C o n s i d e r i n g . the . I m a g e

The Ultimate Purpose of Stewardship

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Introduction –

What Biblical focus can motivate environmental stewardship, science, and doing the will of God?  The big picture of creation - from its beginning to its ending - shows that everything, including us, supports His primary purpose for separating evil from goodness.  The ASA conference verse of Psalm 24:1 is,      A Psalm of David,The earth is the Lord’s   and everything in it, the world and all who live in it.’”  From this verse, we will look at the purpose and rights of God in everything.  Within that context, we will look at our purpose, too.   ‘Genesis’ gives impetus to ‘Revelation’ about the purpose and design of creation.


We will look about rights over creation by considering the ASA conference verse in more detail and also I Corinthians 10: 25 – 26 which refers to it.  We will next consider why the universe was created, why we exist, and how that motivates stewardship. 


We will consider a cosmic view from the eschatological parable about the separation of ‘the wheat and the tares’ as a metaphor about separation of goodness and evil. 


The big picture of stewardship and our purpose will also be viewed from the claim of Peter 1:19 – 20 ; that Christ was foreordained from before creation to die on the cross for redemption of humanity.  Christ was not just ordained from the time of Adam and Eve sinning in the Garden.  This view will shift our focus away from humanity in the Garden, toward the larger picture of creation.  These two New Testament passages lead to the creation story about the purpose of creation and its stewardship. 


The use of the table of Contents, below, is not for use during the oral presentation.  It directs to the whole paper which in additional subsections offers added information giving support to the oral presentation.  Those additional subsections are indentified throughout the paper and are indented within the main body.


The presentation continues after the Contents, at BEGIN on the next page.





           -  -  Who  has  Rights?  -   and  who   is  Right?    God.

-  -  Considering  the  will  of  God:    Psalm 24:1   with   1 Corinthians 10: 25 – 26


Two  New  Testament  passages  preview  the  plan  for  creation

1  of  2 - - The  Wheat  and  Tares    -   is  a  Separation  process  toward  order

                  2  of  2 - - Peter  about  Jesus:   Redemption  planned    -    before  the  creation 

Usage  of  ‘before  the  foundation’  in  the  New  Testament


Goodness  and  evil  - -  a  classical  syllogism  usually  inadequately  answered:


Creation:    Seven  ‘day - eras’  of  all  history’s  focus  on  stewardship,  not  only  Six


The  Creation  was  Separation  -  toward  Order:     two  basic  observations

          1.  - -  the  phrase  ‘evening  and  morning’  is  yet  to  happen  for  the  7 th  day

        The battle in the 7th  day - and the ‘helper’ created prior to the battle:

          2.  - -  the  word  ‘created – bara  is better  translated  ‘separated’


A  Synopsis  -  a  Thesis  about  Stewardship  serving  Separation  unto  Order

- - Verbiage of the Prayer – not done once at confession, but always done


The  Core  Gospel  -  separation  from chaos:   at  the ‘beginning’ - and the separating work of  Forgiveness, now - and completed separation unto order at heaven  and  hell’.


- - Verbiage of The Prayer – not done once at confession, but always done in life.




Creation details about Separation unto Order -  at the ‘beginning’

Creation  words:     bara,  ‘waters’,  and  badal:    separating  order  from  disorder -

1.  - -  Genesis 1:1 – 2,  bara  in  the  summary  heading  of  the  creation  story.

2.  - -  Waters  in  the  early  creation as  the  first  thing  separated 

3.  - -  Badal  -  five  uses



>>>    The  Stewardship  for  Separation  toward  Order  - - - For  personal  application


1.  Separation  Work  in  the  Seventh  Day  -   essential  work  for  eternity.


2.  Forgive  and  Forget?     The  refreshing  hard  ‘separating’  work  of  Forgiveness:


3.  Habits  of  Forgiveness –


4.  A  closing Purpose  -  being  about  the  Father’s  ‘business’  of  Stewardship  - 






Stewardship:  Who  has  Rights?  -   and  who   is  Right?    God.

                -  -  considering  the  will  of  God


Psalm 24:1  -  A Psalm of David, “The earth is the Lord’s   and everything in it, the world and all who live in it.”       

----->  The ASA conference verse has Lord’s as a possessive.  Hebrew states it ‘to Jehovah’ (Lord) as is written in:


 Young’s  Literal  Translation - Psalm 24:1,  A Psalm of David. To Jehovah is the earth and its fulness, The world and the inhabitants in it. 


Everything is ‘to Jehovah’.  Hebrew grammar can help make the point about for whose purpose and plan creation serves.  In the diagram of the verse, below, Hebrew script is read Right to Left.  At each word, English pronunciation of Hebrew and definitions are  L  to  R.




- - In mechanical Hebrew, the psalm is written as:  to David - psalm’, attributing the psalm to him.  After that introduction, the psalm likewise continues ‘to Jehovah’ and is followed by all that is attributed to Him:  the earth and its fullness, the ‘world as inhabited’ (a different Hebrew word than ‘earth - eretz’) - and as would naturally follow from an inhabited world, its inhabitants.   Thereby - -


My  revised  mechanical  translation is To David (is ascribed this < ) psalm:  to Jehovah (is attributed < ) the earth and (everything that) fills it; the inhabited world and [inhabitants] dwelling in it.   


Thus, since everything in the psalm is attributed to Jehovah, He is the property owner and all rights are vested ‘to him’, with freedom to use everything for His intents.



