Milo

Prior to the twentieth century, before the Big Bang theory had been developed, philosophers and scientists debated whether the universe had a beginning. Some argued it had always existed: that it was “infinitely old.” This agreed with the worldview of ancient philosophers and then-current atheism. On the other hand, there were logical reasons to think the universe could not be “infinitely old,” such as causality. For most of history, there was no empirical evidence proving the universe had an objective “beginning.” Atheism particularly held to the idea of an “infinitely old” universe as a reason to dismiss God as unnecessary.

This situation changed drastically in the first half of the twentieth century, as several discoveries were made leading to the formation of the Big Bang theory. Over several decades, those who preferred the idea of an eternal universe made many attempts to explain away hard evidence, but to no avail. The result was secular science lending tremendous support to the creation account of the Bible.

Einstein’s theory of general relativity, published in 1916, suggested the universe either had to be constantly expanding or constantly contracting. So, Einstein added a “cosmological constant” to his equations, for no other reason than to maintain the possibility of a static, eternal universe. Einstein later called this the “biggest blunder” of his career.

The work of Edwin Hubble in the 1920s proved the universe is expanding. This finding contradicted Einstein’s cosmological constant and left non-believing astrophysicists unhappy. Their discomfort was made even worse with the contributions of Georges Lemaître, a Roman Catholic priest and astronomer. Lemaître noted that the combination of general relativity theory and Hubble’s discoveries implies a beginning. If the universe is currently expanding, then at some time in the past, the entire universe would have been contained in some infinitesimally small point. This idea is foundational to the Big Bang theory.

Over the next several decades, physicists tried to salvage the eternality of the universe by proposing everything from the Milne model (1935) to the steady state theory (1948). In many (if not most) cases, these models were proposed explicitly because the implications of a non-eternal universe were “too religious.”

The year 1964 brought about the Nobel Prize-winning discovery of cosmic microwave background radiation—something predicted by the earliest Big Bang theorists in the 1940s. For all intents and purposes, that discovery made the “beginning” of the universe an inescapable fact of modern science. The question was no longer “did the universe have a beginning?” but “how did the universe begin?”

Apparent evidence for the Big Bang, regardless of how one interprets it, is a stunning example of science and theology intersecting. According to objective, empirical science, all space, time, and energy came into existence together in a single moment: a “beginning.” Before this event, whatever it was, there was no time. There was no space. Then, suddenly, an exceedingly dense, incredibly hot, infinitesimal ball of something—everything—appeared somewhere, somehow for reasons unknown and began to expand rapidly with our whole universe inside of it. If true, the Big Bang theory all but confirms the view espoused by Judeo-Christianity for thousands of years.

Astrophysicist Dr. Robert Jastrow phrased it this way in his book God and the Astronomers (New York: W.W. Norton, 1978, p. 116): “For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries.”

Why? Because, as Jastrow explained in a subsequent interview, “Astronomers now find they have painted themselves into a corner because they have proven, by their own methods, that the world began abruptly in an act of creation to which you can trace the seeds of every star, every planet, every living thing in this cosmos and on the earth. . . . That there are what I or anyone would call supernatural forces at work is now, I think, a scientifically proven fact” (“A Scientist Caught Between Two Faiths: Interview with Robert Jastrow,” Christianity Today, August 6, 1982, pp. 15, 18).

It is important to note that, prior to the development of the Big Bang theory, disbelief in God was tied closely to the idea of an eternal, un-caused, and un-created universe. Afterwards, however, non-believers began to claim that these advances in science actually disproved God. What had always been interpreted as clear support for a Creator—and resisted for that very reason—almost overnight turned into the claim that atheists had been right all along.

This attitude, unfortunately, led to a corresponding reaction from the creationist community. Just as many astrophysicists felt that the expanding universe theory was a ploy to inject religion into science, many Christians have come to feel that the Big Bang theory is an effort to undermine the biblical account of creation. Other Christians, however, feel that the Big Bang theory is consistent with the Bible’s account and welcome such compelling evidence for the universe having a beginning.

With that said, it is important to understand that the Big Bang theory is just that—a theory. The exact nature or cause of that “beginning” has not been explicitly proved by empirical science, nor can it be.

Did God use the “Big Bang” to create the universe? The idea itself—that the universe came into existence in an instantaneous expansion—is compatible with biblical creationism, as long as there is recognition that the ingredients and forces of the big bang were created by God “out of nothing” (see Hebrews 11:3). Scripture only says that God created the heavens and earth (Genesis 1:1), speaking the universe into existence (Psalm 33:6; Hebrews 11:3). Could some of the evidence that appears to point to a “big bang” actually be pointing to God’s initial creative act? Possibly.

