Psalm 62
Song of Trust in God Alone

To the leader: according to Jeduthun. A Psalm of David.

For God alone my soul waits in silence;
from him comes my salvation.
He alone is my rock and my salvation,
my fortress; I shall never be shaken.

How long will you assail a person,
will you batter your victim, all of you,
as you would a leaning wall, a tottering fence?
Their only plan is to bring down a person of prominence.
They take pleasure in falsehood;
they bless with their mouths,
but inwardly they curse. Selah

For God alone my soul waits in silence,
for my hope is from him.
He alone is my rock and my salvation,
my fortress; I shall not be shaken.
On God rests my deliverance and my honor;
my mighty rock, my refuge is in God.
Trust in him at all times, O people;
pour out your heart before him;
God is a refuge for us. Selah

Those of low estate are but a breath,
those of high estate are a delusion;
in the balances they go up;
they are together lighter than a breath.
Put no confidence in extortion,
and set no vain hopes on robbery;
if riches increase, do not set your heart on them.

Once God has spoken;
twice have I heard this:
that power belongs to God,
and steadfast love belongs to you, O Lord.
For you repay to all
according to their work.

Lyrics:

When I die don’t cry for me
In my fathers arms I’ll be
The wounds this world left on my soul
Will all be healed and I’ll be whole

Sun and moon will be replaced
With the light of Jesus’ face
And I will not be ashamed
For my savior knows my name

It don’t matter where you bury me
I’ll be home and I’ll be free
It don’t matter where I lay
All my tears be washed away

Gold and silver blind the eye
Temporary riches lie
Come and eat from heaven’s store
Come and drink and thirst no more

So weep not for me my friend
When my time below does end
For my life belongs to him
Who will raise the dead again

source

‘Radah’

In Gen 1:26-28, God uses the word ‘radah’, a Hebrew word that is often translated as ‘have dominion over’? But we Western Christians (and Jews?) have misunderstood its meaning. It is a word that is used only a dozen times in the Old Testament, and thus is rather special in its meaning.

We have taken it to mean ‘dominate over’ just as a mediaeval ruler or potentate would dominate over his subjects, using them for his own ends, his own pleasure, his own prestige, his own wars, etc. But an examination of ‘radah’ shows that this is NOT the type of ‘dominion’ that we are called upon to have over the creation. For example, ‘radah’ is used in Ezek 34:4, which shows the wrong type of ‘radah’. The use of ‘radah’ there shows that God condemns such an attitude:

“Woe to the shepherds of Israel, who only take care of themselves! Should not shepherds take care of the flock? You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled [radah] them harshly and brutally.” (2-5).

Whilst we might argue precisely how this applies, I am here referring to it at a higher level, namely that it shows the heart of God, whose image we are made in. And that image is tied up with our ‘radah’ of the creation.

Our ‘radah’, of the creation, is not to be with harshness and cruelty and selfishness. Our ‘radah’ is to be, not for our own sake, but for the sake of the one ruled, that is, for the sake of the creation. We should heal those parts of creation that are sick, bind up those parts that are injured, bring back those parts that are straying, search for those parts that have become lost, as it were.

So we ‘radah’ creation to represent God to it, to develop and refine and beautify it for its own sake, rather than for ours. (cf. the notion of Love: giving for the other. God is Love.)

Note: This Creation Mandate has never been rescinded. It is still in force for us, even in this gospel period.

The Creation Matters to God

In Genesis 1:26-28, God gives humankind ‘dominion’ over his Creation. Many have seemed to assume this justifies our ‘domination’ of Creation. The ‘domination’ we have exercised has had the following characteristics:

• We have treated the Creation as though it were ours for the taking and use.
• In particular, we have treated is as mere raw materials to satisfy our desires, and our economic-technical systems.
• This has often - in all cultures - led to cruelty in our dealing with animals.
• Even when we have not been brutal, we have usually treated the natural Creation as a mere backdrop to the human drama, of salvation (if Christians) or of progress (if materialists).
• Thus we have not usually allowed that Creation has any meaning in its own right.
• The above points have been exacerbated in some Christians who have assumed that the physical Creation is under a curse and will be done away with, so it does not much matter, in eternal terms.

