Science proposes that change took place in the Earth over vast expanses of time and can be attributed to natural forces. Observations of current processes, such as rock formation and erosion, serve as models for typical rates at which these developments took place. Models such as this are then extended into the past to project a picture of how the world began and evolved. The timeline constructed in this manner shows that at distinct points in the Earth’s history, rapid shifts took place that were out of the ordinary for the period during which they occurred. Catastrophism recognizes these events as marking radical changes in the world sometimes signaling the end of entire species such as the extinction of the dinosaurs. Although global crises are acknowledged, the assumption is made that the Earth resumed a steady course of development as the environment adjusted to whatever changes were introduced by each cataclysmic event. A great deal of effort is expended measuring and observing current processes of development in the natural world. Out of this has emerged a large volume of information which serves as a starting point to understand the transformations of the planet. If Earthly forces do not adequately explain the sudden events that are evident, mankind looks to the heavens for an answer. The stars, galaxies, other planets and even aliens are put forth as possible explanations but mankind fails to accept or consult the story of change contained in the scriptures.
The Biblical narrative provides windows on selected events at specific times that form a part of the overall spiritual message. The Bible presents a picture of change throughout the ages with God intervening at various points. As was stated in the discussion of the historical narrative, the scriptures render a spiritual history of the world. The context of the narrative is man’s relationship with God and how that relationship changed and why. Changes brought about by God had a specific outcome in mind. God acts at times and in ways that fit His purpose and implements negative judgment when there is no hope that man will change (2 Chronicles 36.16).
God’s patience comes to light as we see the manner in which He deals with all of mankind and His people in particular. God’s longsuffering can be understood when we consider that if God did not have mercy and love for man He would have destroyed creation and done something different with His energy. The Lord had a contingency in place to deal with this (Titus 1.1-2) and the narrative revolves around God’s plan to save mankind and restore a relationship with humanity. As pointed out in a number of places, the Old Testament scriptures point forward toward Christ, and the New Testament directs us back to the cross and Christ’s sacrifice. Both divisions of the Bible, being separate entities, can be read independently but they possess a complementary nature that ultimately leads to Christ. Following the spiritual trail we find that the periods of history recorded are marked by changes that occurred abruptly as a result of God’s intervention. These interventions serve to remind us of the boundaries God set through his commands and reminds us of who has the real power. They also prepare the way to understand how God utilized events to further his plan of saving man while reminding us of the limitations that were in place.
From the beginning of the scriptural narrative to the end are elements of change. Nothing stands still. Within these changes God’s power, authority and purpose are displayed in a number of ways. Some of these have been referred to as representative and serve to unite the scriptures as a carefully woven text rather than a series of nonsense passages. God has governed and restrained man’s activities throughout history. This study of representation has attempted to show that God chose to act in certain ways at particular points in the history of the world and these actions held a higher spiritual significance. The similarity of the representations, and their connection with each other, is God’s signature that identifies His work.
Change brought about by God defines several aspects touching on both the physical and spiritual realities that affect our relationship with the Lord. These aspects have to do with the world’s physical state, God’s relationship with mankind as a whole, His relationship with His own people, and the fulfillment of His eternal purpose. From the beginning mankind presented a need for reconciliation to God by engaging in flawed logic that led to sin. The narrative shows how God met the need for reconciliation by sacrificing His own son to achieve this. In preparation for the time when Christ would be revealed in the world God utilized physical means to conceal and link the sacrifices with Christ. The power of God is around us at all times and the scriptures reveal why the world functions as it does.
In this chapter we will return to an examination of events at specific periods and explore the spiritual nature of the changes made by God. The spiritual implications for the redemption of mankind, as well as prophetic elements, will be discussed. By considering these events and the actions of God, coupled with the actions of mankind, which also serve to provide a contrast to God, the purpose of the scriptures may be brought out more clearly. The previous representations studied will hopefully serve to allow the student of the Bible to understand the depth of God’s work as revealed in the scriptures. The ultimate end of the study is to show how the Bible’s credibility stands, not only as a notable literary text, but also as a reliable and cohesive whole when seen in it’s entirety.
