I’ve been enjoying Michael LeFebvre’s book, The Liturgy of Creation. It’s a study of the festivals, feasts, and calendar dates of OT Israel and how those things can help us read and understand the creation week in Genesis 1-3. I’m not quite finished with it, but so far it has been thought-provoking and insightful.
One part that stuck out to me was LeFebvre’s note that often when people approach the creation week with spectacles of science they miss a main emphasis: the seventh day. It is rather ironic: in trying to squeeze scientific data from the text (which wasn’t written from a scientific worldview) the person misses one of the main points of the text: the Sabbath rest of God.
The true beauty of the creation week is its invitation to sabbath rest. This message of rest is both the demonstratable emphasis of the text and the one major theme of the passage on which the church’s voice has been unified through history. From centuries past, there have been many different views on the nature of the creation days. Some church fathers regarded them as metaphorical days and some as actual creation events. The church has long allowed for a variety of opinions regarding the nature of the events described in the creation week. But the focus of the text that has been consistently upheld by the church throughout her history is its message about the sabbath day. Unfortunately, modern fascination to find science in the creation week tends to distract readers from its emphasis on the sabbath day. The allure of worship rather than science ought to be our focus in the study of the creation week.
Robert Godfrey writes, ‘It is surely ironic that many people today who most insistently claim that it is obvious that the days of Genesis 1 are ordinary twenty-four-hour days miss the most important point about the days, namely, that one day in seven is holy to the Lord.’ There is actually a good reason why apologetic ministries tend to overlook the sabbath day focus of the creation week. By nature, the agenda of an apologetic ministry is defined by the crisis it exists to address. Today the threat that ‘secular science’ poses to Genesis is aimed only at God’s creative work in the six days when ‘stuff happened.’ Thus, the major creation apologists – from all perspectives – generally focus on the six days and give little or no attention to the seventh. This is understandable, but it dangerously skews the church’s attention away from the text’s internal emphasis, which is to labor in anticipation of the weekly sabbath.
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