Here is an exposition of passages of Scripture that show that the Creation is important to God, and should also be important to us. Ecological damage is an evil in God’s eyes. And the creation will be redeemed just as humanity will be. A similar message, though in a different style, can be found in a wider discussion of why Christians in particular should be ‘green’.

Gen 1:26-28, Gen 2:15: The purpose, role of humanity

The purpose, role of humanity: to cultivate, guard, steward, manage - for the sake of God and of the creation itself. See next.

(NB. Westminster confession: Chief end of Man: to glorify God and enjoy him forever: no: to steward the Creation.) (Link also with: we are God’s representatives, ambassadors, sons, trusted servants: to show him forth, be like him, have his attitudes. Also God is Love)

Gen 1:26-28, ‘Radah’

What is ‘radah’, the Hebrew word used in Gen 1:26,28 that is often translated as ‘have dominion over’? It is a word that is used only a dozen times in the Old Testament, and thus is rather special in its meaning.

We have taken it to mean ‘dominate over’ just as a mediaeval ruler or potentate would dominate over his subjects, using them for his own ends, his own pleasure, his own prestige, his own wars, etc. But an examination of ‘radah’ shows that this is NOT the type of ‘dominion’ that we are called upon to have over the creation. For example, ‘radah’ is used in Ezek 34:4, which shows the wrong type of ‘radah’. The use of ‘radah’ there shows that God condemns such an attitude:

“Woe to the shepherds of Israel, who only take care of themselves! Should not shepherds take care of the flock? You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled [radah] them harshly and brutally.” (2-5).

Whilst we might argue precisely how this applies, I am here referring to it at a higher level, namely that it shows the heart of God, whose image we are made in. And that image is tied up with our ‘radah’ of the creation.

Our ‘radah’, of the creation, is not to be with harshness and cruelty and selfishness. Our ‘radah’ is to be, not for our own sake, but for the sake of the one ruled, that is, for the sake of the creation. We should heal those parts of creation that are sick, bind up those parts that are injured, bring back those parts that are straying, search for those parts that have become lost, as it were.

So we ‘radah’ creation to represent God to it, to develop and refine and beautify it for its own sake, rather than for ours. (cf. the notion of Love: giving for the other. God is Love.)

Note: This Creation Mandate has never been rescinded. It is still in force for us, even in this gospel period.

Psa 97:1, Psa 98:7-8, Psa 96:10-13. Creation delights in God.

Various psalms like those mentioned expect various parts of creation to delight in God and in his justice. The seas are to roar, trees to clap their hands, etc.

While these passages are picturesque, they do express a truth: that creation rejoices in God and God’s ways. Each thing ‘rejoices’ in the way appropriate to it; e.g. a tree would ‘rejoice’ in the way that a tree can, and so on. Each thing rejoices because God’s ways bring health, bounty, true prosperity, shalom.

All creation, including human and non-human together, find that God’s ways are good, and to be shouted about.

Romans 8:19. Creation and God’s ‘Sons’

Romans 8:19 says that all creation waits with eager longing, groans, until God reveals his sons.

The Greek word for ’sons’ is not that used for ‘children’ or ‘make offspring’, but is ‘hios’: those who are like the father in attitude, will, decision-making tendencies, etc. The father of those times would, when he reckoned his male child had come to this state of maturity, take his son to the public place and announce “This is my son”. Meaning “I trust him to choose, behave, decide like me, and will stand all his promises he makes.”

God has sons, those who come to the maturity in Christ in such a way that we have the attitude, will, decision-making tendencies that God himself has. God is Love; his sons will be love, rather than selfishness. This links with the type of ‘radah’ that we should display.

Now, this makes sense of Romans 8:19. As we saw above, God’s creation ‘rejoices’ in God’s ways, when it is treated as God would. So, in this period in which creation suffers the harm caused by selfish humanity who exercise wrong type of ‘radah’ over it, it is eagerly longing for those human beings who will truly be God’s sons (hios) and behave towards it like God would.

So, when God’s sons are revealed (or appear on the scene), the creation rejoices. Because they are like God, and will treat it like God does. Or like God would. (This links too with our role and purpose, and the idea of being God’s ambassadors and representatives.)

‘Tsedeq’

Now, what is this way in which God would treat the creation? The clearest understanding of it is the Hebrew word ‘tsedeq’, which is translated both justice and righteousness. Paul Marshall has defined ‘tsedeq’ as ‘Maintaining right relationships among all things in the created order.’ (For fuller discussion of this, see tsedeq.html.)

