"In the Beginning"

My intention is to move at a faster pace through Genesis, not because we want to skip content or read lightly.

I hope to go rather deep, but I hope to consider the forest more than the trees and therein to read for biblical theology as opposed to inch by inch or verse by verse.

We want to see the larger themes of Genesis and how they correspond to all of God's Revelation. And so I kind of feel if you've ever seen,

I don't think it's been on air now for probably a decade or two. If you ever seen shop till you drop, that game show where at the very end the contestants have this cart that's empty and they have a whole grocery store in front of them, but they only have a minute or two to run around and get all the expensive, wonderful items in their cart.

And if you make enough money with what you've put in your cart, then you win that episode. And I sort of feel like that in front of Genesis.

Genesis is this huge grocery store and I have these 45 minute Lord willing segments each

Sunday to try to fill up all the riches that I can. And there's going to be a lot that I pass by for that very reason.

Some of you might say, Oh, the caviar, the caviar over here, the champagne over here. And I'm grabbing bologna and other things as I go.

I'm going to miss things. It's the nature of looking at a forest more than the tree, but I hope that you'll be encouraged to integrate your own study and your own examination of the passages we look at.

Maybe spend more time during the week over the things that we didn't cover, but keep in mind how this all integrates into the larger themes that we're painting and everything is really nestled in close.

The first three chapters are incredibly rich, perhaps the richest in all of scripture.

It's impossible to do justice to it. So today we're just taking a little chisel and standing on top of the iceberg of the depth of the majesty of God's word and trying somehow to glean some of the glory of what we're going to consider together.

As we mentioned last week, Genesis is the foundation for all of scripture. No Genesis, no redemption, no

Genesis, no gospel, no Genesis, no history, no origin, no cosmology, no universe, no meaning.

Genesis is the foundation for all that is very significant that we understand, as I mentioned last week, the foundation determines the shape and the extent of what's built upon it.

The foundation for a building determines how much you can build and what the shape, the size, the weight capacity of what you build will look like.

And so it is with the book of Genesis. It's the foundation for all of scripture. It's the foundation for all of redemption.

The foundation of the gospel itself. There is more of the gospel in Genesis one, two, three than I suspect anyone in this room imagines, including me.

It's incredibly rich, incredibly rich. So we're not going verse by verse.

We're looking for the big picture. And this morning we're really just, even though I've said we're moving thematically, really just looking at one and a half verses today.

And we're going to look at that in two parts. In the beginning, God created and in the beginning,

God blessed. These are the two anchors for our time this morning in the beginning, God created and in the beginning,

God blessed. Next week, we'll still be in chapter one looking at verses 26 and following.

So you'll notice today we don't spend much time talking about the creation of man.

We don't spend much time looking at humanity because it would be impossible to do justice to it in one sermon dealing with other things.

So in the beginning, God created just to say creation already assumed something, doesn't it?

Just to say creation implies a creator. And when you say creation and imply a creator, you're talking about the purpose and the intention or design in the act of creating.

This is opposed to the myth of macro evolution. And yes, it's a myth. Evolutionists like to claim that creationists have mythological views of the origins of man, and I would say, no, they have a mythological view of the origin of man that requires far more faith and religious, you know, fantastic religious faith in order to embrace macro evolution.

You'll notice that prefix macro because, of course, there is some truth to the idea of micro evolution.

Species change over time through certain mutations and traits as a part of how

God is designed. But why scale macro evolution in terms of interspecies mutation that we flatly reject?

This is opposed again. This is this idea of macro evolution as opposed to what God has declared in his word here in Genesis one.

And as I said, it requires tremendous religious fanaticism to hold to macro evolution, to hold to a blank churning process that requires billions of years and that at the end of the day, philosophically cannot get past the conundrum of something coming out of nothing.

There's an expanse of nothingness, although if it was nothingness, it wouldn't be an expanse, but you get the idea.

We can't even conceptualize nothingness without trying to put it into a space. The evolutionists have to have enough faith to believe that blind nothingness can produce a single atom.

Christians have a far more reasonable view of the origins of man and the origins of all that is.

It's not because the Enlightenment finally made us that much smarter. We haven't found any atheist tribes in the history of human civilization.

