TPW 35 Genesis As Understood By the Rest of Scripture

Jesus was a young earth creationist, and I've never been able to come up with a good reason to hold to a different understanding of it than Jesus, or to hold to a different view of the Old Testament than Jesus and the inspired apostles.

If there is no historical Adam, why should we believe in the second Adam, the last Adam, Jesus Christ? If he didn't exist, and he's not the federal head of the human race, and didn't plunge us all into sin, upon what basis do we then tell people, repent and believe the gospel and be saved?

Welcome to the Protestant Witness, this is Pastor Patrick Hytes here at Myrtle Heights Presbyterian Church, still fighting a cold, the whole family's fighting a cold, my voice is pretty shot still. But today I wanted to post the second sermon in the Genesis series, which is called Genesis and the Rest of Scripture.

Genesis 1 Through 11 in the Light of the Rest of Scripture

What I try to emphasize in this message is, how does the rest of the New Testament, and the rest of the Old Testament, understand Earth's foundational history in Genesis 1 through 11? How does God himself, in the rest of Scripture, look at things like the age of the Earth?

Is that even addressed anywhere in Scripture? How does the Bible look at the key issues that are brought up in the early chapters of Genesis? And I think that you will find this to be very helpful, I hope that you will look up all these passages, because Jesus and the Apostles and the rest of the Old Testament writers look at the events recorded in Genesis 1 through 11 as being literal history, fulfilled and done exactly as they are stated and would be normally read and understood by anyone.

And so this is a vitally important issue, since there have been so many questions raised about the meaning of this passage, according to our own confession, we need to look at other passages that also address the same topic and make sure that our doctrine and our understanding is able to take into account what everything in Scripture says.

So Genesis and the rest of Scripture, I hope that you will find this edifying. Our Scripture reading this morning is actually contained in your bulletin insert. I would encourage you, instead of having to look up four different passages of Scripture and have you rummage through your Bible, I've just put them in your bulletin.

I don't normally preach from four different passages, but I want you to see a theme this morning in the way in which the rest of the Bible looks at the opening chapters of Genesis. So if you'll take your bulletin where this morning's passages are printed and I will read them here for us.

Beginning with Mark chapter 10, verse 6, these are the words of Jesus. This is God's Word. But from the beginning of the creation, God made them male and female in Mark, 13, 19 and 20, for in those days there will be tribulation such as has not been since the beginning of the creation, which God created until this time, nor ever shall be.

And unless the Lord had shortened those days, no flesh will be saved. But for the elect's sake, whom he chose, he shortened the days. And then Luke 11, 50 through 51, that the blood of all the prophets which was shed from the foundation of the world may be required of this generation.

From the blood of Abel to the blood of Zechariah, who perished between the altar and the temple. Yes, I say to you, it shall be required of this generation. And then finally, Exodus 20, verses 8 through 11.

Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work. But the seventh day is the Sabbath of the Lord, your God. In it you shall do no work, you nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates.

For in six days, the Lord made the heavens and the earth, the sea and all that is in them and rested the seventh day. Therefore, the Lord blessed the Sabbath day and hallowed it. May God add his blessing to the reading of his word.

Let's pray for understanding. Heavenly Father, we are so thankful to you for the privilege of having the Bible in its entirety in our own language in our hands. It's such a great blessing and a privilege, a privilege that we will be held accountable to and responsible for.

It would help us to understand what you have revealed to us in these passages, especially as they reflect upon the attitude of the Lord Jesus and the rest of the biblical writers on the meaning of Genesis chapters 1 through 11.

We ask in Jesus' name, amen. This morning's sermon, I've put under three headings, they're there in your bulletin when you were looking at that under those three major headings. The first heading is simply an introduction to the concept of the true and full sense of Scripture, which is set forth for us in the Westminster Confession of Faith, Chapter.

1.

Whenever there is a question about the true and full sense of a passage of Scripture, that passage's meaning is to be sought out by other passages that address the same topic. The second point this morning's sermon will be Jesus and Genesis chapters 1 through 11.

One of the safest ways to interpret the Old Testament is to look at how the New Testament interprets it. How did Jesus and the apostles and the rest of the New Testament writers understand the meaning of Old Testament passages?