In the beginning God prepared a paradise in which he placed Adam and Eve. Instructions were given to them by which they were to live (Genesis 2) and which would provide for lasting happiness. Transgression on the part of humans created a breach in the relationship the couple had with God. In response to this the Lord made certain changes that held spiritual implications for their lives. God set roles which both the man and the woman were to abide by (Genesis 3.16-19) and clothed them with suitable and more durable coverings (Genesis 3.21). God placed a curse on the ground from which Adam would learn to live (Genesis 3.18-19) and imposed the ultimate sanction of physical death (Genesis 3.19). Finally God changed the habitation of mankind by driving them out of the garden and prevented them from reentering (Genesis 3.24).
God’s authority is manifested in this event as He imposes consequences for the actions of mankind. His power is such that those things He put in place became reality. God’s power is further demonstrated by the fact that these changes could not be undone by the hand of man. This pairing of physical and spiritual separation from God serves as a reminder of the need to be reconciled to the Lord which later took place through the sacrifice of Christ (Romans 5.12-14). Paul draws a comparison between death that entered into the world by Adam and life that became available through Christ (Romans 5.12-14). This, as well as the continuation of the life of Adam and Eve, shows that while God punished the two for their sin, and allowed the consequence of death to continue on all mankind, He still blessed mankind with those things necessary for life.
Another dramatic change that occurs within a spiritual context is that of lifespan and the reordering of the natural world. As mankind multiplied and violence filled the earth (Genesis 6.5,11) God used physical means to deal with this. The flood which God brought upon the earth destroyed all but eight souls. Noah was faithful to God and so he and his family were preserved (Genesis 7-9) demonstrating God’s will for mankind to continue. Following the flood God caused certain physical changes in the earth.
Prior to the flood there was no rain. The earth was watered by a mist that rose from the ground (Genesis 2.5-6). Surrounding the earth was a firmament which contained water (Genesis 1.7). After the flood rain was left as a means of remembering God’s promise to mankind that He would no longer destroy the earth with a flood of water. Specifically, the rainbow was created as a physical sign of the covenant between God and the earth (Genesis 9.12-15). The waters remained in the form of clouds and rainfall to remind mankind of the preservation of all life and the consequences of transgression.
Other physical changes are indicated in the overall structure of the world. God caused the waters to be dried by a great wind (Genesis 8.1). Part of the drying of the waters involved raising mountains and lowering valleys for the waters to be contained (Psalm 104.6-7). The display of such power was marked by the wonders of geological formations, the vastness of the oceans and the varied fossil life left as physical reminders of God’s work (2 Peter 2.5). Paul, writing to the Romans, states that the things that pertain to God and not seen are evident in the things which God has created that are visible (Romans 1.20).
These changes were instituted by God. They were directed by His command and were in answer to a spiritual problem. The root of the problem rested in the imagination of mankind who exercised human will and forgot the creator (Romans 1.21-23). God continued to work and prepare the world for the eventual revelation of the eternal purpose He had established in Christ (Titus 1.2). After the flood God also removed the curse which He had placed on the ground during Adam’s lifetime (Genesis 8.21).
God issued instructions to the family of Noah following the flood (Genesis 9.1-7). Only a short time later mankind again strayed from God at which time the Lord intervened, restraining the actions of man. The whole earth was of one language (Genesis 11.1) and the imagination of mankind was such that humans purposed to build a tower to reach heaven. God becomes involved by confusing, or changing, the language of mankind (Genesis 11.7-8).