And I think it's because ancient people were a little more bright than some of our modern day counterparts. Something cannot come out of nothing.

Theology without creationism then has to create a God for itself, whether or not they claim to have a

God, they have a God, even if that God is the blind sense of process. To turn from the claims of Genesis one is to turn from the

God of Scripture, who acts according to his word, according to his will, the personal God Yahweh, to a

God of your own devising, a God that's aloof, a God that winds up the watch and leaves it to unwind itself.

What we believe as Christians is that God has created according to a divine will in divine acts.

The word we often use is fiat, not the little Italian motor car, but fiat, which is

Latin. Let there be from the Vulgate. Let there be. This is how God has created divine acts that were spoken.

And John takes this up, as we'll see a little bit more next week. John begins his gospel in the same way

Genesis one begins. In the beginning was the word, the fiat of God, the agency of creation,

Christ himself. There's no process to God's act in this sense, those who try to merge

Darwinism with creationism end up feeling both views because they're entirely incompatible from top to bottom.

As one said, a strong, faithful belief in creation by the triune God. We'll talk more about the

Trinity in creation next week, too. Again, skipping that grocery aisle today. Unfortunately, a strong and faithful belief in creation by the triune

God will regard all powers other than this God or scripture as derivative, limited, totally circumscribed by God's decree.

All that is is from God, according to his degree and will and therefore all power, all claims, all purposes, all functions are derived from God's will.

This is really Rush Dooney, who I don't agree with on a whole lot, but I think he's got a lot going for him here and what he wants to connect is the idea of Darwinian progress to some of the the revolutions that we see even in our own day, even culturally today, the turmoil.

This is what happens when you have a worldview that's composed by blind chance and exerting raw power over the blind forces of nature.

The idea is process becomes progress. Since there's no creator outside of the cosmos, there's no purpose within the cosmos, and therefore all power within the cosmos is available for those who are willing to grasp it.

Chaos reigns, not divine order, but blind chance. Stability and hope are not founded in God, but in those who make their own way in the world.

And they abuse, therefore, what they reject as the good design of God. Process becomes progress.

Darwinian evolution has no stable standard. It has no governing morality, though they always have to appeal to a governing morality.

It's simply a religious embrace of process, and the sad history of this view and all of its varied forms is that it turns inward instead of outward, downward instead of upward.

In short, it is man centered instead of God centered. But just because it's man centered doesn't mean it's good for man, because when men become man centered instead of God centered, they end up dehumanizing other humans.

If you want to know how to preserve life and justice, light and liberty, you must have God at the center of it all.

If you make man implicitly yourself the center, you will tyrannize and dehumanize all others.

Process becomes progress. Invariably, this devolves into an abuse in a dehumanizing decline.

The idea of progress built on godless humanism, but I was getting the hook to show time at the

Apollo. The idea of progress built on godless humanism is the most dehumanizing idea possible because humans were made by God for God and therefore can only find their meaning, purpose and flourishing in the purposes of God.

Now, all of that to one side. This is not to say that creationists themselves, ourselves, if that's a word, creationists ourselves struggle with astronomical, biophysical, geological data.

That's not plain to all, even at the strictest six 24 hour day levels.

There are debates, disagreements, models that work and fail as different experimentation goes on.

There's no one scientific model that can explain all of the data. And of course, as I explained last week, we shouldn't read

Genesis in terms of modern methods and models of scientific inquiry to begin with anyway.

But we know it will always comport with what God has revealed in nature. So I agree.

I don't agree with his view on a lot of human origin stuff, but I agree with this statement from the

Old Testament scholar Derek Kidner. When the revealed and the observed seem hard to combine, here's what

God has revealed in the book of Scripture. Here's what we observe in the book of nature. When these things seem hard to combine, it is because we know too little, not too much.

There's always a higher synthesis that's compatible for both. This is the nature of scientific inquiry to begin with.

Those who claim I don't believe in faith or religion claim in science. First of all, they have more faith than we do in their own worldview.

Second of all, they don't understand the nature of scientific inquiry. I won't go into the details, but to make a long story short, the idea of scientific inquiry is to have a falsifiable theory.

You're looking for a working model until more data comes in to disprove that the temporary hypothesis of you created.

There is no standard, no objective, universal standards, just not the nature of doing science.

