The Apostles' Creed: Maker of Heaven and Earth

Last time we began to examine the Creed’s description of the object of our faith, viz. the triune God. The first part of that description concerned “God the Father.” Thus we learned that the God in whom we believe is a personal (or relational) God. He is the Father eternally, in his being (i.e. his operations ad intra), in relation to his begetting of the Son. He is also the adoptive Father temporally, in the economy of redemption (i.e. his operations ad extra), in relation to all he those he has redeemed from the curse of sin and misery. The Creed further described him as “almighty,” signaling that his power is unmatched. Nothing lies outside his sovereign authority and strength.

In this lesson we will consider the next part of the Creed’s description of God the Father. He is “maker of heaven and earth.” The phrase “heaven and earth,” is the Bible’s way of referring to everything except God. In Genesis 1:1 we read, “In the beginning God created the heavens and the earth.” The Nicene Creed also adds, “of all things visible and invisible.” The visible is the material universe. The invisible is any immaterial aspect of the universe, including human souls and angels. God’s work of creation is one of the two works by which he executes his eternal decrees. Shorter Catechism question seven asks: “What are the decrees of God?” It answers: “The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever comes to pass.” Question eight then asks: “How does God execute his decrees?” And it answers: “God executes his decrees in the works of creation and providence.” It continues in questions nine and eleven to define these works, writing: “The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good,” and, “God’s works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.” This is essentially what is being communicated in the phrase “maker of heaven and earth.”

It should be noted that just as with the attribute “almighty,” the Creed does not mean that the Father does these works to the exclusion of the Son and Holy Spirit. On the contrary, the Son and Holy Spirit do the works of creation and providence just as the Father does. These are the works of the triune God, not the works of any particular person of the Trinity exclusively. Nonetheless, the Bible teaches that the three persons perform different operations in their work ad extra that correspond to their operations ad intra. God the Father does these works through the Son and by the power of the Holy Spirit (Gen. 1:2; John 1:3; 5:17; Col. 1:16-17; Heb. 1:2-3). Thus it is appropriate to ascribe these works, first, to the Father. God’s works of creation and providence teach us several important things about him.

The Creator-Creature Distinction

God is essentially different from us. We are creatures. He is not. “God is,” as Shorter Catechism question four says, “a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.” We are composite; he is not. We are bodily; he is not. We are limited; he is not. We are temporal; he is not. We are changeable; he is not. This distinction entails our utter dependence upon him.

Creaturely Dependence

We are dependent upon God for our very existence. God created us from nothing on the sixth day (cf. Gen. 1-2). We are not only dependent on him for our beginning (i.e. his work of creation) but also for our continuation (i.e. his work of providence). As the Apostle teaches: “For in him we live and move and have our being” (Acts 17:28). This dependence is true for every aspect of our being, including our knowledge of him. We are dependent on God’s self-revelation to know him. We cannot know him otherwise. This makes the Holy Scriptures—God’s special revelation to us—most necessary. It is interesting that the Creed does not mention the Scriptures. That is not because the early church viewed them as unnecessary. It is because their necessity was unquestioned. How do we know the Creed’s teaching on God’s triunity? We know by depending on the Scriptures, a dependence that the Creator-creature distinction entails. This distinction also entails our accountability to God. If we owe our existence to him, then we owe our allegiance to him. We do not belong to ourselves but to him who created us. He is deserving of all our honor and thanks (cf. Rom. 1:21), because he is most excellent. The Apostle exclaims, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever. Amen” (Romans 11:33- 36). Any rebellion against him is, therefore, condemnable to the highest degree since the one offended is excellent to the highest degree.

The Creator-creature distinction also entails our ability to rest in the assurance that God “works all things according to the counsel of his will” (Ephesians 1:11b) and that “For those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28b). The God who created all things by the word of his power is “able to save to the uttermost” (Heb. 7:25) since he is the same “yesterday, today, and forever” (Heb. 13:38). Further, the Apostle encourages us with respect to anti-Christian spirits, writing, “Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world” (1 John 4:4). The same power that created the heavens and the earth from nothing is at work to save us. Nothing can stand in his way. “If God is for us who can be against us” (Romans 8:31b). This should bring us great comfort.