        -  -  Considering  the  will  of  God:    Psalm 24:1   with   1 Corinthians 10: 25 – 26


1 Corinthians 10: 25 – 26  -- Freedom and rights:   from living in the dominion of God - 


Apostle Paul quoted a portion of Psalm 24:1, applying it to human freedom at 1 Corinthians 10: 25 – 26, International Standard Version’  [ISV]  Eat anything that is sold in the meat market without raising any question about it on the grounds of conscience, 1Cor 10:26  for "the earth and everything in it belong to the Lord."         

Herein, freedom and rights come from divine rights.  Freedom is an unusual word with two roots.  It is like two things in the old Certs commercials –mint and a golden drop of retsyn, 2 in 1.  Freedom is the word ‘free’ with the ‘d-o-m’ of ‘dom’inion.  We are freed from one dominion to serve in that of God.   Which dominion has better rights?


Next, by looking at two New Testament passages, we will gain astounding views from Jesus and Peter that the creation exists to bring a final ultimate order from chaos; with chaos existing before the creation process.  These passages will lead to Genesis and the creation story, which focus on the purpose of stewardship - environment - science - and doing the will God, with rights. 


 [ The main flow of thought continues at **** below ]



Sub-section  1:  extended thoughts about the above section, for reading at your later time:


Context of Psalm 24:1 -

Following Psalm 24:1, verse 3 asks inhabitants of Jehovah’s real estate, “Who shall ascend into the hill of the LORD? or who shall stand in his holy place?”  Mount Zion was designated for worship, called ‘the hill of the Lord’.   Psalm 24:4 – 6 answers these questions that it shall be the righteous who ascend and stand.  Psalm 24 ends with two identical strophes at verses 7- 8 and at verses 9 – 10; likely sung by responsive choirs.  It is about the King of glory who arrives at His dwelling place!  In the context of Psalm 24:1, the preceding verse at Psalms 23:6 states in part, “…I will dwell in the house of the LORD for ever.” Both psalms have an eternal perspective that ask what purpose the ‘house’ of earth serves in the scheme of everything, temporal and eternal.


End of sub- section  1




Two  New  Testament  passages  preview  the  plan  for  creation


            1  of  2   à   The  Wheat  and  Tares    -   is  a  Separation  process  toward  order  -

       Parable  2 – from  Matthew’s  list  of  8  parables:


The characters in the parable are God, Satan, and humanity.  The setting is the world.  The story is about separation from evil and chaos - toward ultimate order.  All players were present in the Garden at the beginning of the battle.   It is a ‘double – parable’, found at Matthew 13:24 – 30  and then 36 – 43.  Reading boldface in the oral presentation, to save time:


Mat 13:24  Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

Mat 13:25  But while men slept, his enemy came and sowed tares among the wheat, and went his way.

Mat 13:26  But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

Mat 13:27  So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

Mat 13:28  He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

Mat 13:29  But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

Mat 13:30  Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.


Parable 2 is halted and then continued again after parables 3 and 4 – which are the Parables of Mustard Seed and of Leaved Bread.  Splitting the second parable this way is a literary device not explained here.  Often, parables are vague and useful to inspire thought, but not complete for good doctrine.  In this second part of the second parable, Jesus fully explained the parable to His disciples and it has eschatological applications.  Thereby, it forms doctrine.


Second part of Parable 2 - -

Mat 13:36  Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.

Mat 13:37  He answered and said unto them, He that soweth the good seed is the Son of man;

Mat 13:38  The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

Mat 13:39  The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

Mat 13:40  As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

Mat 13:41  The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

Mat 13:42  And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

Mat 13:43  Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.


This is a doctrinal parable about separation of evil from goodness, unto a final state of order.


[“weeping [wailing] and gnashing of teeth.” at Matt 8:12, 13:42, 13:50, 22:13, 24:51, 25:30]



  2  of  2    à     Peter  about  Jesus:   Redemption  planned    -    before  the  creation  -

This  is  the  plan  before  creation - for  what  happened  after  sin  entered  the  world. 


1 Peter  1:18  -  20

1Peter 1:18  Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

1Peter 1:19  But with the precious blood of Christ, as of a lamb without blemish and without spot:

1Peter 1:20  Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,


God knew before the creation, thus before Adam and Eve sinned, that He would die on the cross for our sins.  He knew that Satan would slither into the Garden to challenge Adam and Eve to doubt His goodness.  Simply, if God is omniscient, then God knew!  Humanity acted therein without interference from God.  The Garden fall happened as a result of A & E’s free wills and that of Satan.  Yet, God expected to die on the cross for humanity.  Why did God create, knowing that He would experience evil and suffering?  Evil is larger than the Garden.


[ The main flow of thought continues at **** at page 7 ]



Sub-section  2:  extended thoughts about I Peter 1:19 - 20, for reading at your later time:


Translations  – paraphrase translations of “foreordained before the foundation of the world” are -

(Bible in Basic English 1965)  Who was marked out by God before the making of the world,

(Easy to Read Version)  Christ was chosen before the world was made,

(Good News Bible)  He had been chosen by God before the creation of the world

(God’s Word)  He is the lamb who was known long ago before the world existed, [uses the word ‘lamb’ from 1Peter 1:19]


Word:    foundation -           [Strong’s Concordance, with Strong’s Numbers]

G2602  katabole  kat-ab-ol-ay'  καταβολη - from G2598;  a deposition, i.e. founding; figuratively, conception.

kata - uttermost, intensity.

bole - to hurl /  ~ put ?  (like hurling a ball)

-  all have to do with back to the utterly far creation.  It is similar to Hebrews 4:3, For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

 A claim that katabole is of ‘down-throwing’ meaning ‘disruption’ is false.