So when they claim I believe in science, they're actually viewing it as a religious faith and they're treating it as though it has all this authority over against certain religious understandings, when in fact it is a far more extremist religious faith.

The idea, again, that we know too little, not too much, just to give a quick example in the history of physics, it was once widely universally accepted that Newtonian physics could not be overthrown until a guy named

Albert Einstein came along and then we went into Einsteinian physics. Now we finally grasped it.

Here's something incontrovertible until we move to quantum theory and now we have quantum physics.

You see the point. Things that are universally accepted because of the nature of scientific inquiry get overturned.

It's not because we know too little, sorry, too much. It's because we know too little.

Scientific inquiry versus revelation in scripture, in the words of Derek Kidner, could be compared to two different accounts of the same subject.

One, perhaps scripture would be the artist's portrait. The other would be an anatomist's diagram.

Both reveal true information according to different methods to different ends. For the

Christian, it must be that these are ultimately compatible, that they form a synthesis because they're unified by the one creator

God in the single historical act of creation. But we must remember that there are different methods and different forms of verification.

I realize there's a lot of jargon. We're moving into smoother waters in a moment. But here's the point

I really want to make about all this, and I think this is important for you, especially you homeschooling children who are learning how to sharpen your swords and your arrows in terms of creationists, apologetics and God's speed to you.

Well, it's always keep in the back of our minds whenever we're sharing our faith, whether we're defending creation or any other part of God's revelation, we have to remember this natural man by the fall has an innate desire to repress their knowledge of God, Romans one.

Though it's evident to them, they must repress it. They're in high rebellion against their creator.

They're not waiting for the magical argument or that one link to a YouTube video that's finally going to win them over, though do that because maybe

God will use it. But the point I'm trying to make is we don't reason people into the kingdom in the same way that we're not reasoned into the kingdom.

It's a divine act of God. That implicit desire to repress the plain knowledge of God means that in order to believe, you must become a creationist.

In order to be a creationist, you must believe. I'll say that again. In order to be a creationist, you must believe.

And in order to believe, you must be a creationist. There's really no way around that. You must have faith to understand.

Augustine, ironically, not a creationist in our best sense, though he was about 2000 years old.

Augustine said this helpful truth, I believe that I may understand. That's how a

Christian views the difficulties of creation. Let me let me prove the point with scripture. Hebrews 11, three, by faith, we understand that the worlds were framed by the word of God and the things which are seen were not made of things which are visible.

Do you notice what the writer of the Hebrews says? By faith, we understand that God made all that is, whether seen or unseen.

By faith, we understand this. This is not a response to Darwin because it was written 2000 years ago.

So we come to our texts, perhaps the three most famous words in all of the

Bible and all of human communication in the beginning. In the beginning,

God. Two words in Hebrew, Bereshith, Berah, Yahweh, in the beginning,

God created. One of the most striking features of Genesis one is how

God centered it is. If I remembering how many times I counted last night, 35 within a span of about 30 verses, 35 times,

God is the center of the beginning of this prologue to Genesis.

He's mentioned throughout the chapter constantly. Notice creation has a beginning, but God does not creation begins with an account of its origins, but we have no origin or account of God.

That's significant because the literature of the time in the ancient near East, their gods had origin stories, what they were formed out of, not the

God of the scriptures, this God has no beginning, no origin. He is the one who creates all that is while remaining outside of it.

Creation has a beginning, but God does not. Time and space have a beginning, but God does not.

Energy and matter have a beginning, but God does not. All of these things that compose our physical reality were created by God.

God is the great. I am uncreated. Not I was once was will be became, but no,

I am. That's the great revelation of who he is. The most important feature of Genesis one, one in light of what follows is that fact.

God is therefore God is not any part of what he's made.

He's entirely other than his creation. God does not come from anyone or anything.

He has no genealogy, no lineage, no transmission. He simply is the eternally unbegotten, unchanging

God. In the beginning, this God created, when we say that God creates, we're saying something utterly exclusive to God.

We use the word create in the English language as a synonym for other words like make fashion, shape, form, and so on.

Hebrew has those words too, but Hebrew does not use the verb creates synonymously with these other words.

It reserves the verb create for God alone and the Hebrew Bible. God is the one who creates.