Note that it is relational rather than individualistic or state-centred in meaning. Note also that it goes beyond legal frameworks. Note that, though translated ‘righteousness’, ‘tsedeq’ is not goodness; though translated ‘justice’ it is not legal judgement or retribution. Both are tsedeq. The meanings we normally apply to ‘justice’ and ‘righteousness’ are distortions, arising from what happens when we start with the presupposition that the Creation is of no value. If it is with all creation, then all creation is important. Let’s see if that is so.

Jer 12:4. Ecological results of our sin.

This verse clearly shows that ecological harm comes from sin and evil in human society. It links ecology with righteousness. We tend to think that God is only interested in righteousness, and does not want us to be too concerned about ecology. But in fact they are closely intertwined.

The Lord’s care specifically for non-human creation

But does God really love and value his creation? All we have above so far is a deduction that he does; are there any scriptures that show clearly that he does love and value his creation?

• Jonah 4:11 The Lord can concern specifically for animals
• Psa 145:9 The Lord has compassion on all he made
• Psa 36:6 Men and animals are in your care
• Lev 25:7 God has care for wild as well as domestic animals
• Lev 26:34 The land itself enjoys rest
• Lev 26:43 .. even without people
• Prov 12:10 We are to look after animals

Job 38. God has purposes beyond humanity.

But maybe God only values his creation because it provides food and resources for humanity? And, without humanity, it has no meaning? While it is certainly true that humanity is the pinnacle of God’s creation and that without humanity creation was only ‘good’ and not ‘very good’, God’s words in Job 38 and 39 show that God has purposes in his creation that do not centre on humanity. These two chapters are saying, in effect: “There are wild things, Job, that are important to me, even though they are not useful to humankind and even a threat to humankind.”

Rev 11:18. “Destroy those who destroy the earth.”

In Rev 11:18 we find an interesting plea by the angels to God in his role as final judge. They say “the time has come to destroy those who destroy the earth.”

And who is destroying the earth today? We are, those of us for whom manufacturers used to create refrigerators filled with CFCs, those of us for whom electric power is created that brings global warming, those of us who use our cars without thinking and when we could walk or cycle, and thus produce greenhouse gases, those of us who demand cheap food from all over the world and thus indirectly the destruction of rainforests and local communities, those of us who demand low taxes so that Government does not properly clean our waste, and the seas become polluted, those of us who … are, by our expectations, habits, demands, are forcing others to destroy the earth.

Heb 1:1-3, John 3:16, Eph 1:10, Col 1:20. Salvation goes beyond humanity.

We tend to think that the end state is concerned with Christ and humanity (e.g. Christ and his Bride, the mass of saved humanity). But Hebrews 1:1-3 says that Christ will inherit ‘all things’, not just humanity. Note also the integration of these ‘all things’ with humanity and forgiveness in these verses.

(So, if we mess up the creation, with pollution or by driving species to extinction, as we do, then we are damaging Christ’s inheritance. We claim to love him; do we? Or are we carelessly letting his inheritance be less than it would otherwise be?)

Notice also that that famous verse John 3:16, tells us that God so loved the world; that is, the creation, not just humanity. It specifically does not say “God so loved humankind that he gave his Son…”.

In Col 1:20 and Eph 1:10 we find similar sentiments: The whole universe is to be reconciled with God, summed up in Christ, not just humanity.

Rom 8: Creation will one day be set free from its bondage to decay.

But is not the creation to be burned up at Christ’s second coming? Not if Romans 8 is true. Rather, it will be set free from the tendency to decay. It will share the glorious freedom of the sons of God.

Notice Matt 24:37-41. When Christ comes again, “One will be taken and the other left.” Who will be left? We assume that the righeous ones will be taken from this earth, to escape it, and the wicked ones will be left, and destroyed. But look a few verses back; Jesus very explicitly compared the future division of humanity with that in the days of Noah. There it was the wicked who were taken away; the righteous were the ones who were left.

The problem is that for centuries we have assumed that the creation is unimportant to God, and will be destroyed; that idea has more to do with pagan Greek thinking than with what is revealed in Scripture. In fact, the earth will survive (though renewed and resurrected just as we will be).