Word:    world -                                                                                                    

G2889  kosmos  kos'-mos - probably from the base of G2865; orderly arrangement, i.e. decoration; by implication, the world [in a wide or narrow sense, including its inhabitants, literally or figuratively (morally)].


Usage  of  ‘before  the  foundation’  in  the  New  Testament


G4253  probefore  

G2602  katabole  kat-ab-ol-ay' = G2596  kata  kat-ah' > to the uttermost  +  G906  ballo  bal'-lo  >  to throw.  Thus, to throw to the uttermost > far back to the foundation.  And when preceded by ‘pro’, is before.


John 17:24  Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.


Ephesians 1:4    before

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:


1Pt 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,



-        Not pro katabole, but pro chronon aionion - before time eonian


2Timoty 1:9  -  before time eonian

Who hath saved us, and called [us] with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,  


Titus 1:2  -  before time eonian

In hope of eternal life, which God, that cannot lie, promised before the world began;



N.T. verses containing (from) the foundation of the world.  See Hebrews 4:3 about creation.

Mat_13:35  That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

Mat_25:34  Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

Luk_11:50  That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;

Heb_4:3  For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

Heb_9:26  For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Rev_13:8  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Rev_17:8  The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.



Goodness  and  evil  - -  a  classical  syllogism  usually  inadequately  answered:


Someone might claim that a ‘good’ God would desire to banish evil, and an ‘omnipotent’ God would have the capability to banish evil, and since evil exists, God cannot be both good and omnipotent - and perhaps is neither.  If you encounter this, then ‘up the ante’ of their claim by referencing  1 Peter 1:20,  that God knew before creation, that He as Messiah would experience evil on the cross.  Yet, He created!  Why would He do it?  The model type ‘would’ word is usually wrongly changed to a claim that it has not happened and nothing is happening.  Wrong.  The seven days are the process for it to happen; six for creating earth and humans, and the seventh for humans to complete the process.  It is why we exist.  It is not a ‘snap’ of the finger, but a process wherein even God comes to die for his human separators who are hurt in the process.


Scripture states that God created the universe with evil and goodness mixed at their roots.  We exist in the unfinished seventh day made for completion of the separation process unto the perfect order of heaven separated from hell.  In the meanwhile, humanity would be bruised and hurt by evil, but healed by planned redemption.  The head of Satan will be crushed.  At the end of the process, God fore-planned to not throw His faithful human separators into the trash.  He wished to preserve His beloved, and to dwell in them as the new Jerusalem, Rev. 21:9 – 10, “…I will shew thee the … Lamb's wife … the holy Jerusalem ….  Meanwhile, the Holy Spirit’ dwells in’ His followers. 


End of sub- section  2




Creation:    Seven  ‘day - eras’  of  all  history’s  focus  on  stewardship,  not  only  Six


Too often, we focus on the Garden Fall of humanity as the primary driving focus needing remedy.  Our stewardship can become confused if we keep such a narrow focus.  We, as the apex of creation in the sixth day, were made for the purpose of God played out in the seventh day.  Six days of creation supported and led to the seventh day, and the ‘very good’ plan begun from before creation.  Humanity’s remedy is essential, though it is not primary.  


The closing action of the first creation account at Genesis 1:31states “And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.  The passage does not claim creation to be perfect, but to be ‘very good,’ to support the final segment of the plan in the seventh day.  Was creation perfect?  No, Satan slithered in the Garden.  Six times prior in the creation account, it states God saw “… that it was good”, Gen 1:4, 10, 12, 18, 21, 25.  Each six days of creation stages brought higher order, diminishing disorder.   Each creation statement of ‘good’ gave approval to a functional part of the whole creation.  It also supported the next level of the creation, thought not yet perfect.  The end of creation was called ‘very good’, but the process of separating evil from goodness continues today in the seventh day.  Let us look more closely at separation in the Genesis creation story, so claims just stated have clarity for stewardship toward the Lord.



The  Creation  was  Separation  -  toward  Order:     two  basic  observations 


     1  of  2  - -  the  phrase  ‘evening  and  morning’  is  yet  to  happen  for  the  7 th  day


The Bible states six times, “And the evening and morning was the _____ day.  The Jewish day begins in the evening as a pattern to remember the creation.  The Genesis creation story often uses primary roots.  In a concordance or lexicon for the Genesis creation, words need to be followed to their primary roots.  The story is very basic, pure, and powerful.  The word ‘evening’ in Hebrew is - ‘erev  webassets/Erev.jpg  and its primary root is traced to aw-rab' which means to become dusky, to intermix and mingle.  It is a time when the waning sunlight dims the view of the eyes to the surroundings.  Things become diffuse and disorderly, to intermix.  Strong’s Concordance number for ‘erev’ is H6153 and has primary roots H6150 and H6148.


Similarly, the Hebrew for ‘morning’ is ‘bokerבּ ק ר   H1242 and means ‘dawn’.  Its primary root בּ ק ר  baw-kar' H1239 means in a general sense to break forth, or to consider.  It is a time when sunlight increases vision of the surroundings, to become orderly; its parts for consideration.  Evening and morning, in that sequence for each creation day, signifies  going from a relative level of disorder in creation to a next higher level of order.  The Jewish day memorializes six significantly creative segments of time when God undertook to limit the chaos and progressively bring higher order day by day.  Each creation day completes a major physical system of the creation.  Each day’s new system also acted as a platform for the next. 