Mankind only forms shapes and makes out of what God creates. Do you see how even the language itself reinforces the fact that God is not a part of his creation.

He is the creator of all that is, and all we can do is appropriate and fashion out of what the creator has created and the ultimate sense of the word only

God creates. I like to think of myself as a creative type. I'm a creative type.

You know, I appreciate the finer details. And as I've been looking at this, I have to remind myself really only

God's the creator, I just appropriate, I bite his style, so to speak. What did we read this morning?

As we opened the service by the word of the Lord, the heavens were made, all the host of them by the breath of his mouth, he gathers the waters of the sea together as a heap, he lays up the deep in the storehouses, but all the earth fear the

Lord, but all the inhabitants of the world stand in awe of him, for he spoke and it was done.

He commanded and it stood fast. You see the power of this God. He creates with absolutely no expense of effort.

He doesn't have a bead of sweat on his invisible brow to use anthropomorphic language.

He exerts nothing of himself. He remains constant. God, as creator, assigns to everything of value into place.

He what we read in this chapter, he separates, he divides, he he brings order to the cosmos that was without form and void.

Now, structurally, when you look at the days of creation, that's a very important point. Notice what we have in our opening verse.

In the beginning, God created the heavens and the earth and the earth was without form and void.

Those two descriptions without form and void or empty form the structure of the days that followed.

Literarily, of course, what I'm saying is there's a parallel structure of the days. Day one, light and dark day to see in sky day three, the earth and the earth being made fruitful.

Day four, the lights of the day and the night, the luminaries, day five, creatures of the water, creatures of the air, day six, creatures of the land.

Now, we tend to read that in a linear way, which is one of the ways you have to read it.

But there is this parallel structure between the first three days and the second three days. If you were to line up the first three days next to the second set of three days, so day one and four correspond to and five, three and six, then you see how this is falling out of that, that important sense of the earth being without form and void.

In each of the first three days, he is forming what is without form.

In the last three days, he's filling what is empty. So day one, two, three,

God is forming because the earth was without form. And in the second set, he's filling with creatures that which was empty.

And all of these days, as we'll see next week, climax with the establishment of man and his dominion over everything as the centerpiece, the vice regent of the creator

God and the world that they inhabit. The days correspond to each other. According to God's acts, the earth is given the capacity to produce plants.

And then with mankind, as we'll see, this relationship to God, this relationship of God to humanity begins to frame the next two chapters and therefore the whole story of redemption.

All of creation is linked together in specific relationships that are established by God.

But here's the important point in this first section about God creating. He remains in a category all to himself.

Everything that is is interrelated to each other and to God. Categorically, we are the creation.

All that is is tied under that category of creation. God is in a category of his own.

In the beginning, God created equals God's transcendence.

Fancy word transcendence meaning above or beyond. We're talking about God being other other than us, other than what he's made.

God is transcendent. He's not subject or bound to his creation. He operates freely and independently of it.

He's free of his own will to choose how he relates to the cosmos that he's made.

He's outside of it. And in no sense is he dependent upon it. In other words, he's fully sufficient within himself, irrespective of creation, irrespective of the universe that he's made.

How different we are as creatures from this creator. Our status as creatures set certain limits in what we're capable of.

God has no such bounds, no such limits. He's infinitely free. If we take

God's transcendence too far, we distort the image of God. Quite frankly, you end up with Islam.

You end up with Allah, who's distant and humans can only hope to be in his graces.

But there's really no sense of contact with a God that that that's that transcendent.

And so how do we wrap our minds around this? Well, theologians have another important term that dovetails with God's transcendence.

And that's God's eminence, his nearness. The fact that though he's independent of what he's made, he does operate within what he's made.

He has a presence in all that he's made, as we'll see. And this is the second point.

In the beginning, God blessed. So in the beginning, God created as God's transcendence.

He's above and outside of and independent of all that he's made. He's in no sense dependent upon it. But the fact that God blessed what he made is

God's eminence. It's his commitment to what he's made. It's his will to have a relationship to what he's established.

The verb bless appears twice in this chapter. Genesis 122,

God bless them. That is all of the creatures that he had made saying, be fruitful, multiply, fill the waters in the seas, let birds multiply on the earth.

