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
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.
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.
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?
- - Considering
the will of God: Psalm
24:1 with 1 Corinthians 10: 25 – 26
Two New Testament
passages preview the plan for
1 of 2
- - The Wheat and Tares -
is a Separation process
2 of 2 - - Peter about Jesus:
Redemption planned - before
of ‘before the foundation’ in
the New Testament
and evil - -
a classical syllogism usually inadequately
‘day - eras’ of all history’s focus
on stewardship, not only Six
The Creation was Separation
- toward Order: two
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
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
- - Verbiage of The Prayer – not done once at confession, but always done in life.
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
- Waters in the early creation
as the first thing separated
3. - - Badal
- five uses
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
Habits of Forgiveness –
4. A closing Purpose - being
about the Father’s ‘business’
of Stewardship -
Stewardship: Who has
Rights? - and who is
- - considering the will
- 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:
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
1 Corinthians 10: 25 –
26 -- Freedom and rights: from
living in the dominion of God -
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
Two New Testament passages preview
the plan for creation
2 à The Wheat and
Tares - is a
Separation process toward order -
2 – from Matthew’s list of 8
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
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:
But while men slept, his enemy came and sowed tares among the wheat, and went his
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?
He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather
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
Second part of Parable 2 - -
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;
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the
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;
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.
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
the plan before creation - for what happened
after sin entered the world.
1 Peter 1:18 - 20
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:
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
Concordance, with Strong’s Numbers]
- from G2598; a deposition, i.e. founding; figuratively, conception.
kata - uttermost, intensity.
bole - to hurl / ~ put ? (like hurling
- 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 pro – before
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
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.
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:
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.
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.
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.
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.
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
1 of 2 - - the
phrase ‘evening and morning’ is
yet to happen for the 7
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’
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 ‘boker’ בּ
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.
For if Jesus had given them rest [referring to the Promised Land], then would he not afterward have spoken of another
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 [katapouo
– kat-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.
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
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.
chapter 3 is the beginning of the battle by human agency, foreordained to be the seventh day.
End of sub- section 3
was Separation - toward Order:
two basic observations - 2 of
- - 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.  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.
[  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.
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.
- 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’.
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
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.