How do beliefs about creation impact the rest of theology?

Whilst this theory did not deny God as Creator—for who created the speck of protoplasm?—yet it brushed aside the truth of man’s creation as set forth in Genesis 1 and 2. And if that account is mythical, what sure foundation have we for believing any statement in God’s Word? Darwinism also denied the fall of man, and if that is denied where is the necessity of the atoning work of Christ?

The words in Genesis 1:26-27, “Let us make man in our own image, after our likeness: and let them have dominion,” are peculiar to man's creation. Other forms of life had already been brought forth, by the “waters” and the “earth” (vv. 20, 24), but in man's creation, Elohim—the Triune God—acts directly and deliberately. Genesis 2:7-25, gives the details of his creation in the concrete, as the earlier mention of it does in the abstract—not two events, but the same in different aspects. This record of man's creation is neither mythical nor parabolic, but literal. It is assumed as historic fact by the Lord (Matt. 19:4-6) and the inspired Apostle (1 Tim. 2:13 -14), and is fundamental to revealed truth concerning man in his present condition (Rom. 5:12 -19) and future state (1 Cor. 15:12 -19). Evolution, in its modern aspects, virtually denies this record, although it is endorsed by the Son of God (Matt. 19:6), who in Scripture is honoured and owned as man's Creator (John 1:3).

In our time "Creator" has become a merely complimentary title upon men's lips. The theory of evolution represents the various forms of life as we know them to be just developments of lower forms, ever struggling upward in virtue of some power inherent in themselves. This view makes God at best a mere superintendent. That man is an independent creation, absolutely and essentially distinct from every other, is no longer believed by the many. But how does Scripture speak as to this? The sacred oracles most unquestionably represent God as the source and originator of everything — not only of everything that we see, but of "all things that are in heaven and that are in earth, visible and invisible" (Col. 1:16). Six times in Gen. 1 the word "created" is used of His handiwork. "By faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear" (Heb. 11:3). Not "by geological research" (good and useful as this may be in its place), but "by faith" we understand. Matter is not eternal; it was created by the hand of God. But, what is of greater moment to us, man also was divinely created. Daniel used no figure of speech when he said to Belshazzar: "The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified." He was seeking to impress upon the guilty man the fact that he was a creature of God, with deep responsibilities to Him, which he had never acknowledged. This was the truth which Paul insisted upon with the learned men of Athens in Acts 17. He quoted with approval their own poet's words, "We are also His offspring," and himself added, "He gives to all life and breath and all things." To these learned dreamers the apostle judged it necessary to teach that man came forth from the workshop of the Almighty. The process is described in Gen. 1:2. First we hear God saying, "Let us make man in Our image, after Our likeness," and then we have the different stages in the work. "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul." The divine Potter first formed the body, and then into the inanimate frame He breathed His own breath. Man is thus a being totally distinct in nature and character from every other creature of God's hand.

We may just notice how readily even commentators stray, who speak without entire subjection to the words of Scripture. Thus one who objects justly to those who trust not only the ascertained facts of geology, but the changing and uncertain hypotheses of its teachers, cites "In six days God created," etc. But this is erroneous. The Bible never speaks so. See Ex. 20:11: "For in six days Jehovah made heaven and earth, the sea," etc. This is the express testimony of the Holy Ghost. The creation proper (Gen. 1:1) was before the six days when particular objects were no doubt created for the Adamic earth. Again, others err by confounding the original creation with the empty and confused state into which (not the heavens but) the earth is shown us in Gen. 1:2; where the idiom as other scripture (Isa. 45:18) rejects the assumption of God's originally creating a chaos: an idea natural to paganism. "In the beginning God created the heavens and the earth." The break-up described in verse 2 was a subsequent state, in contrast with the original order, and with the final one detailed for man.

None should be surprised that God's creating should be an object of faith. For as creation brings in the activity of God, so the denial of it, which is the darling of modern speculation, excludes God, and exposes souls to the debasing delusion of materialism. But creation is not all, though it supposes God and, as we are here told, by the word of God, without which all is uncertain reasoning. By faith we understand not only that God created the world, but that the worlds have been framed by the word of God. His word therefore reveals the power of that word, which man knowing the impotence of his own word is apt to despise, as if God was such a one as himself. This is much, but not all, for man is fallen, a sinner departed from God. Creation is here declared to be His work; but sin demands of Him a new work. Man needs a Saviour, and a Saviour by sacrifice, that he may be brought to God. This accordingly is the next truth presented to us.