But not only should we be comforted with respect to our salvation, but also with respect to everything that happens to us in this life. Caspar Olevianus comments on this section of the Creed, writing, “Whoever is persuaded that by His providence God administers everything most wisely, and whoever is fully reconciled to Him in Christ, ought to consider whatever happens— whether public or private, happy or sad—as nothing other than benefits, indeed benefits of God, for our salvation” (An Exposition of the Apostles’ Creed, p. 48).

As we confess belief in the “maker of heaven and earth,” we confess one of the most fundamental truths of the Christian faith. God is God; we are not. This should bring great terror to those who continue in rebellion against him. There is no escaping his final reckoning. But it should bring great comfort to those who have been reconciled to him through faith in Jesus Christ.

Review Questions

1. What does the phrase “heaven and earth” mean in the Bible?
2. Which two of God’s works does the word “maker” have in view?
3. Of what prior work are God’s works of creation and providence the execution?
4. What is the difference between God’s works ad intra and ad extra? What is the significance of this distinction? What is the importance of the decree in maintaining this distinction?
5. What is the Creator-creature distinction? Why is it important?
6. What does our utter dependence upon God entail about our knowledge of him? Our assurance of salvation? Our comfort in all circumstances?

The Apostles' Creed: God the Father Almighty

The Apostles’ Creed is a confession of faith. As such it not only speaks about the act of faith (i.e. “I believe”) but also its object. In what do Christians believe? Answer: God, but not just the concept of god. We believe in the one true and living God, the God who is and who has revealed himself generally in his works of creation and providence and specially in the the Holy Scriptures and the incarnation. As J.I. Packer notes on pp. 31-32 of Affirming the Apostles’ Creed, “Today’s idea is that the great divide is between those who say, ‘I believe in God’ in some sense and those who cannot say it in any sense. Atheism is seen as an enemy, paganism is not, and it is assumed that the difference between one faith and another is quite secondary. But in the Bible the great divide is between those who believe in the Christian God and those who serve idols—“gods,” that is, whose images, whether metal or mental, do not square with the self disclosure of the Creator. One wishes that some who recite ‘I believe in God’ in church each Sunday would see that what they actually mean is ‘I do not believe in God—not this God, anyhow!’”

A.W. Tozer famously said, “What comes into our minds when we think about God is the most important thing about us.” The Creed begins by identifying God as “the Father.” What is meant by this designation? According to Scripture God is Father in at least two ways. First, God is a Father in relation to his Son. He eternally begets his Son. The Son is eternally begotten of him. Thus we confess in WCF 2.3: “In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.” Though the Son and the Holy Spirit are also fully God, the Creed begins with the Father because he is first in order of origin in the trinitarian relations. This order of origin is not chronological. God did not become a Father when he begot his Son. There was no such when. He is always the Father who begets his Son. The Father begets; the Son is begotten. This is why the Apostles often refer to the Father as God in relation to the Son whom they typically designate as Lord (cf. John 3:16; 1 Cor. 12:6; 2 Cor. 13:14; Heb. 1:5; 1 Pet. 3:3; Jude 1). It is also why The Apostles’ Creed begins with God the Father.

But there is another sense in which God is designated Father. He is also, eternally, the heavenly Father of all his adopted children within the creation. Thus Jesus taught his disciples to pray, saying, “Our Father in heaven…” And the Apostle encourages the Romans, writing, “For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs-heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:14-17). We also confess in WCF 12.1: “All those that are justified, God vouchsafes, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.” To confess faith in God the Father is to confess that we belong to him as his beloved children. Our fundamental identities are not found in the various human relationships that bind us—whether earthly families, marriages, national citizenship, etc.—but in the heavenly family, marriage, and citizenship into which we have been adopted. To be an adopted child of God is to participate, albeit in a creaturely way, in the eternally blessed relationships of the Father, the Son, and the Holy Spirit. Our God is personal. He does not become personal when he creates. He is eternally personal in himself personally invested in the history of his creation. This personal investment is revealed to us by way of a covenant. Thus Caspar Oliveanus teaches on pp. 9-15 of his An Exposition of the Apostles' Creed that the Creed is at bottom a covenantal affirmation. Our God is not only over and apart from us. He is also for and with us.