The purpose of this was specifically to restrain mankind (Genesis 11.6). The pride of humans can be contrasted with the power and purpose of God. Humans determined to “make a name” for themselves and not be scattered over the entire earth (Genesis 11.4). God instructed the family of Noah to replenish the earth and to multiply in the world (Genesis 9.1,7). It was not God’s will that man should live in one area (Genesis 1.28) and find a purpose that would glorify their own actions. In this event, a spiritual transgression, the forgetfulness of man toward God, is met by a physical intervention in response to the sin of pride.
These earliest examples demonstrate a precedent set by God. In the beginning the ways in which God dealt with mankind had a physical consequence which represented a spiritual reality; the transgression against Him. As the Biblical narrative continues, other changes are made by God but with a narrowing focus. The scene shifts from the whole of mankind in Genesis eleven, to Abraham in chapter twelve. God intended to bless all of mankind and so chose a people through whom that blessing would come. Abraham was given this promise (Genesis 12.1-3) because God knew that he would direct his family to keep the ways of the Lord (Genesis 18.19). From this point on the focus is on the family of Abraham and the nation that grew up from his offspring.
The nation of Israel was chosen as fulfillment of the promise to Abraham based on his faithfulness. While this nation was to represent God in a general sense (Exodus 19.5) the fact remains, based on the information available in the scriptures, that they eventually strayed from God. Warnings were issued to the people by Moses (Deuteronomy 6.28-32) and restated by Joshua in his closing admonitions to the Hebrews. “If ye forsake the Lord, and serve other gods, then he will turn and do you hurt, and consume you, after that he hath done you good.” (Joshua 24.20). These warnings serve to list the conditions under which the people were to live. While later actions against the Hebrews by God may be seen as vengeful one needs to examine the entire context of the occurrence.
God led the Hebrews out of Egypt, fed them in the wilderness, preserved their clothing (Deuteronomy 29.5) and gave them a law by which they were to live. In other words, God gave first, then stated the requirements for the continuation of those blessings. Sin against God by the nation represents an attitude of ingratitude by the Hebrews. The Israelites had been warned and instructed to preserve the ways of God by teaching them to their children (Deuteronomy 4.9, 6.7, 11.19). Thus, a provision was made for the preservation of a Godly culture. As the physical nation transgressed, God indicated that a new people would be established through a new law (Jeremiah 31.31-34) and that this new law would contain other changes as well.
The changing of the law that was foretold was to be one which would include the Hebrews, or Jews (Jeremiah 31.31-34) and other nations as well (Isaiah 2.2-3, Micah 4.1-2). God would identify His people by a new name (Isaiah 62.2, Acts 11.26) and they would inherit a kingdom that would last forever (Daniel 2.44, Galatians 4.4). This kingdom, as Christ stated, was spiritual and thus not of this world (John 18.36). Citizens of God’s spiritual kingdom today, like those of the past, are required to live according to God’s conditions (James 1.27). To go beyond these conditions, or delete them, is to establish a righteousness not acceptable to the Lord as the Jews also attempted to do in the first century (Romans 10.1-4). Christ talked of this with His disciples prior to His death (Matthew 24.24, 25.41-46). A Godly life requires the remembrance of God through observance of His conditions determined by His authority through His word (John 14.15).
Other transitions are evident in the period of the Law as well. The tabernacle was constructed according to specific instructions given by God to Moses (Exodus 25.40, Hebrews 8.5). The tabernacle was a mobile tentlike structure consisting of curtains and walls that could be moved when God indicated for the people to do so. Later, a permanent structure was constructed by Solomon in Jerusalem (2 Samuel 7.1-13, 1 Kings 5-7). As the nation of Judah transgressed, however, even this structure was forsaken by the people at various times (2 Kings 12.4-6, 22.1-5).
