Whorton and Roberts also point to the events of the third day as an example of God using both supernatural and natural processes to create.They note that God did not command vegetation to come into being.Indeed, the authors admit as much: “God governs creation’s development by being [emphasis added]” (p. When discussing the problem of light being created before the sun, Whorton’s and Roberts’ constrained scientism is displayed for all to see.They argue that there are only two options: They argue that option 2 fits the data better because, according to them, a temporary light source implies that the source had the same mass, chemical composition, and thermonuclear processes as our sun, or that the laws of physics were different on the first three days.
They write: “He could have miraculously accelerated its growth, but the text does not imply that conclusion.
Umberto Cassuto writes: “The language is tranquil, undisturbed by polemic or dispute; the controversial note is heard indirectly, as it were, through the deliberate, quiet utterances of Scripture.”. Furthermore, Whorton and Roberts claim that although But if Whorton and Roberts had kept reading Psalm 19, they would have seen that the point of this text is that even though the creation does not audibly speak or communicate in human language, it nevertheless testifies to God’s existence and His power and glory, and that this testimony is universal.
But if the Genesis account is intended to rebut these near Eastern cosmogonies, why would it adopt their suspect terminology? In the absence of any other explanatory material, an author’s purpose can only be derived from the text itself. Language and physical location present no barriers to ‘hearing’ and seeing God in creation.
By way of illustration, the authors cite the New Testament example of Jesus’ parable comparing the Kingdom of Heaven to a mustard seed.
The mustard seed may have been the smallest known to the Jews but it is not the smallest seed (Matt. Indeed, a closer examination of the original Greek shows that Jesus did not intend to convey any such thing.