The Creed continues by describing God the Father as “almighty.” Besides the fact that he is good, we confess that he is unlimitedly powerful. But this raises a question. Does the Creed’s attribution of almightiness to the Father mean that the Son and Spirit are less mighty? No. The power of the Father is an attribute of the deity he shares with the Son and the Spirit. Just as each person of the trinity is equally God, so each is equally almighty. But what does God’s almightiness entail?

I remember a moment in fourth grade when one of my teachers asked if anyone in the class could draw a two-dimensional shape with just two straight lines? Believing I could do anything, I raised my hand. She handed me the chalk. I walked to the board. After several failed attempts, I sat down. The lesson was clear. Some things are impossible by definition (i.e. a two-dimensional shape, by definition, cannot be drawn with only two straight lines). Does God’s unlimited power mean that he can draw a two-dimensional shape with two straight lines? No, that’s nonsensical. God’s almightiness does not mean he has the ability to be nonsensical. It also doesn’t mean he has the ability to act contrary to his own nature. God cannot sin, which is another way of saying he cannot cease to be God. God’s almightiness means that he is able to do whatever he pleases, as Ps. 115:3 says, “Our God is in the heavens; he does all that he pleases.” And he is only pleased to do that which is consistent with his nature.

God’s almightiness is evident in his works of creation and providence. God spoke forth the creation from nothing by the word of his power. Moreover, as we confess in SC 11, “God's works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.” Both these works are the execution of God’s eternal decree, of which we confess in WCF 3.1: “God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.” Included in this decree is the predestination of some (i.e. the elect) to everlasting life and the foreordination of others to eternal destruction.

To confess that God is almighty is to confess that he controls all that comes to pass in such a way that it cannot be otherwise. His plan cannot be thwarted. But if that is true, what about evil? And what about human free will? While God’s almightiness is not limited by his creation in any way, he has created human beings with moral agency. That means we have the freedom to act according to our nature. Like him we are able to do whatever we please, but we are not able to please whatever we please. We are not able to get behind our nature to change it at any point. We are secondary agents with the power of secondary causation. God is therefore able to be in control of all we do without that control being active at every point. We only do what God has decreed we will do AND we always ultimately do what we please. Both are true. We alone are culpable for the evil we do, because we are the only active causal agents in it and we always intend evil by it. God’s agency in evil's occurence is permissive, and he has ordained it for good reasons, reasons that he has not fully disclosed to us. He is not the author of evil, but neither is evil something that is outside his power at any point.

But if God has the power to rid the world of evil, why doesn’t he? This is sometimes called the problem of evil. The argument goes as follows. (1) Evil exists in God’s creation. (2) An all-good God would eliminate evil if he could. (3) An all-powerful God could eliminate evil if he would. (4) Therefore, God cannot be both all-good and all-powerful. The problem with this problem is that it doesn’t simply make the elimination of evil an entailment of God’s goodness. We would agree with that. It makes the immediate elimination of evil an entailment of God’s goodness. We disagree with that. As Packer says on p. 48 of Affirming the Apostles’ Creed, “If God moves more slowly than we wish in clearing evil out of the world and introducing the new order, that, we may be sure, is in order to widen his gracious purpose and include in it more victims of the world’s evil than otherwise he could have done.” Further, he has already begun this good process within all his adopted children, and because he is almighty we can be assured that he will finish what he has begun. There is therefore much comfort in the doctrine of God’s almightiness. As Oliveanus writes on p. 41 of An Exposition of the Apostles’ Creed, “I believe that I have a covenant with God almighty, who by His omnipotence both brings to pass whatever He wills in all the world and prevents, confuses, and drives back whatever He does not will or has not decreed, so that it is impossible for these things to happen.”

Christians believe in the one true and living God who has revealed himself as both an eternal Father to his only begotten Son and a temporal Father to his adopted children. He is personal, good, and powerful. Working out his holy and wise decree for his own glory and the good of his adopted children.