The temple constructed by Solomon was a work of great beauty as can be seen in the description of it’s construction. When Judah would not listen to the voice of the prophets and messengers sent to call them to repent, the temple was destroyed (2 Chronicles 36.19, 2 Kings 25.9). After seventy years (Jeremiah 25.11), a remnant was allowed to return from exile in Babylon to rebuild the temple as found in the book of Ezra. The rebuilding lagged however as the people pursued their own interests for which God caused them to fail to prosper (Haggai 1.1-11). Under the leadership of the governor Zerubbabel, Joshua the high priest, Ezra the scribe and the prophets Haggai and Zechariah the work resumed and the temple was finally rebuilt (Haggai 1.12, Ezra 5.1-2).
The loss of the temple of Solomon was of great distress to the people who had seen it before the destruction by the Babylonians (Ezra 3.12). The second temple fell far short of the splendor that marked the first structure. God utilized this fact to draw a contrast with something greater that was to come. As the first temple surpassed the second in beauty, the temple, or kingdom that God would establish in the future, would be greater than that of the temple of Solomon (Haggai 2.9). This temple that the prophet spoke of would be of a different nature as the New Testament bears out.
God allowed His people to build a place in which he was to be worshiped. The location was determined by God and the worship that was to occur there was to be in accordance with His will as Moses instructed. Christ spoke of the building of God’s kingdom when he told Peter, “Blessed art thou Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” (Matthew 16.17-18). The rock referenced here was the statement by Peter that Christ is the Son of God (Matthew 16.16). Upon this fact Christ would build the kingdom that was not of this world.
To carry this analogy further demands a look at the nature of the kingdom built by Christ. Peter opened the doors of this kingdom on the day of Pentecost (Acts 2). Paul spoke of the spiritual nature of the kingdom in his address to the Athenian philosophers when he stated, “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands...” (Acts 17.24). Peter speaks of the faithful as the temple of God when he states, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2.5). Peter goes on to discuss the role of Christ as the “chief cornerstone” (1 Peter 2.6-7 )and thus the guide for the entire structure. As Jeremiah stated (Jeremiah 31.31-34), the house of God is made up of those who turn their hearts to Him in obedience and faithful service.
The transition inherent in the temple as a representation of change is not the only figure of change contained in the Law. The priesthood itself implies transition. The priests under the Law were to be descendants of Aaron who were ordained to minister before God in the Tabernacle and later the temple. While many of the priests were faithful there were problems with the priesthood. The writer of Hebrews presents contrasts as Christ is compared to the Levitical priests and within this discussion is one of the single most important transitions in the scriptures. The change of the priesthood.
The priests under the Law were mortal or “taken from among men” (Hebrews 5.1). Therefore, the priests under the Law had to replaced (Hebrews 7.23). Christ, on the other hand, lives forever as a high priest (Hebrews 7.24). The priests under the Law sinned and had to offer for their own transgressions before offering for the sins of the people (Hebrews 7.27). Christ was sinless and so had no need to offer a sacrifice for His own sins (Hebrews 7.25-26). The priests under the Law were of the tribe of Levi while Christ was of the tribe of Judah (Hebrews 7.13-14).
The change of the priesthood is brought out through the use of a figure found in the Old Testament. Melchisedec makes one appearance to Abraham after the battle of the kings (Genesis 14.18-20). Nothing is said of Melchisedec (or Melchizedek) except that he is a king and a priest of the “most high God”. The writer of Hebrews draws on this figure and shows God’s wisdom and craft as an engineer and author. The interpretation of the name Melchisedec means “king of righteousness” (Hebrews 7.2) and his title as king of Salem means “king of peace” (Hebrews 7.2). The comparisons with Christ that qualify Melchisedec as a representation are obvious in the interpretation of his name and title. Christ also is king of peace and righteousness by reconciling man and God with His sinless sacrifice.
As a representation, Melchisedec can be seen as a figure of Christ in the way in which he is presented in the scriptures. The writer of Hebrews, writing by inspiration, states, “Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the son of God; abideth a priest continually.” (Hebrews 7.3). The manner in which Melchisedec is made “like unto the Son of God” is through a lack of information in the account. No record is given of his origin. His parents are not defined nor is his death. Melchisedec stands as a figure of Christ by the absence of this information. One may consider this a literary device used by God to prepare the way for Christ as seen in the passages cited above.