All creation days progressed toward the seventh day, a day without a designation of ‘evening and morning’; a day that is in process now.  All creation was designed to support humans in the seventh day; for doing His work of separating evil from goodness, to produce wheat heads or tare heads to be eternally separated.  When God ‘Shabbat’ - ‘ceased’ from creation works, He did not ‘rest’ in order to have a long refreshment and begin snoring.  His designed plan for work was focused on the seventh day.  We are essential, but not the primary focus. 


The seventh day at Genesis 2:3 is doubly ‘blessed’ and ‘sanctified, set apart’ for a purpose.  The process of separation from the chaos and evil ultimately ends by evil being separated to the ‘lake of fire’ and goodness to ‘heaven’, forever.  Thus ends the seventh day.  Similarly, the book of Hebrews gives a creation overview of the final rest at the end of the seventh day.


In the Bible, the only Greek use of the word ‘rest - ceasing’ - sabbatismos - is at Hebrews 4:9.  It is a reference to the original Hebrew Shabbat at creation, at Gen 2:2 – 3.  It relates to the future end of the seventh day, also a rest - Shabbat - from our work, as God did from His.


Hebews 4:8  For if Jesus had given them rest [referring to the Promised Land], then would he not afterward have spoken of another day.

Hebews 4:9  There remaineth therefore a rest [sabbatismos – only Biblical use] to the people of God.

Heb 4:10  For he that is entered into his rest [katapouokat-ap-ow'-o – to down-cease – to stop], he also hath ceased from his own works, as God did from his.

Heb 4:11  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.


Thus, at resurrection, is the future final rest of all separating works.  All history focuses to the ultimate Sabbath when everything is separated to heaven and hell.   Satan knew that he had to interdict workers of the plan in the Garden:  Adam, Eve, and all humanity.  But from before the foundation of the world, God had already formed the plan for winning the battle, including healing His beloved humanity who would be hurt in the battle.  Healing is partially done by His own death and finalized by a new redeemed body upon His return to earth.  It is this process for which all creation made – unto the Lord.   The reason of ‘separation unto final order’ begins to come into focus - to influence environmental stewardship, science, and doing the will of God.  Let us see the pattern in the creation story about separating the chaos.


[ The main flow of thought continues at **** page 9 ]



Sub-section  3:  extended thoughts about the above section, for reading at your later time:


The battle in the 7th  day - and the ‘helper’ created prior to the battle:


Genesis 2:18, Then the LORD God said, "It is not good for the man to be alone; I will make him a helper (Hebrew, 'ezer) suitable for him.

Ezer was normally used as a military term, or more generally as ‘strength and power’ in a conflict.  If a nation had a military objective which was unattainable by their own assets, it would need to join forces with another nation’s military for complimentary skills and equipment which they lacked, and which only as nations together could they assure victory.  The complimentary helper nation is the ezer.


Adam and Eve had a common objective in battle, an only with their joined skills would the conflict be alleviated.  The battle is separation of goodness from evil, forever, to two places:  heaven and hell.


In the Bible, ezer is found 22 x’s in 21verses; 11 in Psalms.  H5828  `ezer  ay'-zer - ‘aid’, from H5826.


Some examples - Deuteronomy 33:7 And this [is the blessing] of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help [to him] from his enemies.

Psalm 89:18  For the LORD [is] our defense; and the Holy One of Israel [is] our king.

Ps 89:19  Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people.  God is the Husband, and His followers are the bride. 

Ps 115:9  O Israel, trust thou in the LORD: he [is] their help and their shield.

Ps 115:10  O house of Aaron, trust in the LORD: he [is] their help and their shield.

Ps 115:11  Ye that fear the LORD, trust in the LORD: he [is] their help and their shield.


The primitive root of ezer is `azar  aw-zar' H5826 - to surround, i.e. protect or aid, 82 x’s in 77 verses.


Genesis chapter 3 is the beginning of the battle by human agency, foreordained to be the seventh day.


End of sub- section  3




The  Creation  was  Separation  -  toward  Order:  two  basic  observations  -  2  of  2

              - - the  word  created – bara  is better  translated  separated


The verb translated “created” at Gen. 1:1 is bara.  It is found six times in the first creation passage of Genesis 1:1 - 2:3.  It is also mistranslated. [1]  From comparative usages of its verb forms in the Bible, bara normally means to ‘separate a space’.  It is basic to creation!  Its intensive form is to ‘cut a space’ [ e.g. cut a grove of trees ], etc.  For example, the doctrinal verse, Isaiah 45:7, has been translated that the LORD ‘creates [bara] evil’ and ‘creates [bara] darkness’.  No.  God “separates”.  The full verse shows details of various creation verbs:  Isaiah 45:7,  I form [yatsar (in a process)] the light, and create [separate - bara] darkness: I make [asah (construct)] peace, and create [separate - bara] evil: I the LORD do all these things.  Genesis creation separated the initial chaos into greater order, day by day; evening of disorder to morning of order.  The accompanying paper ‘Bara’ has its exegesis.


[  [1]  Ellen Van Wolde and Robert Rezetko, “Semantics and the Semantics of bara—A Rejoinder to the Arguments Advanced by B. Becking and M. Korpel” , The Journal of Hebrew Scriptures 11, Art. 9.]


In this light, the difficult Isaiah 45:7makes sense to reveal the directive of God to separate darkness and separate evil while making light and peace.  As in Genesis and now, separation of goodness from evil, forever, is the reason and purpose for the universe.