At the same time, the Big Bang theory, as it is commonly presented by the scientific community, contains atheistic presuppositions and contradicts the biblical creation account. In that sense, no, God did not use the “Big Bang” to create the universe.

Both old earth creationism and young earth creationism seek to solve the apparent conflict between science and the Bible in regard to the age of the earth. What is the apparent conflict? If the book of Genesis is interpreted strictly literally, it seems to indicate that the earth and the universe are around 6,000 years old. In contrast, various scientific dating methods place the age of the earth around 4.5 billion years and the age of the universe around 14.6 billion years.

The options to solve the apparent conflict are as follows: the Bible is wrong, the Bible is being interpreted incorrectly, or the scientific data is being interpreted incorrectly.

Neither old earth creationism nor young earth creationism teaches that the Bible is wrong. Generally speaking, both old earth and young earth creationists believe in the inspiration, inerrancy, and authority of God’s Word. What differs between these approaches is one’s view on what the Bible is, in fact, saying. It’s a matter of interpretation.

Old earth creationists believe a strictly literal approach is not the correct way to interpret the early chapters of Genesis. They view Genesis 1–2 as being primarily symbolic and/or poetic. Young earth creationists interpret Genesis 1–2 as a literal, historical account of how God created the universe. Young earth creationists question why, if the rest of Genesis is historical, should the first two chapters be interpreted differently? Old earth creationists question why, if the Bible uses symbolism in many other books, can’t metaphor be used in Genesis?

Young earth creationists contend that the scientific data supporting a billions-of-years-old universe is being interpreted incorrectly. They view old-earth arguments developed by naturalistic scientists as primarily being a defense for Darwinian evolution. They contend that the dating methods are flawed, at best, and are implemented by scientists with bias, presuppositions, and agendas. Old earth creationists view the scientific dating methods as being reasonably accurate and therefore accept that the earth and the universe are truly old. Also, a great number of old earth creationists reject Darwinian evolution.

So, in the old earth vs. young earth debate, who is correct? As a ministry, GotQuestions.org definitely leans toward the young earth perspective. We believe that Genesis chapters 1 and 2 are meant to be read literally, and young earth creationism is what a literal reading of those chapters presents. At the same time, we do not view old earth creationism as heresy. We are not going to question the faith or motives of our brothers and sisters in Christ who disagree with us on this issue. Ultimately, one can hold to views other than young earth creationism and still have an accurate understanding of the core doctrines of the Christian faith.

As we interpret it, the Bible indicates that the earth is relatively young. According to secular scientists and those who accept an old-earth reading of Scripture, the earth is very old. Since neither viewpoint can be explicitly proved, we choose to side with a plain/literal interpretation of the Bible.

June 10th

The next best thing to do

Seek if you have not Found. “Seek, and ye shall find.” Luke 11:9.

“Ye ask, and receive not, because ye ask amiss.” If you ask for things from life instead of from God, you ask amiss, that is, you ask from a desire for self-realization. The more you realize yourself the less will you seek God. “Seek, and ye shall find.” Get to work, narrow your interests to this one. Have you ever sought God with your whole heart, or have you only given a languid cry to Him after a twinge of moral neuralgia? Seek, concentrate, and you will find.
“Ho, every one that thirsteth, come ye to the waters.” Are you thirsty, or smugly indifferent—so satisfied with your experience that you want nothing more of God? Experience is a gateway, not an end. Beware of building your faith on experience, the metallic note will come in at once, the censorious note. You can never give another person that which you have found, but you can make him homesick for what you have.
“Knock, and it shall be opened unto you.” “Draw nigh to God.” Knock—the door is closed, and you suffer from palpitation as you knock. “Cleanse your hands”—knock a bit louder, you begin to find you are dirty. “Purify your heart”—this is more personal still, you are desperately in earnest now—you will do anything. “Be afflicted”—have you ever been afflicted before God at the state of your inner life? There is no strand of self-pity left, but a heartbreaking affliction of amazement to find you are the kind of person that you are. “Humble yourself”—it is a humbling business to knock at God’s door—you have to knock with the crucified thief. “To him that knocketh, it shall be opened.”

June 10

“And we know that all things work together for good to them that love God.” (Rom. 8:28.)