Review Questions

1. What is the significance of the designation “Father” being applied to God? In what two ways is he a Father?
2. What is the significance of the Creed’s description of God the Father as “almighty”? Why is this attribute ascribed to the Father? Are the Son and Spirit less mighty?
3. Does God’s almightiness mean that he can do anything? If not, in what does it mean?
4. How does God’s almightiness relate to human free will and the existence of evil?

God Made Me This Way! (Part 2)

Last time we considered this objection from the perspective of God’s original created design under two headings: (1) “Man’s Creation Male and Female” and (2) “The Image of God and the One Flesh Union.” Under the first heading we concluded that the Bible’s answer to the objection “God made me this way!” is to say, “No, that’s not true. In God’s finished good creation there was no homosexuality. Therefore, it must be a result of humanity’s fall into the estate of sin and misery. It is an unnatural and sinful perversion of what God made, including you.” Under the second we concluded that the Bible’s answer is to say, “No, that’s not true. The image of God in which humanity was created was expressed through the smaller husband and wife marriage community which was commanded to propagate an increasing community of offspring. Homosexuality runs contrary to this expression. Therefore it must be part of the perversion of the image of God that occurred in the fall.”

        

In this lesson, rather than thinking about the objection from the perspective of protology (i.e. doctrine of first things), we’ll think about it from the perspective of eschatology (i.e. doctrine of last things). In the eternal decree of God there is a parallel relationship between first things and last things. As Jonathan Edwards taught in his masterpiece The End for Which God Created the World, whatever God aims to achieve must be his highest reason for creating. In other words, the creation as originally designed (i.e. protology) must have God’s end goal (i.e. eschatology) embedded within it. Thus the claim "This is just who I am!" or "God made me this way!" is more than simply an appeal to God’s original design for his creation. It’s also an appeal to his goal for it.

As we saw last time, God created man male and female after his own image, and the two were united together as one flesh in a marriage covenant as husband and wife. These were their God-given identities. After the fall God determined to send a redeemer. “The seed of the woman” would come to “crush the head of the serpent" (Gen. 3:15). This redeemer would serve as a second Adam (Rom. 5; 1 Cor. 15), undoing what the first Adam did and doing what he failed to do. But how would the elect receive these benefits? SC 30 asks, “How does the Spirit apply to us the redemption purchased by Christ? A. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.” The redemption we have is in Christ. It is ours through faith-union with him. And what is the nature of this union? LC 66 asks, “What is that union which the elect have with Christ? A. The union which the elect have with Christ is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.” Our union with Christ is described as that of a wife to her husband.

Just as God originally created a wife for the first Adam, so he is creating a wife for the second. We read about the connection between marriage and God’s work of redemption in Eph. 5:22-33, “Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ This mystery is profound, and I am saying that it refers to Christ and the church.”

We see two defining characteristics of marriage in this text: (1) The husband’s headship over his wife, and (2) The one flesh (or body) union between one man and one woman. These characteristics of the marriage relationship between husband and wife correspond to Christ’s relationship to his church. Just as Adam was the head of his wife, so Christ is the head of his church, and just as Adam and Eve were joined together in a covenant bond as one flesh, so Christ and his church are joined together in a covenant bond as one body. It is through this relationship of headship and union that sinners are saved.

As we think about this analogy in terms of the renewal of the image of God, we might also say, just as the image of God was expressed in the smaller marriage community of Adam and Eve propagating an increasing community of offspring, so it is being renewed through the marriage community of Christ and his church, which is propagating an increasing community of offspring by making disciples of all nations. Christ, in union with his church, is working to fulfill the original goal of being fruitful, multiplying, filling, subduing, and having dominion over the earth. We read about the consummation of this renewal in Rev. 19:6-9. The text says, “Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, ‘Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure’— for the fine linen is the righteous deeds of the saints. And the angel said to me, ‘Write this: Blessed are those who are invited to the marriage supper of the Lamb.’ And he said to me, ‘These are the true words of God.’” This is the final sanctifying act that Christ performs for his bride.