This post is a continuation of:

The Meaning of Life, All of Creation and Worship

Many believers and Christians today have an underdeveloped knowledge of proper theology and proper biblical concept. It seems that they are guided more by political ideology rather than by sound biblical teaching. When discussing the purpose for the creation and existence of mankind and/or studying the book of Genesis and the creation story people do not seem to have a clear understanding of the purpose for man or of the rest of creation that ties it all together. I have heard the point made many times that God created man to glorify Himself. This is true. Yet if we do not understand or cannot explain fully what that means- we cannot really worship effectively or witness to other people effectively.

If we say to the unbeliever or potential believer, “God just likes to be worshipped,” and do not explain more fully, the listener may well go away guffawing because it could be said that what you have just described is a psychotic egomaniac- a God that has created an entire reality just so he can have someone to give him flattery and adulation. The truth is that there is far more to the concept of worship than this. Also, when teaching doesn’t cover this point with sound and thorough explanation it sends believers out ill- equipped to answer tough questions from the world.

So what is the purpose of mankind and all life, of all creation and of worship?

There are many verses throughout the Bible that proclaim the purpose for the creation of the cosmos. Simply put, all creation was made to glorify and reveal God. God created the Earth and mankind to reveal himself throughout the universe, to share himself with and through life and to commune with and through mankind and the rest of his creation. God made man special… with a special place and purpose in creation… to tend and take care of his garden and to be holy. Most people that are familiar with Judeo-Christian tradition know the rest of the story… man rebelled. Yet God’s original purpose for man and the rest of the cosmos is still intact, in force and has been reconciled by Jesus Christ.

Romans 1:18-20 says this:

18 The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, 19 since what may be known about God is plain to them, because God has made it plain to them. 20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.

Colossians 1:15-20 says this:

The Supremacy of Christ

15 He is the image of the invisible God, the firstborn over all creation. 16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

Now let us clarify what worship is. Worship is not meant to be a groveling, flattering experience for man to kiss the feet of a God who needs adulation. Worship has the same purpose that man and all of the rest of creation has- that is to commune with God… to share in God’s presence… to participate with God. Worship is as much for man as for God. Worship is a gift from God for man to share in his presence and his glory, to commune and to experience holiness and be joined together in spirit and in truth.

Jesus himself, the King of all Creation (Col. 1:15-20), spoke these words to a Samaritan woman he encountered at a community well:

John 4:23-24

23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth.”

Living a life of spirituality that is grounded in truth is worship. Worship is not supposed to be relegated to the few hours a week that we sit in a Church pew. In a sense, all life, all creation, is supposed to exist as worship.

I am always amazed at the resistance and debate that I get when I assert the Christian, people- perhaps even moreso than others, actually do have a role and responibilty to play in the maintenace of the natural world… AKA “the environment”. Too many Christians in my view, have made “the environment” something abstract… something that is “out there” separate from themselves and from God and something thus inconsequential to our walk as Christians and our concerns as men. It is true “the environment” is for mankind to be in stewardship over and for us to use. Yet, how are we to “be fruitful and multiply” if we do not acknowledge, understand and accept the full purpose God has charged us with in the Earth? Caring for the Earth and worshipfully observing our purpose ordained by God also enables us to better love our neighbors and maintain public health, to be witnesses for God’s purposes and better commune prayerfully with God.

How is it that Christians have allowed themselves to be distracted and deterred from this vital role we are meant to play by terms like “tree hugger”? Would you like to see the Church grow and like to see all those “environmental wackos” out there converted to people using their passions for enlarging the Kingdom of God? Then I think its time for the Church to rediscover this aspect of God’s intent for his people and include it as part of a Godly, balanced worldview. We are not talking about becoming environmental activists or engaging in godless naturalism here.

For more on these vital topics also visit these posts:

The Misuse of “Radah” (dominion)

A Biblical View of the Environment

A Christian View of the Environment

The Meaning of Genesis

Why Are We Here?

Project Earth: Preserving the World God Created

Quantum Freewill, the Breath and Spirit of God…

Doing Lunch With The Almighty

Poverty, Pollution and Environmental Racism

Eleven Inherent rules of Corporate Behavior

Is God Green?

Thank You For This Earth

Indigenous Mind