How did they view the book of Genesis, especially those first 11 chapters? And then point number three, the rest of Scripture in Genesis 1 through 11. Obviously, we're not going to be able to look at every single passage of Scripture that comes up that addresses Genesis 1 through 11, but we will look at a few samples I think will be very helpful for us.

The Reformation Principle of Scripture Interpreting Scripture

So first, the introduction, the true and full sense of Genesis 1 through 11. One of the great principles that was fully recovered during the Protestant Reformation, which is set forth in our Westminster Confession of Faith, is this, Scripture interprets Scripture.

Scripture is its own best interpreter. In the opening chapter of the Confession of Faith on the Holy Scripture, point number nine of that chapter reads as follows, the infallible rule of interpretation of Scripture is the Scripture itself.

And therefore, when there is a question about the true and full sense of any Scripture, which is not manifold but one, it must be searched and known by other places that speak more clearly. Now, as I pointed out in last Sunday morning's sermon, there was little to no question at all about the meaning of Genesis chapter 1 or Genesis 1 through 11 for that matter for the first 18 centuries after Christ.

But in our time, because of the predominance of the idea that the earth and the universe are billions of years old, suddenly there has arisen a question about the true and full sense of the meaning of Genesis chapter 1 and Genesis 1 through 11.

As I mentioned last week, please hear this. Every person who knows the Bible, everyone who reads and studies it seriously, knows that the historical Adam could not have lived millions of years ago. No matter how far you stretch those genealogies, you are not going to get anywhere near a million, let alone billions of years.

But because the pressure to conform to man's ideas based on man's assumptions and man's fallible techniques to measure the age of the earth and universe, the simple and straightforward passage, the simple and straightforward meaning of Genesis 1 through 11 is now being questioned by the church.

And I want to tell you that the position I take and our presbytery takes has become the.

Minority.

What used to be a rock-solid conviction is not a rock-solid conviction any longer. So there is now a question about the true and full sense. What does Genesis 1 mean? What is Genesis 1 through 11 about?

Is it mythology or is it to be taken as actual history? Because there's a question about its meaning, we should go and look and say, what does the rest of the Bible say about it? How does Jesus look at Genesis?

How do the apostles look at Genesis? How do the prophets and the psalm writers look at Genesis? This past week, I've listened in the past couple of weeks, I've listened to hours and hours and hours of debates about the age of the earth and the book of Genesis and so on and so forth.

And one of the clips I listened to was an interview with a very well-known, popular Christian apologist named William Lane Craig, who said, and I actually listened to this twice and went back and transcribed it because I want you to hear what he said, quote, I've seen a statistic that says that over 50 of evangelical pastors think the world is less than 10 ,000 years old.

Now when you think about that, that is just hugely embarrassing. That over half of our ministers really believe that the universe is only about 10 ,000 years.

Old.

That is just scientifically, it's just nonsense. It is really just shocking when you think about it. And then Dr. Craig's co-host said, quote, the young people in those congregations are just not going to buy that.

And a lot of thinking people aren't buying it either. And many of them are going to be better informed than their pastor if they've studied this.

Area.

And Dr. Craig responded, and because they're convinced that the pastor is right and that the Bible actually teaches this, but they're convinced by their geology or their earth science teacher that the earth is older than that, then that is going to mean to them walk away from the Bible and the Christian faith, end quote.

What's his assumption? Well, of course, their geology teacher and earth science teacher are infallible and correct.

Amazing.

We are, if you believe the earth is young, hugely embarrassing, hugely embarrassing to.

This man.

And here's their great conclusion at the end of this interview. Here's the conclusion. Here's what you've got to become convinced of in order to have a place at their table. Here's what it is. To protect the Bible, we need to become absolutely convinced that the Bible does not take a position on this topic.

That way, it can't be damaged by scientific evidence of the geological age of the earth or the age of the universe. We have to become firmly convinced and have as a conviction that the Bible doesn't address the topic at all.

And that seemed to be the thrust that I got all the way through my seminary education, all the way through the books and everything else that I was reading is you've got to embrace.

This idea.

The Bible, not even concerned about the question of the age of the earth or really even the meaning of the word day in Genesis one. Because if you throw that aside, you are now safe from having to deal with the so-called findings of science.

The problem is, is we're going to see this morning, and I hope I can convince you Jesus was a young earth creationist. And I've never been able to come up with a good reason to hold to a different understanding of it than Jesus or to hold to a different view of the Old Testament than Jesus and the inspired apostles did.