And then again, what we're going to consider in detail next week, Genesis 128, God bless them.

That is man. And God said to them, be fruitful and multiply, fill the earth and subdue it, have dominion over the fish of the sea, over the birds of the air and over every living thing that moves on the earth.

Notice that after God creates animal life, after the second set of these three days is complete, we read of God blessing that which he had made.

This is God establishing a relationship between himself and that which he blessed.

Now, you might be thinking God had already established a relationship. He made it.

That's his relationship. And I think the significance of the fact that God blessed shows that there's a deeper, integral commitment that's taking place.

And it's very important that we understand that. If I could explain it in a sort of fainting way, when

I met Alicia, we spent time together. We had meals together.

We spent time at each other's houses. We got to know each other. We had a relationship.

But when I wanted to go ask her hand in marriage, I had to go to Victor. I remember chasing him.

It was like 5 a .m. He was leaving for the factory he worked at. And I was hauling down his street, trying to catch up to that red

Ford truck because I couldn't quite remember where the factory was. And I was like, I got to stay on his bumper. I'm going to lose him.

And I remember kind of going to him in the parking lot and saying, I want to ask your blessing on my marrying

Alicia. We had already had a relationship, but asking the father's blessing was saying there's a deeper commitment level here.

There's something more personal, something more costly. There's a deeper bond that's going to emerge.

And that's kind of the background of the idea of God blessing what he had made. He's saying, I'm personally involving myself.

I'm personally committing myself to that which I've made. I'm going to be near and walk closely and guide and bless and cause to flourish and establish the steps of what

I have made. And we find, of course, God, I believe, the second person of the

Godhead walking in the cool of the day, that poor translation.

It's like the wind of the day. And the idea there is it's a it's a storm theophany.

It's God's presence. Remember when God speaks to Job in thirty eight, it says he spoke out of the whirlwind.

That's a theophany. It's an appearance of God. God's presence was the commitment of his blessing, what he had made.

The transcendent creator of all comes near transcendence, imminence, two very vital themes, not just to Genesis one, but to all of scripture, to the eternal design of our redemption.

This idea of transcendence, distance, otherness and nearness, closeness, intimacy.

This is at the heart of what Paul says is the great mystery of our faith in Ephesians five.

The heart of God's blessing is his grace, his grace.

Grace is not a response to mankind's fall. Grace is an attribute of God.

He is gracious. The creation account, even when man is upright in the paradise of Eden, is overflowing with God's graciousness, with his care and the way that he establishes

Eden to to be a place that humanity can flourish and then his grace to invite them to participate in his rule over creation, to give them that great commission to expand the presence of Eden over all of the earth.

Graciousness is exuded in almost every passage of the first two chapters. And then even after the fall, we find this gracious God who had been committed to Adam and Eve.

Why? Because he had blessed them. What does God's blessing result in?

Fruition, fertility. In the time, in the ancient world, fertility was often deified.

Most of the idols had some semblance of this, this token. And you worshiped a certain idol for fertile crops or fertile wives or, you know, fertile bank accounts.

Fertility was the great need of humanity. And here the

Scripture says all productivity, all potentiality comes from the hand of this creator,

God, not from giving him things as though he needed anything, not from appeasing him with the blood of bulls and goats.

But actually, it's just by his grace. It's by his blessing. Do you see? This becomes very important for what follows in the next two chapters, because the opposite of being blessed is being cursed.

So here with this verb to bless, we have before us all of the redemptive aspects of the gospel.

The point here is that God blessed what he created. He established a relationship. He didn't wind up the watch and leave it in the cosmic beach, so to speak, to unwind.

He involved himself from the very outset of our time, space, reality.

Genesis one reveals that the creator God is intensely and unmistakably personal.

This is almost too much for the human mind to grasp. He declares he separates, he calls, he blesses, he exercises his divine will.

He reveals himself. He doesn't look apathetically on Adam and Eve grasp after some sense of the divine.

He reveals himself to them and walks with them and guides them and nourishes them and blesses them and close them.

This is the significance of God's blessing. So what have we seen in the beginning? God created equals

God's transcendence. In the beginning, God blessed equals

God's imminence. We should be floored by the awe of the infinitely majestic creator who, in every little part of creation, preaches every day countless sermons to us that declare his glory as you drive around, try to get out of ceilings and away from screens so you can hear those sermons better.