[ The main flow of thought continues at **** page 10 ]



Sub-section  4:  extended thoughts about the above section, for reading at your later time:


Other verb definitions in Isaiah 45:7,

The verb ‘to make’ - asah – aw-saw' - connotes using existing material to make something from it, like when material goes into a factory and is fashioned, -  Gen. 1:7 And God made the firmament, ….”


The verb ‘to form’ yatsar – yaw-tsar' - connotes slowly and in several steps, usually over time.  A potter casting a pot; a baby formed in the womb, -  Gen. 2:7 And the LORD God formed man [of] the dust of the ground, ….  This is first use of yatsar in the Bible - at this verse, and refers to the full creation process.  The verb yatsar is not found in the first creation account with day-by-day details. 



Two  more  examples  of  bara – to separate’.  See paper titled ‘Bara’ for a fuller list. 


1 Samuel 2:29 Wherefore kick  ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat [bara - H1254] with the chiefest of all the offerings of Israel my people?

à  “make yourselves fat” H1254 bara:  In this verse, “fat” in “to make yourselves fat” does not exist in Hebrew!  It is translation assumption.  Bara is “… to separate unto yourselves” from the chiefest of every offering …. ]


Joshua 17:15, And Joshua answered them, If thou [be] a great people, [then] get thee up to the wood [country], and cut down [bara - H1254] for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.

à   and cut [bara - H1254] [ a space > or a grove ( of trees )]  ‘Cut’ is the intensive aspect of ‘separate’; the piel aspect-voice in Hebrew.


See the paper titled ‘Bara’. 


End of sub- section  4




A  Synopsis  -  a  Thesis  about  Stewardship  serving  Separation  unto  Order


Our works on earth will be separated like wheat and tares.  And we, too.  Thereafter, the intertwined roots of evil and goodness will no longer have holding power.  The earth supports this goal.  This purpose motivates stewardship of everything that is of His making. 


There was a problem of evil from before creation.  The good omniscient God is solving it by means of creation!  As stewards of God, we must preserve His creation which supports the process.  To God, it can all be a snap of a finger, or not even that time.  But timing is not ours.  It is His.  The number seven has great application in the Bible, and as in the six days of creation, the seventh ‘last day’ includes stewardship, science, and will for His separation.


Our works separate things, as wheat or tares.  The ‘Our Father’ prayer links forgiveness of our trespasses with our forgiving other’s trespasses.  Might we be like an ‘ungrateful’ servant who does not know the worth of forgiveness, given to us?  Forgiveness is the core of why God as Christ became the son of man.  It partially answers David’s question in Psalm 8:4 why thou visitest him?”.


Both books of Matthew and Hebrews are about salvation and righteousness.  Heb 4:10 reads, For he that is entered into his rest, he also hath ceased from his own works, as God did from his.  Heb 4:11  Let us labour [endeavor or be diligent] therefore to enter into that rest, lest any man fall after the same example of unbelief. 


In stewardship, we act to separate goodness from evil.  This is essential meaning for how we are stewards ‘to Jehovah’ of Whose is the earth and everything in it, the world and all who live in it.  We support His plan of separation unto final order.  We must practice forgiveness.


Another view of Psalm 24:1, is from the fairly recent translation named the ‘International Standard Version’  [ISV]  - -  A Davidic Psalm.  “The earth and everything in it exists for the LORD—the world and those who live in it.


Since we exist for the Lord - and His will, perhaps you might have paused to wonder about your relationship with Him, as did David in Psalm 8 when he stated in verses 3 – 4, “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;  Psalm 8:4 What is man,[Hebrew, 'enowsh, mortal - the root 'anash  mean ‘frail, feeble.  This is not adam as man of the earth.] that thou art mindful of him? and the son of man, [a phrase denoting humility, as being human in origin] that thou visitest him? 


We are privileged to be part of the work and ordered plan of God, and to be in His mind; because as Creator of everything, God has purposeful intents for His creation.  Separation unto order.





The  Core  Gospel  -  separation  from chaos:   at  the ‘beginning’ - and the separating work of  Forgiveness, now - and completed separation unto order at heaven  and  hell’.


Humanity’s separating work of God during the seventh day finds essential direction in the Sermon on the Mount at Matthew 5 – 7.  The Sermon in chapter 6 includes the ‘Our Father’ prayer, also called the ‘Disciples’ or ‘Lord’s prayer’.  The prayer is a primer for essential beliefs and discipleship, to help us live with Christ as our model.  The literary form used in the book of Matthew causes the fifth stanza of the Prayer to be highlighted after the Prayer.  It involves salvation. 


The fifth stanza reads at Mat 6:12, And forgive us our debts, as we forgive our debtors [or trespasses].  It is further developed at Mat 6:14,  For if ye forgive men their trespasses, your heavenly Father will also forgive you: Mat 6:15  But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.  Jesus came to earth to forgive, and die that we be forgiven!  He expects like-kind behavior.  It seriously has to do with trespasses and salvation.  Forgiveness often takes tremendous work and is often misapplied.  This is central to the Sermon on the Mount, for practical life and eternal life. 


Our forgiveness is contingent upon our forgiving trespasses of those who trespass against us.  Thus, we must understand forgiveness well, because salvation depends upon God forgiving our trespasses.  We must not fail or fall about forgiveness, because it allows the separating work of goodness from evil.  This essential work is given larger application at Matthew 18:22 – 35 when Peter asked if he needed forgive 7 x’s each day.  Jesus gave him an improbably high number, 70 x 7.  Then, Jesus told the story of the ungrateful servant of the king who did not likewise forgive his debtor, although he was forgiven an impossibly larger debt.  The passage concludes that the Father also likewise did not forgive the wicked servant.