As I said, that seems to be the goal of all the new interpretations of Genesis one. Protect the Bible, protect the Bible from having its credibility damaged by science. Sadly, in the name of protecting the Bible's authority, they have effectively destroyed.

It altogether.

In the name of protecting it, they've destroyed it again. Please hear me. The problem is this. The clarity of scripture is decidedly against an old earth interpretation of it and decidedly in favor of a younger interpretation of it.

The Bible is simple in its language and meaning. Anyone can read it and know what it is saying. Anyone reading it knows that there is no possible way to reconcile millions and billions of years with a simple, straightforward reading of the text of Genesis.

And I also firmly believe that when the unbelieving world hears us, hears professing Christians defending and setting forth interpretations of Genesis one that allow for millions of billions of years, that they roll their eyes and say to themselves, they don't believe their own book.

The problem is it's just way too clear and everybody knows it, except sadly, those who should know it best, the church. But what about this claim that the Bible does not take a position on the age of the earth?

What about those who claim that they're doing consistent interpretation of Genesis one and coming up with millions and billions of years? I've heard many people say that we start with the text and that's the only thing we're going with is just the text and we think there's millions and billions of years in each one.

Of those days.

Since they are raising the question about the meaning of Genesis and its true and proper sense, let us practice sola scriptura. Let's practice sola scriptura as it is set forth in the Westminster Confession.

Let's see what the rest of scripture says about it. How do the portions of scripture that cite from and allude to what is described in Genesis one through 11 treat it? Do they treat it as poetry? Do they treat the days of Genesis one as indeterminately long periods of time?

Was the flood of Noah a slow and tranquil event? That's something I learned this past week. Some people think it was real gradual, real slow, tranquil flood that covered the earth or is it described in scripture as a sudden catastrophe?

Thankfully, the rest of the Bible says a lot about Genesis one through 11 and since questions have been raised in our day about its true and proper sense, let us allow the true and proper sense to be, quote, searched and known by other places that speak more clearly, end quote, as our confession tells us to.

So let's be good.

Let's look at what the scriptures say. Let's look at point number two, Jesus and Genesis chapters one through 11. The Lord Jesus's view of both the authority and interpretation of scripture is of vital importance to this particular issue.

In a collection of essays published by the International Council on Biblical Inerrancy under the very catchy title, Inerrancy, contains an excellent article by a scholar named John Wenham called Christ's View of Scripture.

And I seriously, the book is worth its price just to read that one article, Christ's View.

Of Scripture.

Listen to these two paragraphs of what John Wenham says about Jesus's view of scripture. Quote, Jesus consistently treats Old Testament historical narratives as straightforward records of fact. He refers to Abel, Noah, Abraham, the institution of circumcision, Sodom and Gomorrah, Lot, Isaac and Jacob, manna in the desert, the snake in the desert, David eating the consecrated bread, David as a psalm writer, Solomon, Elijah, Elisha, Jonah, and Zechariah.

The last passage brings out Jesus's sense of the unity of history and his grasp of its wide sweep. His eye surveys the whole course of history from the creation of the world to this generation. He repeatedly refers to Moses as the giver of the law.

He frequently mentions the sufferings of the true prophets and comments on the popularity of the false prophets. He sets the stamp of his approval on such significant passages as Genesis chapters one.

And two.

These quotations are taken by our Lord more or less at random from different parts of the Old Testament and some periods of its history are covered more fully than others. Yet, it is evident that he was familiar with most, if not all, the Old Testament and that he treated all parts of it equally as history.

Curiously enough, the narratives that are least acceptable to the modern mind are the very ones he seemed most fond of choosing for illustrations.

He's right.

So, let's look at some of these passages. I've got them there in your bulletin. Let's look at Mark chapter 10, verse 6. Mark chapter 10, verse 6. It's right there under point two in your outline. Mark 10, verse 6.

But from the beginning of the creation, this is Jesus speaking, from the beginning of the creation God made them male and female. First, it is very clear in this text that Jesus is quoting from Genesis chapters one.

And two.

He is citing the creation of Adam and Eve. In Genesis 1, 27, we read, so God created man in his own image, in the image of God he created him male and female, he created them. Now, the key phrase in Mark 10, 6 is that phrase, from the beginning of creation.