I tend to only have awe at God's creation when I'm watching nature documentaries, birds of paradise or something like that.

It's good just to just go outside and sit on some grass and be amazed at the design of the cosmos.

And what we're saying is this infinitely majestic creator who remains fully independent of the wondrous creation, completely other

God, who's utterly transcendent over all that he has made, draws near to us.

He's actually concerned about the things that burden us. But he actually understands the secret thoughts and intents of our hearts that he invites us.

This creator, God, invites us to cast the things that we care about upon him.

These are not competing truths. They're truths that must be held together at every point of the

Christian's life. If God is too transcendent in your view of the

Lord or in your walk with him or in the exercises of your faith, if he's too transcendent, he's so distant, so aloof, that your faith will begin to crumble.

You'll feel like you're out here all alone. That God, if he is looking at you, he's looking at you vengefully.

He's looking to trip you up or deceive you. If he's that distant, certainly he doesn't care and I'm out here on my own.

But if he's too near, if he's too personal, then he becomes a lot like you. Jesus, take the wheel.

It's like, you know, I don't want to be flipping here, but it's like, come on, that's like mere blasphemy.

So we're talking about the exalted Lord Christ. We're talking about the one who angels cannot look at.

They hide their faces with their wings as they scream out holy. You know, this is not co -captain

Jesus. So we have to maintain the transcendence too. He can't be so imminent that we make him altogether like us.

He is totally other and yet he's near. He's totally other and yet he became

Emmanuel. God became incarnate. We must hold these truths as mutually reinforcing, mutually necessary for life of faith and worship.

I'm convinced that everyone in this room is stressing one or the other too much. Including me.

I had to examine myself. Lord, are you too other and too distant or too close and too much like me?

Do you wink at the sins I wink at? Are you that imminent? Are you so distant that it almost doesn't even matter?

What's the dynamic of how we're looking at God? These two things must be held together. Transcendence preserves our fear of God.

Imminence preserves our boldness to come to him. As I forget the preacher who said it, but it's just a great quote.

Only the king's child has the boldness to knock on his door at 3 a .m. and come into his lap for a cup of water.

That's what imminence means to the Christian. I was reminded of this. I haven't seen it for some time.

Don't necessarily watch it. It's been so long I can't vouch for it. I do know that a theologian wrote a little book on it, which is rare.

It's a movie by Terence Malick, who I think is, I believe he's Roman Catholic. Very interesting filmmaker.

And it's a movie called Tree of Life. And if you watch it, you'll probably hate it. Unless you read the book by Peter Lightheart, who's a theologian.

And he explains some of what's going on in the scenery. But to make a long story short, in the story you get the sense it's very sort of compiled.

It doesn't follow a linear story. You get the sense that there's this family, and it seems to be taking place during Vietnam.

And this brother, who's stateside with the family, running the business, all that.

Their whole family is devastated when they hear of the loss of their brother, their son. And it shows them on the tarmac as they're watching that flag -draped coffin go by.

And as it's edited, of course, you keep hearing these whispers as they're devastated. And there's this whisper that runs behind the movie,

Where were you? Where were you? It's a prayer. Where were you?

Where were you? We've lived our lives before you. We put our trust in you.

Where were you? And then the film, it immediately runs into this really long expanse of weather being formed, storms, lava flowing down a mountainside.

It's like this very epic slideshow of nature. And if you watch it, you go, this is really bizarre.

But when you hear that, where were you? And you're watching the storms, and the stones, and the waves, and where were you?

You begin to realize, this is Job. This is Job. This is Job. You remember,

Job begins with this lament. He loses his family. Now, he doesn't say, where were you?

He actually begins his lament, his grievance, this highly stylized prayer, bringing down a curse upon himself.

Cursed is the day I was born. Cursed is the day my mother nursed me. Cursed is the night she conceived me.

And then, as the lament begins, he begins to decreate himself. Let the light become darkness.

Let the stars be pitch black. He begins to take the creation count and turn it inside out.

This is how much I want to be removed. I don't just want existencelessness. I want there to be no creation at all.