[ The main flow of thought continues at **** below ]



Sub-section  5:  extended thoughts about the above section, if you have interest in language:



- - Verbiage of The Prayer – not done once at confession, but always done in life.


The word ‘forgive’ “as we forgive our debtors” was for disciples, followers then and for followers today.  It is discipleship, not only initial confession.  It is grammatically ‘present active’.  Matt 6:14 ‘forgive’ in ‘… your heavenly Father will also forgive you:’ is ‘future active’ on the part of the Father, not ‘past tense’, aorist, or perfected.  The pattern of Matt 6:15 is like verse 14, in the negative aspect.  Three other occurrences of ‘forgive’ in these sentences are ‘aorist’, such as at Mat 6:14  For if ye forgive men their trespasses, ….”, showing that if a person ‘should’ or ‘may’ forgive [or not], then from that conditionality the aforementioned present or future action verbs of Christ’s forgiveness [or not] follow. 


End of sub- section  5





Creation details about Separation unto Order -  at the ‘beginning’

Creation  words:     bara,  ‘waters’,  and  badal:    separating  order  from  disorder -


1.  - -  Genesis 1:1 – 2,  bara  in  the  summary  heading  of  the  creation  story


Gen. 1:1, “In the beginning when God separated [bara] the heavens and the earth,”.  This sentence is part of a summary heading to the creation story which is completed in verse two.  A heading is part of Hebrew story telling - almost like a children’s story, “Once upon a time, there was ….”, giving the setting.  And then action proceeds.  The creation summary heading provides the initial ‘setting - conditions’ at the beginning.  It prefaces what God would do in the creation story and especially in the first three creation days. 


Verse 2 explains the initial setting with three ‘and’ clauses which explain the initial conditions, ‘In the beginning when God separated [bara] the heavens and earth Gen 1:2  And the earth was without form, and void; and darkness was upon the face of the deep.  And the Spirit of God moved upon the face of the waters”. 

Creation action of day 1 begins at Gen 1:3 with, “And God said, let ….”.  This phrase begins each six creation days and is also used a second time in days 3 and 6.  These two days have two physical systems develop within them.


2.  - -  Waters  in  the  early  creation as  the  first  thing  separated 


In Genesis one, ‘waters’ are not H2O.  [see paper ‘Waters’ for etymology and exegesis]. Hebrew for ‘waters’ is mayim is  

 webassets/mayim-heb.jpg (modern) andwebassets/Mayim.jpg in early Hebrew script.  The ocean waves mem /\/\/\ symbol is the M sound.  The symbol was taken by early Greeks for their Mu, which was used by Latin for M, thus also the modern M.   From the use of mem /\/\/\  in various words, it associates to ideas of the ‘unknown, chaos, mighty’.   All three meanings are characteristics of the ocean.  For example, the root of waters is ‘What’ - Mah,  webassets/Mah-modern-Heb.jpg (modern), webassets/Mah.jpg.[1]    ‘What’ – Mah is an interrogatory about an unknown, like the ocean.  A similar Hebrew interrogatory word formed with the mem letter is mi, meaning ‘who’; something about an unknown.   Another similar Hebrew interrogatory word formed with the mem letter is mi, meaning ‘who’; again something about an unknown.   And lastly, the -ayim part of ‘mayim makes ‘waters’ a dual-form word.  ‘Dual-form’ applies to plurality of two things, such as two eyes or ears, etc.   In Genesis, dual-form mayim is an essential part of the story flow about two things, the heavens and the earth. 

[1]  “The Ancient Hebrew Lexicon of the Bible,” Jeff A. Benner. ISBN 1-58939-776-2, page 27, Mah.


Only in day three at Gen 1:10 when the story uses the word ‘Seas’ does the story refer to H2O water.  In day two, the firmament was in the midst of  [or among!] the ‘waters – unknowns’, not a thin dividing line.  The firmament was separated into two locales of the waters:  to ‘above’ and ‘lower’.  Then it was called ‘heavens - shamayim, a two-part dual heavens.  The word is formed from the two-part dual ‘waters – mayim’, just as reported in the creation story.  At Gen 1:8, many Bible translations commonly and incorrectly translate shamayim as Heaven, singular.  It is Heavens, two, above and lower.  The ‘above’ ‘waters – unknowns’ became galaxies and stars in day 2.  From science we know that generations of stars came first and then the solar system developed from gathered supernovae material.  In the Bible during day 3, the lower part of the local dual waters - in the dual heavens - was gathered to one place and formed into the earth.   Gen 1:9  And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.  In Gen 1:10, God completes the earth systems and calls H2O ‘Seas’.  Creation action had completed the heading ‘bara – separation’ of “… the heavens and earth.”



3.  - -  Badal  -  five  uses


Gen 1:4 is the second verse of creation day one, And God saw the light, that [it was] good: and God divided the light from the darkness.  The Hebrew badal means ‘to divide, make different, to distinguish, to separate.  God as Creator began to ‘separate and divide’.  Badal’s five occurrences in all the book of Genesis are found only at Genesis chapter 1, verses 4, 6, 7, 14, 18.  Clearly present in the idea of dividing is limits and bounds in creation - to impose order in the chaos.  The creative act of God speaking has to do with dividing and setting boundaries.  The idea of boundaries and limits themselves are not specifically mentioned, yet only dividing.  But other creation passages which use the metaphor more obviously show boundaries (e.g. Psalm 74:14-17,  104:9,  Job 26:10,  38:8-11, etc.).