We may, therefore, evaluate homosexuality by testing its conformity to the headship and union that characterizes Christ's redemptive relationship with and goal for his church. When we overlay this biblical paradigm with the homosexual paradigm what do we see?

First, we see that homosexuality cannot achieve the headship that a husband should have relative to his wife, since homosexual partners can only be relational equals. This fails to conform to the analogy Paul draws to Christ’s headship over his church. That headship has two senses. First, as the Son of God, Christ is our natural head by virtue of his deity. The homosexual paradigm, therefore, effectively denies Jesus’ deity, which is blasphemy. Second, as the incarnate Mediator, Christ is our covenantal head. The homosexual paradigm, therefore, effectively denies Jesus’ covenantal authority over us. Both denials, paradigmatically speaking, deprive him of his ability to save, specifically with respect to his power, thus undermining the gospel.

Second, we see that homosexuality cannot achieve the one flesh union of husband and wife. Try as they may homosexual partners can only be two distinct individuals. This has massive implications for love. The Apostle clearly bases the love a husband should have for his wife on the fact that she is his body. While homosexual partners may love one another as individuals, they can never share the kind of love that is associated with the one flesh union. This fails to conform to the analogy Paul draws to Christ’s love for his church. Being unable to achieve the one flesh union, the homosexual paradigm effectively denies the same union between Christ and his church and therefore the basis of his love for her, viz. himself (she is his body). This, again, paradigmatically speaking, deprives Jesus of his ability to save, specifically with respect to his willingness (or love), thus undermining the gospel. 

Because the homosexual paradigm effectively denies Christ’s headship over and union with his church, it denies Jesus’ ability to save sinners both in terms of his power and willingness (or love), respectively. And because Jesus’ salvation of sinners is unto the renewal of the expression of the image of God in being fruitful, multiplying, filling, subduing, and having dominion over the earth, homosexuality also effectively denies this goal.

So, in answer to the objection, "God made me this way!” the Christian may also appeal to God’s goal for what he made. If homosexuality effectively denies that goal, then it cannot be true that God made anyone homosexual. Homosexuality effectively denies God’s goal for his creation by: (1) denying the headship of Christ over his church, both naturally and covenantally, thus depriving him of his power to save, (2) denying the one body union of Christ with his church, thus depriving him of his willingness (or love) to save. In other words, homosexuality effectively denies Jesus’ ability to renew the expression of the image of God in being fruitful, multiplying, filling, subduing, and having dominion over the earth.    

God Made Me This Way! (Part 1)

The Creation of Man and Woman

One of the most common beliefs put forward in the interest of the normalization of homosexuality has to do with nature or identity. We see this belief expressed whenever a proponent within the homosexual movement says, “This is just who I am!" How should Christians evaluate and answer such a belief?

First we need to understand that human identity is rooted in God’s work of creation. To say, “This is just who I am!" is the theological equivalent of saying, “God made me this way!” We must, therefore, begin with the biblical doctrine of creation when addressing such a belief.

When we look at the creation account in Genesis 1-2, what do we see? We don’t see God creating humanity as a self-identifying blank slate. We see him creating a man and a woman. He determines identity as he creates. Moreover, we don’t see God creating man for man or woman for woman. We see God creating one man and one woman for each other. When he finishes (2:1) his good (1:31) creation all the basic elements of human society are present but homosexuality is absent. Homosexuality doesn’t appear until after humanity’s fall into the estate of sin and misery.

The first explicit biblical reference to homosexuality is found in Gen. 19:5 as the men of the city of Sodom try to rape two angels who appear as men. This is why homosexuality is sometimes referred to as sodomy. Ezekiel 16:49-50 comments on Sodom’s sin, saying, “Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did an abomination before me. So I removed them, when I saw it.” The Hebrew word that is translated abomination, means “morally disgusting.” It’s the same word used to describe homosexuality in Lev. 18:22. That text says, “You shall not lie with a male as with a woman; it is an abomination.” Jude 7 describes Sodom's condemnation to that of hell saying, “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day—just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.” The Bible describes homosexuality as sinful, unnatural, and deserving God's condemnation. Rather than conforming to God’s original good design for his creation, it is a result of the fall.   