This level of suffering. And you know the story. This is just chapter 4. It goes on a long time, this lament.

And friends come, and friends go. Eliphaz comes. You get to chapter 37, and Job kind of makes his last stand.

I've heard it. I understand what you guys are saying, but you just don't know the issues. I sacrifice.

I pray. I've done what's been required of me. I don't deserve this. In a sense, where were you?

Now, what does the transcendent Creator God do in Job, beginning in chapter 38?

Again, as we mentioned, the Lord answered Job out of the whirlwind. So, right away, imminence.

This is storm theophany. Nearness. Nearness. Where were you?

Where were you? All I have are my friends coming, accusing me. Where are you?

Are you so distant that you don't care? And here comes the nearness of the

Lord, the presence of the Lord. But what does He do? Does He say, Job, let me put my hand on your back.

You've had a rough go. Romans 8 .28, Job, I'm going to work it all out. Just believe that.

Is that how God initially responds to Job? The Lord answered

Job out of the whirlwind and said, Who is this who darkens counsel using words without knowledge?

Prepare yourself like a man. I will question you. Literally, gird yourself. It's like strap up, you're going to be in for a ride.

Gird yourself. I will question you, you'll answer me. Where were you? And I laid the foundation.

Do you notice that question now? Where were you, Job? Suffering has a way of inflating us.

Trials and difficulties and struggles in our walk. Not just loss, not just suffering, but suffering even in the sense of I'm stumbling and I'm struggling and I'm saying

I'm a Christian. It shouldn't be this hard. That has a tendency to inflate us. And all of a sudden we begin to question the veracity of God's claims.

Could His promises be true? They haven't been true in my life or in my walk. All of a sudden, we're looking a lot bigger on the scope of God's creation.

And God is literally saying to Job, You've totally overinflated who you are in relation to me. Job, you forgot that I'm transcendent.

Where were you when I laid the foundation of the earth? Tell me if you have understanding. Who determined its measurements?

Surely you know. Who stretched the line upon it? To what were its foundations anchored?

Who laid its cornerstone? When the morning stars sang together and all the sons of God shouted for joy.

Who shut in the sea with doors? When it burst forth and issued from the womb. When I made the clouds its garment and fit darkness its swaddling band.

When I fixed the limit for it. And I set bars for its doors. And I said, this far you come.

No farther. Here your proud waves must stop. Have you commanded the morning since your days began?

Do you let the dawn know its place? That it could take hold of the ends of the earth? That the wicked would be shaken out of it?

From the wicked their light is withheld and the upraised arm is broken. Have you entered the springs of the sea?

Have you searched the depths? Have the gates of death been revealed to you?

Have you seen the doors of the shadow of death? Have you comprehended the breadth of the earth? Tell me if you know all this.

Now you think, okay, I get it. It goes on and on.

Where is the way of the dwelling of light? Darkness, where is its place? Do you know it because you were born then?

Because the number of your days is so great? Have you entered the treasury of snow?

Which I have reserved for the time of trouble, the day of battle and war? By what way is light diffused?

Or the east wind scattered over the earth? Who's divided a channel for overflowing water? Do you see what God is doing?

Job has forgotten the transcendence of the Creator God. In his struggles and in his sense of self -righteousness, he inflated himself completely out of proportion and then forgot his relation to God, the same

God who he had sacrificed to and prayed to. How fundamental is the transcendence of God in our creation theology?

But don't miss this. Though God is rebuking

Job in light of his transcendence, the mind -numbing, man -minimizing power of the

Almighty Creator, notice that he's near Job, responding to Job with a desire in a few chapters to bless

Job. Transcendence and imminence. We hold these things together.

Where were you? And God says, who are you? Who is the clay to speak to the potter?

And yet the potter, by sheer grace, has chosen vessels of honor to pour eternal riches upon at the cost of his own son's blood.

Do you see? Transcendence and imminence. We hold these things together.

Transcendence, 1 Timothy 6 .15 and following, He who is blessed, the only potentate, the

King of kings, the Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or even tendency to whom be honor and everlasting power.

Solomon's prayer when he dedicated the temple in 1 Kings 8. Will God indeed dwell on the earth? Behold, heaven, the heaven of heavens, cannot contain you.