HOW wide is this assertion of the Apostle Paul! He does not say, “We know that some things,” or “most things,” or “joyous things,” but “ALL things.” From the minutest to the most momentous; from the humblest event in daily providence to the great crisis hours in grace.
And all things “work”—they are working; not all things have worked, or shall work; but it is a present operation.
At this very moment, when some voice may be saying, “Thy judgments are a great deep,” the angels above, who are watching the development of the great plan, are with folded wings exclaiming, “The Lord is righteous in all his ways, and holy in all his works.” (Psa. 145:17.)
And then all things “work together.” It is a beautiful blending. Many different colors, in themselves raw and unsightly, are required in order to weave the harmonious pattern.
Many separate tones and notes of music, even discords and dissonances, are required to make up the harmonious anthem.
Many separate wheels and joints are required to make the piece of machinery. Take a thread separately, or a note separately, or a wheel or a tooth of a wheel separately, and there may be neither use nor beauty discernible.
But complete the web, combine the notes, put together the separate parts of steel and iron, and you see how perfect and symmetrical is the result. Here is the lesson for faith: “What I do thou knowest not now, but thou shalt know hereafter.”—Macduff.
In one thousand trials it is not five hundred of them that work for the believer’s good, but nine hundred and ninety-nine of them, and one beside.—George Mueller.

“GOD MEANT IT UNTO GOOD” (Gen. 50:20)

“God meant it unto good”—O blest assurance,
  Falling like sunshine all across life’s way,
Touching with Heaven’s gold earth’s darkest storm clouds,
  Bringing fresh peace and comfort day by day.

’Twas not by chance the hands of faithless brethren
  Sold Joseph captive to a foreign land;
Nor was it chance which, after years of suffering,
  Brought him before the monarch’s throne to stand.

One Eye all-seeing saw the need of thousands,
  And planned to meet it through that one lone soul;
And through the weary days of prison bondage
  Was working towards the great and glorious goal.

As yet the end was hidden from the captive,
  The iron entered even to his soul;
His eye could scan the present path of sorrow,
  Not yet his gaze might rest upon the whole.

Faith failed not through those long, dark days of waiting,
  His trust in God was recompensed at last,
The moment came when God led forth his servant
  To succour many, all his sufferings past.

“It was not you but God, that sent me hither,”
  Witnessed triumphant faith in after days;
“God meant it unto good,” no “second causes”
  Mingled their discord with his song of praise.

… … … … …

“God means it unto good” for thee, beloved,
  The God of Joseph is the same today;
His love permits afflictions strange and bitter,
  His hand is guiding through the unknown way.

Thy Lord, who sees the end from the beginning,
  Hath purposes for thee of love untold.
Then place thy hand in His and follow fearless,
  Till thou the riches of His grace behold.

There, when thou standest in the Home of Glory,
  And all life’s path lies open to thy gaze,
Thine eyes shall SEE the hand which now thou trustest,
  And magnify His love through endless days.

—Freda Hanbury Allen.

10 JUNE

An offer of pardon

‘Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins.’ Isaiah 40:2
SUGGESTED FURTHER READING: Hebrews 10:11–18

Her iniquity is pardoned. The Messiah is coming to put away all sin by the one full, sufficient sacrifice of himself. We know that he is come, the atonement made, the ransom paid and accepted, and a throne of grace established to which whoever comes shall in no wise be cast out. To be capable of this comfort, the heart must be in a state suited to it. A free pardon is a comfort to a malefactor, but it implies guilt, and therefore they who have not broken the laws would be rather offended than comforted by an offer of pardon. Could we suppose that a company of people, who were all trembling under an apprehension of the wrath of God, constrained to confess the justice of the sentence, but not as yet informed of any way to escape, were to hear this message for the first time and to be fully assured of its truth and authority, they would receive it as life from the dead. But, for want of knowing themselves, it is to be feared that many who have received pleasure from the music of the Messiah, neither found nor expected nor desired to find any comfort from the words.
FOR MEDITATION:
My soul is beset
The death that he died,
When nailed to the tree,
With grief and dismay,
The blood that he spilt,
He answered the prayer
I owe a vast debt
To sinners applied,
Of one, who like me,
And nothing can pay:
Discharge from all guilt:
Was nigh to despair;
I must go to prison,
This great Intercessor
He did not upbraid him
Unless that dear Lord,
Can give, if he please,
With all he had done,
Who died and is risen,
The vilest transgressor
But instantly made him,
His pity afford.
Immediate release.
A saint and a son.

SERMON SERIES: MESSIAH, NO. 1 [3/4], ISAIAH 40:1–2