595 Part 5: Some Spiritual & Moral Truths in Gen. 1-11. Chapter 1: Introduction. Chapter 2: Trinity. Chapter 3: The Fall. Chapter 4: Covenant of grace: justification by faith. Chapter 5: Racially mixed marriages & racial segregation. Chapter 6: Murder a capital crime. Chapter 7: Conclusion. (Part 5) CHAPTER 1 Introduction. In this Part 5 of Volume 2, some of the great theological truths and universal moral values found in Gen. 1-11 will be considered. On the one hand, these have all been considered to some extent already in various parts of Volume 1 (2014) & 2 (2014 & 2015) of Creation, Not Macroevolution – Mind the Gap , and only some elements of them will here be considered. But on the other hand, I think a specific Part 5 is warranted, in order to underscore and highlight the fact that the issues of Genesis 1-11 vis-à-vis issues to do with science, though important issues of our day, and important issues throughout most of historically modern times, are ultimately secondary issues . The primary issues relate to various spiritual and moral truths of Gen. 1-11, which is why e.g., both presuppositionalists and evidentialists can be found among religiously conservative Protestant Christians. In saying this, I do not wish to in anyway deny or backtrack on my comments in Volume 1, Part 2, Chapter 1, section a, e.g., I there say, “on the one hand, I know of no Christian evidentialist who would be opposed to including the witness of Christian experience from various Christians as to the presence of Christ and his Spirit in their lives. But on the other hand, this type of thing will never satisfy the presuppositionalists. They are resolutely opposed to apologetic evidences, and it is not possible to philosophically or theologically unite what I regard as their narrow-minded anti-godly intellectualism with the broad-minded godly intellectualism of the classic Protestant Christian proofs of apologetics with its associated usage of various evidences.” By and through the power of the Holy Ghost, I consider that these Christian evidences are relevant both in the context of evangelism of the unsaved person, for “the living God, which made heaven, and earth, and the sea, and all things that are therein,” “left not himself without a witness” in nature (Acts 14:15,17; cf. Rom. 1:18-20); and also in terms of nurturing the faith of the saved person, in terms of him having a deeper and richer understanding of certain matters as one doth “study to shew thyself approved unto 596 God, … rightly dividing the word of truth” (II Tim. 2:15). Nevertheless, the primary importance of the spiritual and moral truths of Gen. 1-11, means that though I am resolutely committed to being a Christian evidentialist, both on issues to do with Gen. 1- 11 1, and more widely on other issues e.g., fulfilled Old Testament prophecies on cities and nations 2, or the evidences for Christ’s resurrection 3; I also recognize that there are presuppositionalist brethren, who though I strongly disagree with on these relevant issues, I nevertheless recognize as brethren in Christ, providing they are within the orthodox parameters of religiously conservative Protestant Christianity. (Part 5) CHAPTER 2 Trinity. The good Christian reader is referred for some of my discussion on the Holy Trinity in Gen. 1:26-28, to my sermon of 7 November 2013 4; and elsewhere in these two volumes 5. 1 See my Sermons 1/4 (Thurs. 29 May 2014) & 2/4 (Thurs. 5 June 2014) in the Appendix of Creation, Not Macroevolution – Mind the Gap (2014), Volume 1; oral recorded form presently available ( http://www.sermonaudio.com/kingjamesbible ). 2 See my sermons on “Biblical Apologetics” 1/4 (Thurs. 1 July 2010), 2/4 (Thurs. 8 July 2010), 3/4 (Thurs. 15 July 2010) “OT prophecies on cities and nations,” & “Biblical Apologetics 4/4” (Thurs. 