We can easily recognize something of the significance of such a statement; but do we recognize how far it will lead us? If the Word be, as should be plain, the One who utters out the mind of God, does this merely show us that creation is the embodiment of that mind? that God willed, and the Word performed? Or does it not, at least, prepare us to believe that creation as His work would be a revelation of His character, His thoughts and purposes? This latter is the only sufficient and worthy reason for the emphasis laid upon the fact that the Word was the Creator. The action of the Word, then, was the speech of God: who, if He speak, speaks not simply because He will, but because He has something to communicate. What is it He has to speak of — He who surely cannot speak an idle word? If we can trust such thoughts, how far will they carry us? far beyond the point at which "natural theology," so-called, leaves us. It will be a little thing then to find that it shows, as any manufactured article might do, that some Being made it, — by the marks of design in it that it had a Designer. Nay, we shall realize it as that which, — written as a universal language which has never suffered from the judgment of Babel — God has used to utter His parables of divine wisdom in every attentive ear. True, they are parables, and need care to interpret them, — need diligence of heart to use the care; but so would lead into the most fruitful exercise of heart and conscience, if by them we sought believingly to draw near to God.

Although the greatest human intellects have studied the creation, men are in utter darkness as to its origin and purpose. The Christian, receiving by faith the word of God, understands "that the worlds were framed by the word of God"; and that God created all things "to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God" (Heb. 11:3. Eph. 3:9-10).

The basis-fact here is that of a Creator-God, who cannot therefore but be for the work of His hands. His hands have made us, and not rudely; but fashioned us so as to be witnesses of His handiwork. He must design; then, to have His creature filling the place for which He made him; and will surely not deny the understanding necessary to this. This is an argument which the 139th psalm dwells upon at large, and which the New Testament for the Christian puts in the strongest possible way. Here we can speak of new creation, and of the word of God as that by which He has begotten us to Himself. No fear that He may deny it to us. To us it is as milk to a new-born babe — the one necessity of its nature.

Four points come before us in the verses I read. In them we have the great introductory principles of faith. "By faith we understand that the worlds were framed by the word of God." Every child might say that God made everything, but that is hardly the subject of faith. It is said "By faith we understand" we have a moral apprehension. Then it is not said that the worlds were made by God, though that is true, but "by the word of God." There is thus a revelation of purpose, because the word of God is the expression of what is in His mind. One could hardly read the account of creation in Genesis 1 without seeing that it was not merely divine power forming everything, but that God was uttering His mind as to things. We have continually recurring "And God said." This gives me a great sense as to this world, that God made it for a purpose. And what is the purpose? That Christ is the appointed Heir, and the whole universe is to be filled with His glory. What a different idea such a thought gives to the Christian. I find men using this world as if it belonged to them, and exercising their ingenuity to get as much as they can out of it for themselves. We have come into the world, and find ourselves in such a system of things and we have grown up in it, but now through faith we understand that God had a purpose in regard to His own creation. Every thing is for His Son. "All things were created by him and for him," and the Father has put all things into His hands.

Nor is the God that made all only a Creator. He is Lord of heaven and earth. His authority is constant everywhere. Fallen man writhes under this truth, because it at once appeals to conscience. As a man, I am His creature, and by that tie necessarily His servant. Am I doing His will? Am I pleasing Him as the motive of my life? But now I am a fallen man, departed from Him, and I like to do my own will, though knowing it is opposed to His. But if He is Lord of heaven and earth, He must call me to account for my misdoing; and what and where must be my portion, especially if I go as I am? He could not be the good and holy and righteous, as He must be as the true God, if He were indifferent to His own honour, and to His creature's dishonour, habitual too as it is.

The creatorial glory of God is here the ground of worship by the elders. “For Thy will they were,” that is, all‎ things exist according to His will or sovereign pleasure,‎ ‎“and they have been created.” He caused them to exist,‎ He is the origin and source of all creation. The worship here is grounded on the knowledge of God, what He is in His own Being and as Creator and Sustainer of the universe. The first and fundamental claim of God on His creatures is this necessary recognition of His power and glory, creating and upholding all — men and angels, things animate and inanimate, of all in the celestial and terrestrial realms.‎ The first subject revealed in the Scriptures is that of creation, and the first, moreover, in which faith is demanded (Heb. 11:3). The worship in the next chapter is founded on redemption by blood, and hence the Lamb necessarily becomes the central figure. The throne itself is the prominent subject in our chapter; the Lamb in connection with the throne that of Revelation 5.‎