>>>    The  Stewardship  for  Separation  toward  Order  - - - For  personal  application


1.  Separation  Work  in  the  Seventh  Day  -   essential  work  for  eternity.


The second creation account begins at Gen 2:4 and fills the remainder of chapter two.  It details day 6, not of all creation time; except for its transition verses Gen 2:4 – 7, itself a Hebrew story ‘heading’.  Then, Genesis chapter three begins the record of the seventh day. 


We continue in that day without the designated ‘evening and morning’ of completion.  The context of the creation accounts and the parable of the ‘wheat and tares’ is about separation.  In this last day, producing fruiting bodies of wheat or tare heads is our assignment. 


When the seventh day is ultimately done and we arrive at the ‘rest – sabbatismos’ (from Sabbath) stated at Hebrews 4:9, then Revelation 21:1 is encountered, And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.  That picture is immediately preceded by Rev 20:14 – 15 about the ‘the lake of fire’, Rev. 20:14 And death and hell were cast into the lake of fire. This is the second death.  20:15  And whosoever was not found written in the book of life was cast into the lake of fire..  At long last, separation of goodness from evil unto ultimate order will have taken place.  Seven days will have been completed.  This is the worth of earth and universe, and us – all ‘to Jehovah’.  The separation process was brought to ever increasing order, day by creation day; evening to morning.  Six days led to the purpose of the seventh day in which humanity lives and acts to do the will of God; made in His image and after His likeness.  We serve in the continuing separation process which leads to ultimate separated order.



2.  Forgive  and  Forget?     The  refreshing  hard  ‘separating’  work  of  Forgiveness:


Perhaps you have heard the relationship phrase ‘give and take’.  It also applies to conservation projects or grant determinations, or other similar ‘trades’ for success.  In the will of God, ‘forgive and forget’ is similar, too, but with the added prefix ‘for-’.  In Old and Middle English, it means away and its New Testament Greek apo' means ‘off’ as in away, too, Strong’s Concordance G575.


To ‘give away’ a debt or a resentful attitude is to not retain it, to for-give it.  Similarly, for-get means what is normally gotten is put away, not-gotten again.  Forget is basically not about memory.  It is about change in what is received.  And if change, then likely it will eventually not be re-membered.


Jesus came to forgive [‘give away’ or ‘not-give’] condemnation and give righteousness, John 3:17, For God sent not his Son into the world to condemn the world; but that the world through him might be saved.  Also in return, Jesus desires to ‘not-get’ what was afore wrongly acted out.  That separates evil from goodness.  He wants change.  He not only stated that people can be ‘forgiven’, but that to confess Him meant to follow His ways, John 14:6  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.  Forgiveness and give-ness brings that change.


There is an introspective dimension.  It might be that we first need to address personal irritation, blame, rejection, avoidance, etc., to put it away, ‘away - apo', for-given, not given anymore.   That frees us for the second part, to give goodness.   How is another person to know what goodness looks like unless we show them – give to them?  We must for-give personal wrong attitudes, putting them away, to give goodness.  That work is gathered by God when He returns to create us and earth anew.


The universe and earth support His purpose from the beginning, everything is ‘to Jehovah’ for His purpose of separation to ultimate order. 


Thus, conservation and stewardship support his plan until final separation is complete upon the end of the seventh day.  To support this essential effort of separation, land and ecology are basic!  Scientific research - from medicine to computer science – also support goodness or evil.  Cell phones hardware and software are beyond mainframe computers of yore.  And so are viral bots, similar to botfly larvae infesting a horse.   Evil and goodness are mixed at their roots are separated by our actions.  They are wheat or tares.  That is what we do, to separate.  It has consequences.  Everyone:  congress, butcher – baker – and light bulb maker, educators, and all vocations have one common purpose ‘to the Lord’ for His central vision, ‘before’, of ultimate separation of goodness from evil - by means of His creation.


We are not omniscient to foreknow the end timing, thus we cannot forego sustainability supporting such a central tenant of creation:  separation unto future order.  We must choose to follow His plan in creation, to do His work while we ‘labor - endeavor’ to enter the final rest, heaven.  ‘For-giving  and giving’ allows God and us to separate things and in the future, eternally ‘forget – get away’ from evil.



3.  Habits  of  Forgiveness –  Standard  of  Forgiveness


In Romans, Paul judged readers of sin, based upon their habits.  Romans 1:32 – 2:3 uses the Greek prasso [ pras'-so,  Strong’s Concordance G4238 ] a concentrated five times of the ten used in Romans.  It means to ‘practice – continually do – habitually’ .  The other five uses are scattered throughout the book.  It contrasts to the generic Greek ‘do’ of poieo  poy-eh'-o  G4160 which is a basis for the word ‘poem’ as a ‘work’ or ‘something made’.  The Romans passage shows that Apostle Paul in the light of God judged them about righteousness based upon their habits.  Be careful, because acts produce habits.  Salvation is not about trying to be perfect for God, but habitual.  The sacrifice of Jesus on the Cross takes care of the rest.


We are created to do the same as Jesus who acted with forgiveness and give-ness.  For humanity and righteousness, how are people who do wrong to know right, unless they see it acted out?  Similarly, how are we to know goodness unless someone shows us, including God via His written word and Jesus?  Forgiven people might change slowly or even regress. What matters is the direction the nose is pointed; toward developing consistent habits that become as those of Jesus.  Or, if the nose is ‘bent out of shape’ and people follow it making circles, then they really need help.  And that usually has to do with attitudes.