Other representations can be seen in this account as well. Melchisedec was the king of Salem. This may seem insignificant but later events form a stronger connection with the unfolding of the narrative. Salem was a Jebusite stronghold which was not conquered until the days of David (1 Chronicles 11.4-8). It was from Salem (also known as Jebus) that Melchisedec came and blessed Abraham. It was in Jerusalem, or Salem, that Christ would be offered for the sins of mankind. Abraham was told that through him all the nations of the earth would be blessed and through Christ that blessing had it’s fulfillment. In this event, and the way in which it is recorded, one can see the mind of God at work over a long expanse of time. The figures which God uses, as noted in this example and others, shows how the scriptures complement each other and form a singular narrative with Christ at the center.
Another transition found in the scriptures, with both a physical and spiritual connotation, is that of names. Abram’s name was changed to Abraham (Genesis 17.5). Sarai’s name was changed to Sarah (Genesis 17.15). Jacob’s name was changed to Israel (Genesis 35.10). The significance in these names is that God made the change. The spiritual aspect is that with each change is a blessing. Abraham was the father of many nations, Sarah was the mother of nations and kings. Jacob or Israel, to whom the promise of God came, was also to be the father of kings (Genesis 35.11). Out of this family would come the Messiah who would bless the world by the peace made with God.
A new name is given to those who submit to the authority of God as well. Speaking of the changes that were to come to pass, the prophet Isaiah writes, “And the Gentiles shall see thy righteousness and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name.” (Isaiah 62.2). The inhabitants of the new kingdom established by Christ were indeed given a new name as seen in the New Testament. “And the disciples were called Christians first in Antioch.” (Acts 11.26). This new name, representing the Lord in the lives of the faithful, encompasses the entire purpose of God as He intended, and, as Luke records, when he gives Peter’s response to the high priest and others assembled against them, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” (Acts 4.12).
Finally, a transition occurs as one submits and meets the conditions of God for the salvation spoken of by Peter. When one obeys the gospel, one becomes a new creature (2 Corinthians 5.17). Paul discussed this in his address to the Romans. “Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6.3-4). The newness of life is characterized by putting away the deeds that are unacceptable to God (Galatians 5.19-21) and walking in such a way as to glorify Him (Philippians 1.27, 2.12-16, Colossians 3.5-10).
Mankind sometimes views the history of the earth as covering long expanses of time in which most things have changed very little. The limitation of humanity by a short lifespan and lack of direction in spiritual matters causes some to look upon the Bible as a static book filled with dread and meaningless tradition. Peter spoke of this limitation and the spiritual effect it has when he characterized the mind of man in years to come. “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation.” (2 Peter 3.3-4).
God’s sense of time differs from that of mankind (2 Peter 3.8) and in His wisdom and purpose He worked through the ages to bring about His plan for the redemption of mankind. God has delayed the destruction of the world out of mercy and the desire that all would come to know Him (2 Peter 3.9). God does not desire the death of those separated from Him and has left a way in which we may be brought to Him. As Christ stated, “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14.6).
In this brief study an attempt has been made to show that the Bible is a book of change. Since the beginning of time God has left a record of His interventions and revisions of the way in which mankind should live. A sense of movement can be seen in a mental review of the things presented here. While God, and the nature of the Father and Son, do not change, the world has been changed by them. The final transition will be that of the destruction of the world and the Bible stands as a warning to people today just as the words of the prophets warned the Hebrews in times past. Unbelief and anger toward God, as well as the murder of the prophets and messengers, did not stop destruction from coming upon Judah and Israel. Unbelief in the world today, likewise, will not delay God from sending destruction upon the world for the final time. While we have life we have the opportunity to find peace with God and die with the assurance that there is a better place to live where we can be in the presence of God and Christ (John 14.1-3).