From the beginning of creation. What does that phrase refer to? Well, the exact same phrase in Greek is also used in Mark 13, 19, which we'll examine here in a moment, but it's also used in 2 Peter chapter 3, verse 4, which I'd like to read.

To you.

In 2 Peter chapter 3, verse 4, we have the scoffers talking here, being quoted, which says, where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.

Clearly, in 2 Peter 3, 4, the phrase, from the beginning of creation, is the beginning point of the existence of the cosmos. From the beginning point of the existence of the created order that God made.

Not the beginning of the human race, or something like that. It is the beginning of the existence of the created order itself. The beginning of creation, and Jesus said, from the beginning of creation, God made them male and female.

The synoptic parallel in Matthew 19, verse 4, hear this, Matthew 19, 4, the very same passage in another gospel, and he answered and said to them, have you not read that he who made them at the beginning, made them male and female?

Though the Greek phrase differs slightly at that particular point, they obviously have the same meaning. I'd like to give you those Greek phrases, just so you hear the difference. In Mark chapter 10, verses 6 through 8, the phrase is, ap arkeis keteos, apa means from, arkeis means the beginning, and keteos means creation.

Jesus is saying, from the beginning of creation, God made them male and female. And in Matthew, it's simply ap arkeis, meaning from the beginning. Both refer to the same thing, from the beginning of creation, i .e., creation week.

That's what that means, from the beginning of creation, creation week. Another point about the various phrases in Greek, which are translated as from the beginning, from the beginning of creation, at the beginning, etc., please hear me, not one of them ever refers to the beginning of the human race, or the creation of the first marriage on day six, or anything like that.

What Jesus is referring to in Mark 10, verse 6, is simply the same beginning of creation that is referred to in Genesis 1, verse 1, in the beginning, God created the heavens and the earth. And so, Jesus puts the creation of man and woman at the beginning of creation.

Now, I want you to think about the timeline that is proposed, even by individuals like Hugh Ross, who is a staunch old earth creationist, in fact, he's got it down to four decimal.

Places.

The earth is 4 .6662 billion years old. Now, he himself admits there is no possible way that Adam lived more than 100 ,000 years.

Ago.

So, if each one of those days is billions of years long, I want you to think about this. Here you have the entire span of human history from an old earth perspective. Here you have the beginning, here you have billions of years later, we're at the present.

Where does Adam and Eve come on the timeline here on an old earth chronology? Right over here. In the tiniest little sliver of time, at the very end, at the tail end, it was the very, very, very last thing that God did on day six.

Does it make any sense to say, as Jesus says, from the beginning of creation, he made them male and female, when, if, in point of fact, they were created at the end of a creation week that was billions of years long?

Jesus makes no such qualifications. Adam and Eve are there when? From the beginning, not at the end of billions and billions and millions of years. Do you see the point? From the beginning, he made them male and female.

From the creation week, creation event, he made them male and female. The second passage, let's look at Mark 13, 19, for in those days there will be tribulation such as has not been since the beginning of the creation which God created until this time, nor ever shall be.

And unless the Lord had shortened those days, no flesh would be saved, but for the elect's sake, just whom he chose, he shortened the days. Just like Mark 10, 6 above that we just looked at, this passage uses the exact same phrase, aparches ktetheos, from the beginning of creation, except this passage adds which God created.

From the beginning of the creation which God created. And the tribulation that is being spoken of here, please hear me, is human suffering. The tribulation that is spoken of in the Olivet Discourse, which is what Mark 13 is about, is suffering undergone by human beings.

And he's saying that this suffering will not be equaled from the beginning of creation until today, or ever shall be. So please remember this. It is appropriate to say that humans were at the beginning of creation in order for Jesus' timeline here to make sense.

Dr. Terry Mortensen, his comments are outstanding on this particular passage. Please hear what he says, quote, If there were no humans in existence from the beginning of creation, supposedly billions of years ago, according to conventional thinking, until the relatively recent past, what would be the point of saying that there will be a time of human suffering unsurpassed by any other human suffering since the beginning of the cosmos, when no humans existed, according to old earthers, until the very end?

Jesus could easily have said, since the creation of man until now, or since Adam, if that is what he meant. His choice of words reflect his belief that there was man there at the beginning and human suffering commenced essentially at the beginning of creation, not billions of years after the.