Forgiveness of personal trespasses depends upon being faithful servants to do the same forgiveness as the king.  From His time with Jesus, Peter would concur.  Personal attitudes is the first step of forgiveness, to change and ‘give away’ goodness.  Other times, forgiveness ‘puts away’ what is truly due, to accomplish a better goodness for everything affected.


Love can be described from several different angles.  One angle is that love acts to give goodness, so the most amount of goodness is given for all people affected.  In forgiveness, even if the other person has died or an entity is defunct, we can forgive and give goodness in similar situations.  In fact, being able to give goodness in similar situations is often a test of whether we have forgiven, or buried a situation.  If buried untamed, it is alive and leaks out in unseemly ways in similar situations.


In all this, Jesus did not become a doormat for people’s muddy actions.  Neither do we. To forgive and forget means change; not to keep getting.  In a different light, sacrifice is central to love - if there might be a purpose of larger goodness that would be accomplished.  For example, Jesus died on the cross to relieve condemnation of humanity.   His actions produced the greatest amount of goodness for all people affected, including Himself. 


If a person cannot give goodness in some situations, but instead might harbor bitterness or irritation, then likely there is personal work needed about forgiveness.  If needing help to sort out the confusion, try Matthew 7: 5, You hypocrite! First remove the beam from your own eye, and then you will see clearly enough to remove the speck from your brother's eye.  If trying to find the smallest sliver of the other person’s problem in oneself, it is likely to be found!  And, by finding solutions for changing it, then understanding and growth comes for how to forgive - and give goodness!  That produces fruited wheat heads rather than tare heads.  It separates evil from goodness.  And it lasts into eternity, set up from before the beginning!  God requires it – for salvation. 


Obviously, if avoidance of a situation might be needed due to safety concerns, then following the ‘best good for all’ includes love for oneself.  That does not excuse sorting out the confusion with truth, knowing what is wrong and evil, directed toward finding life-giving solutions.   That does mature us.  In fact, replacing hatred or hurt with the ‘know how’ of love eventually allows maturity to bring confidence amid dangers; to move personal walls of safety outward into the world, and include more of it for a fuller life.


If people do not ultimately change toward holiness, then the Father does not ultimately forgive their condemnation:  Not-get, Not-give.  In the meanwhile, God always offers forgiveness and give-ness.  It is up to humanity to ‘get’ it, so through change we do not ‘give’ wrongness.  In giving us love, Jesus considers all people who are affected, including Himself, so that the greatest amount of goodness would result for everything affected. 


The greatest amount of goodness comes from separating evil from goodness.  God will judge each person upon that directive.  It is His habit, even from before the foundation of the earth.



4.  A  closing Purpose  -  being  about  the  Father’s  ‘business’  of  Stewardship  - 


Our service to God is because “The earth is the Lord’s   and everything in it, ….”   Ownership is vested in Him.  The ‘separation of evil and goodness - unto order’ was designed and blue-printed from before the beginning of the creation construction project.  The project was focused to the problem of evil mixed with goodness.  It took six ‘days-eras’ for real estate development.  God was Project Developer of earth’s territories for His highest use.  Completion day was celebrated in the Garden.  The Garden was like a high-stakes meeting place.  Choices in the Garden not only affected earthly facilities, but what would be ultimately produced – wheat or tares, and sent for use at the eternal marketplace.  Today, if we choose to act in the interest of the Maker’s Mission, we must understand it well.  When we see the value of all creation toward His purpose, then we support both His creation and His purpose.  The vision motivates our asset Stewardship programs and sets Priorities. 


It is a truncated view of the Eternal to wrongly think that creation and His mission primarily centers itself in us and our redemption.  It is larger than the Garden Fall, and includes it.  But the Fall is secondary results of the battle.  The big picture of creation is that everything of His making, including us, supports His primary purpose:  separation of goodness from evil unto ultimate order.  We get hurt in the process of battle, and are offered healing.  Satan is crushed, for ever.  God knew this from before the foundation of creation.  After, even without I Peter 1:19 – 20 and many other occurrences of ‘from before’


His agent-employees are created with the honor to do His work, with enormous challenges.  To them He supplies all needed and ultimate support; even unto His own pre-planned death.


All things are ‘to Jehovah’, for His purpose of Separation unto Order.  His purpose focuses our stewardship to preserve things which support His plan:  the creation in which His plan is carried out.  We are in the Separation process, done by our actions, informed by His image.


The one important rule is:  faithfully point your nose at the image of Christ, to know what Christ confesses as His personal rules.  It leads to the final separation unto order, for ever.


Steve Huffey



CONTENTS  of  Sub-sections - -


Sub-section  1:  page 3

Context of Psalm 24:1 -

Freedom and rights - being in the dominion of God -


Sub-section  2:  page 5

Translations  of  I Peter 1:20

         Words:   before  foundation  -  world

         Usage  of  ‘before  the  foundation’  in  the  New  Testament

          N.T. verses containing (from) the foundation of the world

 Goodness  and  evil  - -  a  classical  syllogism  usually  inadequately  answered:  page 6


Sub-section  3:  page 8

The battle in the 7th  day - and the ‘helper’ created prior to the battle, for victory:


Sub-section  4:  page 9

Asahyatsar – and two more examples of bara    (and see paper ‘Bara’)


Sub-section  5:  page 11

- - Verbiage of The Prayer – not done once at confession, but always done in life.



Extra  papers – Bara     /    Waters  -  unknowns

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