. This is the mention of certain people and organizations. I would rather not hear of Dawkins or Sarfati, of Nye or the Vineyard Movement, of abortion atrocities, or ICR, or Randy Guliuzza. I would rather, as the vast majority of the book does, keep my eyes on Jesus.

        Let me finish with two quotations that every Christian needs to apply to their own life—that I need to apply to my life. “We read the apostle Peter’s exclamation in Acts 10:14, ‘By no means, Lord!’ No, Lord?” (p.74) The other quote is on p.60: “Young kids love to shout, ‘Daddy, look at me!’…In the same spirit we ought to say, ‘Lord Jesus, look!’ in every action, every thought. If we can’t, we need to ask, ‘Should I be involved in this at all?’”