Beginning.

End quote.

Do you hear Dr. Mortensen's point? As I said, if the timeline is really billions of years old, and remember, the only place you can put all these years is in the days of creation, because I don't care who the old earth person is that claims to believe in biblical authority.

They know Adam did not live millions of years ago. Even if you put a hundred generations between every single name and every genealogy, you're not going to get anywhere near a million years, let alone a billion years.

The staunchest old earth creationists in the world recognize that you cannot possibly believe that Adam and Eve existed millions of years ago. Thus, in the old earth scheme, Adam and Eve did not exist anywhere remotely close to the.

Beginning.

In fact, they exist, as I said, in the tiniest sliver of time imaginable, right at the very end of the earth's timeline. In fact, you'd have to say that if day six itself was billions of years long, that creating Adam and Eve was the very last thing God did that day.

If you had to parallel the billions of years of day six to an actual 24 hour day, you'd have to say that God created Adam and Eve on day six at 1159 and 59 .999999 seconds that.

Day.

And yet the Lord Jesus, his own understanding of Genesis chapter one and the creation of Adam and Eve is that he made them from the beginning of creation, which God created. Here again, the passage, Mark 13, 19, for in those days there will be tribulations such as has not been since the beginning of the creation, which God created until this time, nor ever shall be.

And one of the great things that Dr. Mortensen, who's on staff with Answers in Genesis, wrote a marvelous book. I highly recommend it. It's fairly lengthy. It was his doctoral dissertation. But he points out that the rise of all these other interpretations of Genesis one, he parallels it and demonstrates clearly that it came about as a result of geology.

The new interpretations came into existence because Christians were intimidated by the so-called findings of geologists. But there was always a remnant of Christian ministers, pastors, and scientists who resisted.

And Mortensen calls them in his book, the scriptural geologists. I want to read to you a quotation from one of those fine men of God from 1834, right at the time when these old ages for the earth were just starting to really engulf geology.

Listen to what this scriptural geologist, Henry Cole, was a geologist. Back then, you weren't just a divinity student. You also usually were a scientist of some kind. You had some other field that you were an expert in.

Henry Cole was a geologist. Listen to his comments on Mark 13, 19, from 1834, quote,. Now, is there a geologizing mortal upon earth who will assert that the Redeemer is here speaking of tribulations experienced by a world of creatures who lived in a mighty space between the beginning and the present race of mankind?

You see what he's arguing? He's arguing exactly what I was just arguing, that you would have to have Adam and Eve at the very, very end of this massively huge, billions of years long creation week. And yet he sees that Jesus is talking about the tribulation of humans from the beginning.

Not the tail end, from the beginning. He continues. Will any geological skeptic, we repeat, dare aver, that our Lord is here referring to a race of beings of whom his disciples have never heard and whose existence was never known to men or saints until discovered by wondrous geologians of the 19th century?

Must not every scientist, unless he violate every remnant of natural understanding, honesty and conscience, confess that the Savior is here speaking to sons of men of the tribulations of the same sons of men which have been from the beginning of the creation of this world?

Then here is the creation of man immediately, manifestly and undeniably connected with the.

Beginning.".

End quote.

These scriptural geologists are fantastic to read. And that's another thing. Get Terry Mortensen's doctoral dissertation and look, these guys are saying, no, we cannot go this direction. You are completely overthrowing biblical authority.

If you try to dump millions or billions of years into the text, they're not there. Jesus doesn't believe they're there. And we need to hold the same view of Genesis that he did. Adam and Eve are there from the beginning, from the beginning, not the end, the beginning of creation.

Third point, Luke 11, 50 and 51. Jesus says that the blood of all the prophets which was shed from the foundation of the world, there's the key phrase, may be required of this generation from the blood of Abel to the blood of Zechariah who perished between the altar and the temple.

Yes, I say to you, it shall be required of this generation. Now, in this passage, we have the phrase from the foundation of the world. And there the Greek of that is Apah, meaning from. Kathabales means foundation and Kosmou, world from the foundation of the world, all the righteous blood that's been shed on earth.

Now, the same phrase is also used in Hebrews 4, 3 and 4, and it sheds some light on the way Jesus is using it here. Please hear this passage. For we who have believed do enter that rest, as he said, so I swore my wrath, I shall not enter my rest, although and here's the key part, the works were finished from the foundation of the world.