One might object: “There’s no sex whatsoever prior to the fall. Does that mean heterosexual sex is bad too?” But this objection fails to account for the command of God in Gen. 1:28 to “be fruitful and multiply and fill the earth.” Such a command implies the conception of children. We see the same in Gen. 2:24, which says “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” The one flesh union includes sexual intercourse.

Therefore, our first answer to the objection, “God made me this way!” is to say: “No, that’s not true. In God’s finished good creation there was no homosexuality. In fact, the first explicit reference to homosexuality is condemned by God. Therefore, it must be a result of humanity’s fall into the estate of sin and misery. Homosexuality is a sinful and unnatural perversion of what God made, including you.”       

The Image of God and the One Flesh Union

One key aspect of the creation of humanity is the imago dei (i.e. the image of God). The image of God is what sets humanity apart from the beasts of the earth. It’s what makes us unique. Gen. 1:27 says, “So God created man in his own image, in the image of God he created him; male and female he created them.” But what is this image?

The Apostle Paul teaches in Col. 3:10 and Eph. 4:24 that God is renewing the image of God in believers according to three different aspects. Col. 3:10 says, “And have put on the new self, which is being renewed in knowledge after the image of its creator.” Eph. 4:24 says, “And to put on the new self, created after the likeness of God in true righteousness and holiness.” Therefore we confess in The Westminster Confession of Faith 4.2a, “After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image.” Interestingly, these three aspects of the image of God correspond to the three mediatorial offices of Christ. Knowledge corresponds to his prophetic office; holiness (1^st table of the moral law) corresponds to his priestly office; righteousness (2^nd table of the moral law) corresponds to his kingly office.

Reformed theologians have historically distinguished between two senses of the image of God. In a broad sense, it is simply the intellectual (i.e. knowledge) and moral (i.e. holiness and righteousness) faculties that make us human. Even after the fall humanity retained these faculties, although in a totally depraved condition. We see this sense of the image in Gen. 9:6. The text says, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.” This is what gives humanity, even in its fallen condition, dignity and worth.

In a narrow sense, however, the image is humanity's originally righteous condition, which was, of course, completely destroyed in the fall. Humanity is no longer characterized by original righteousness but by original sin. Rather than being innocent and pure, we are guilty and corrupt in our whole nature. This is the sense in which the Apostle speaks of the image as being renewed in Christians in Col. 3 and Eph. 4.

This image, while constituted within individuals, isn’t expressed through individualism. It is expressed in and through community. We see this in God's command to his image bearers in Gen. 1:28. The text says, “And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’” Humanity was created to express the image of God by being fruitful, multiplying, filling, subduing and having dominion over the earth. Adam’s and Eve’s smaller marriage community was expected to propagate an increasing community of offspring. Only as two individual human beings of the opposite sex became one flesh could humanity properly express the image of God. Husband and wife, two individuals with two distinct bodies, were to function together as one body in the interest of further forming and filling God’s good creation. 

Because we see the image of God expressed in the beginning through the smaller husband and wife marriage community propagating an increasing community of offspring, and homosexuality runs contrary to this expression, we must conclude that it is contrary to the image of God narrowly considered.

Therefore, our second answer to the objection, “God made me this way!” is to say: “No, that’s not true. The image of God in which humanity was created was expressed through the smaller husband and wife marriage community which was commanded to propagate an increasing community of offspring. Homosexuality runs contrary to this expression. Therefore it must be part of the perversion of the image of God that occurred in the fall.”

Engaging the Homosexual Movement

Last Summer I taught a six-part Sunday school series at Neon Reformed entitled Engaging the Homosexual Movement. The class schedule was as follows:

1. God Made Me This Way! (Part 1)
2. God Made Me This Way! (Part 2)
3. Jesus Never Condemned It!
4. Judge Not Lest Ye Be Judged!
5. Does Your God Hate Me?
6. Do You Hate Me? 

In the interest of dusting off this old blog, I thought I might publish this and other short Sunday School series moving forward. Perhaps it will be a benefit to some.