How much less this temple which I've built. Which Paul then takes when he's addressing that altar to the unknown gods in Acts 17 at the hill of Oropagus.

Therefore, he says, the one whom you worship without knowing Him, I proclaim to you, God, who made the world and everything in it,

He is the Lord of heaven and earth. He doesn't dwell in temples made with hands, nor is He worshipped with men's hands as though He needed anything.

Do you see? Utter transcendence. Then what does he say?

He's made from one blood every nation of men to dwell on the face of the earth. He's determined their pre -appointed times and the boundaries of their dwellings.

He's the Creator God. So that they'll seek the Lord. And that they might grasp for Him and find

Him because He's not far from them. For in Him we live and move and have our being.

Eminence. You don't know who you worship, whose men's hands can't worship, who can't be in the temple, this

God who's so other you have no idea. But He's not far from you. In fact, you're in Him.

Your whole life is derived from Him. There's no place you can go to hide from Him. Isn't that what David says?

Where can I go from your spirit? Psalm 139. Where can

I flee from your presence? If I ascended into heaven? This is hypothetical. If I ascended into heaven, you're there.

If I sink into Sheol, behold, you're there. If I take the wings of the morning and dwell in the uttermost parts of the sea, do you see?

You're transcendent. There's no escape in you. But then what? What immediately follows this?

Even there, your hand leads me. Your right hand, it holds me. Do you see?

Eminence. Transcendence and eminence. The thing about God's eminence is, as we said, it's another way of looking at blessing.

And God's blessing is His grace. Listen to God's eminence in this way. The righteous cry out and the

Lord hears and He delivers them out of all their troubles. The Lord is near to those who are being sanctified fully and are putting to shame all these half -hearted, lukewarm

Christians. Is that a note? What does He say? The Lord is near to those who have a broken heart.

This transcendent God who made all that is as a spectacle for His glory is near.

He's imminent. The one who's other is imminent to those who have a broken heart. God's eminence takes the infinite glories that exist created and yet unobserved.

Glories in distant galaxies that the human eye may never see. He's created with perfect artistry.

He takes all of this infinite glory which is just a faint but compelling echo even in a fallen world.

And He reminds us when I'm near it's for the sake of the people that I've blessed that I've committed myself to to know them and to know their fears and their hopes and their hearts and their burdens.

And I'm near them when they're struggling and when they're broken. I, I who said this to the sea no further who closed in the doors of the deep who made the snows treasury

I, this God, the transcendent one I'm near to those who are of a contrite spirit.

Transcendence and eminence. The Lord upholds all who fall.

He raises up all who are bowed down. The eyes of all look expectantly to You.

You give them their food in due season. You open Your hand and satisfy the desire of every living thing.

The Lord is righteous in all of His ways. Gracious in all of His works. The Lord is near to all who call upon Him.

This is the Creator God that we serve. Transcendence and eminence.

Amen? Let's pray. Father, there's no words that can describe just how glorious You are.

And how so much of Your glory from our earthly creaturely perspective is Your graciousness.

It's Your gentleness. It's Your humility. It's Your love. Your love that is willing to sacrifice even

Your own Son, Your only begotten Son. Lord, when we consider how majestic You are, the

One who sits above the heavens, the One who has such power that it took nothing for You to speak all matter and energy and time and space into being in but a moment.

And to think that here this morning You're concerned about a single burden in the life of a brother or sister here.

That You occupy Yourself with such gentle, long -suffering to lead them and shepherd them and minister to them.

Lord, it's too much. Help us as a church body, Lord, to examine ourselves and to get this balance right of understanding just how transcendent

You are so that we can be floored and amazed and strengthened when we realize that You've drawn near.

Let us, Lord, as we examine ourselves and see that either we've made You too distant and aloof or too much like us, let us be remembered that You do come near to those who are brokenhearted.

Let us be of a contrite spirit, Lord. We want to know You rightly and worship You rightly. I pray,

Lord, as we continue on in this chapter of Your Word that we would become more and more acquainted with the deep truths that correspond to our lives and our struggles and our trials,

Lord. That we would draw nearer to You. That we would have a deeper love for You and a deeper awe and fear of what

You've done. Let us be reminded, Lord, that fearing You is the beginning of our knowledge.