Now, what is the writer of Hebrews saying there? What is the works were finished from the foundation of the world? That phrase, the foundation of the world means creation week. OK, that's what it means.

Creation week, the whole week of creation. That's the foundation of the world. The next verse in Hebrew says, for he has spoken in a certain place of the seventh day in this way, and God rested on the seventh day from all his works.

And what were all those works? The foundation of the world, creation week, the statements, the works were finished from the foundation of the world and God rested on the seventh day from all his works are clearly synonymous.

They're clearly synonymous statements. God finished and rested at the same time. And again, Dr. Mortensen's comments are very helpful here. He says, quote,. This implies that the seventh day when God finished creating was the end of the foundation period.

So the foundation does not simply refer to the first moment or first day of creation week, but to the whole week. Now, look at the passage of Luke 11 again. Luke 11, 50, that the blood of all the prophets which was shed from the foundation of the world may be required of this generation from the blood of Abel to the blood of Zechariah who perished between the altar and the temple.

Jesus believed in a literal six day creation a few thousand years ago. And he marks the creation of Adam and Eve at the beginning of creation. And he also puts Abel right there at the beginning of creation.

Abel is very shortly after the foundation of the world. Abel is right next to that so that Jesus can put them there and say all the righteous blood that's been shed from the foundation of the world from Abel to Zechariah.

Abel is right there at the foundation, right at the at the end of it. The creation is the creation event, the week of creation in which God created all things, the tribulation that will come upon Jerusalem outlined in Mark 13, all that discourse speaks of tribulation such as such as has not occurred since the beginning of the creation, which God created until now.

The tribulation spoken of is that of human beings and human beings were right there at the beginning of creation, which God created, not at the tail end of billions of years later. And the murder of Abel by Cain were very near, was very near the foundation of the world, which scripture clearly identifies as referring to the whole of creation week.

Jesus's own understanding of what was right next to the foundation, the beginning of creation from the from the foundation of the world at the beginning fits our perspective, not the older form. And the fact is, almost anyone reading the text can see it.

If you just open the Bible and read it and again, I'll tell you on one autobiographical point, I praise God for his help in my life. But when I was given these other interpretations, when I was given the idea of millions of years fitting into the days, the framework hypothesis, when you listen to individuals monologue about those types of interpretations, you can't help but be taken in a little bit by it.

I think, man, the guy knows Hebrew and Akkadian and Ugaritic and all these ancient languages must be something to what he was saying. But then I would go back to my room and open up Genesis one and read it again and go, no.

That's not what it says, it's all to encourage you stand on what it clearly says. Just a couple of additional passages from Jesus on Genesis one to eleven, these are not in your outline. As we saw, Jesus affirms the historicity of the murder of Abel from Genesis chapter four by Cain.

Jesus also believed in a sudden, catastrophic flood, not a slow, gradual, tranquil one, but a catastrophic flood. Matthew twenty four thirty seven. Jesus said these words. But as the days of Noah were, so also will the coming of the son of man be.

For as in the days before the flood, they were eating and drinking, marrying and giving in marriage until the day that Noah entered the ark and did not know until the flood came.

And took them all away.

So also will be the coming of the son of man. What does Jesus believe in Noah's flood, Noah's ark? And he also believed that people were partying and giving in marriage and and doing going about their business until the flood came suddenly and took them all away.

Not a slow, gradual, tranquil. Hey, there's water creeping up here slowly. No, it was a sudden, catastrophic event. At least Jesus thought it was, and it would behoove us to agree with him on that. Finally, thirdly, the rest of scripture in Genesis one through eleven, the rest of scripture in Genesis one through eleven, several points here.

The Days of Genesis 1 Are Ordinary Days

Number one, the days of Genesis one are twenty four hour long days. You see Exodus chapter twenty versus eight to eleven. Let's look at that again here. Remember the Sabbath day to keep it holy. Verse nine, six days you shall labor and do all your work.

But the seventh day is the Sabbath of the Lord, your God. In it you shall do no work. You know, your son or your daughter, your male servant or your female servant or your cattle or your stranger who's within your gates for in six days the Lord made the heavens and the earth, the sea and all that is in them and rested the seventh day.