22 July 2010) “Biblical Archaeology,” at Mangrove Mountain Union Church, NSW, Australia; written form in my Textual Commentaries Vol. 3 (Matt. 21-25) (2011; Printed by Parramatta Officeworks in Sydney, Australia), Appendix 8: “A Sermons Bonus;” oral recorded form presently available (http://www.sermonaudio.com/kingjamesbible ). 3 See Josh McDowell’s Evidence That Demands A Verdict , A Campus Crusade for Christ Book, Here’s Life Publishers, 1972, San Bernardino, California, USA, Revised Edition, 1979, Chapter 10, pp. 179-263, “The Resurrection …”; & Bernard Ramm’s Protestant Christian Evidences , Moody Press, Chicago, USA, 1953, reprint 1978, Chapter 7, pp. 184-207, “Supernatural Verification Through the Resurrection of Christ.” 4 Sermon of 7 Nov. 2013, at Mangrove Mountain Union Church, NSW, Australia, “8 hate attacks on marriage 4/8,” “Feminism …,” Subtitle: “5) Feminism & 6) Easy Divorce;” oral recorded form presently available at http://www.sermonaudio.com/kingjamesbible . 5 E.g., Vol. 1, Part 1, Chapter 7, section a, subsection v, on the Apostles’ & Nicene Creeds ; or Vol. 1, Part 2, Chapter 16, section b, on the difference between the Trinity and a heathen polytheistic Triad. 597 In the Jewish Midrash Rabbah (Genesis Rabbah, c. 400-600 A.D.) on Genesis 1:7, Rabbi Isaac says, “And no person can dispute and maintain that two powers gave the Torah or two powers created the world. For ‘And the Gods spake’ is not written here [Gen. 1:3,6,9,11,14,20,24,26,28,29], but, ‘And God spake all these words’ (Exod. 20:1);” and so “‘In the beginning the gods created’ (Gen. 1:1) is not written here, but ‘In the beginning God created [Gen. 1:1].” And commenting on this in the 20th century, Rabbi Freedman (1939) says, “The point is that though Elohim (God) is plural in form, the accompanying verb is always in the singular …6.” On the one hand, both the Jewish Rabbi Isaac in the Midrash Rabbah (c. 400-600 A.D.) and Rabbi Freedman in his commentary on this (1939), are correct to recognize that the Hebrew singular verb requires monotheism. E.g., at Gen. 1:3, the words, “And God said,” are Hebrew, “ vajjo’mer (compound word, va / ‘And’ + jjo’mer / ‘he said’ = ‘said,’ active imperfect, masculine singular 3rd person kal verb, from ’amar ) ’Elohiym (‘God,’ masculine singular proper noun, from ’Elohiym , although it has a masculine plural construct form seen in its iym ending). But on the other hand, neither of these Jewish Rabbis then consider the issue of why the singular monotheistic God of creation in Gen. 1, is referred to as “Elohim [/ ’Elohiym ] (God)” which “is plural in” its construct “form” as a noun (Rabbi Freedman). Contextually, I consider the most natural answer to this question, is that the Hebrew is here indicating at the very start of the Divine revelation in Gen. 1, that within the one Godhead there are multiple Divine Persons. And contextually, there are three such Divine Persons i.e., the Trinity. This is seen in the words of Gen. 1:26-28, which are found in the prefatory words of Gen. 1:26 and later words of Gen. 1:28, and which use the same Hebrew words for “And God said” as Gen. 1:3 ( vajjo’mer ), supra . “And God said (see Gen. 1:3, vajjo’mer , supra ), Let us make man in our image ( betzalmenuw, compound word, be / preposition b, ‘in,’ + tzalm / ‘image,’ masculine singular noun, from tzelem & it is in this form as the following personal pronoun is suffixed to it 7, + enuw / ‘we’ = ‘our ,’ syncopated suffix form of ’anachnuw, 1st person common plural personal pronoun ), after our likeness (kidmuwthenuw, compound word, ki / preposition k, ‘like’ = ‘after’ + demuwth8 / ‘likeness,’ feminine singular noun from demuwth , + enuw / ‘we’ = ‘our ,’ syncopated suffix form of ’anachnuw, 1st person common plural personal pronoun ): and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image ( betzalmow, compound word, be / preposition b, ‘in,’ + tzalm / ‘image,’ masculine singular noun, from tzelem & it is in this form as the following personal pronoun is suffixed to it9, + ow / ‘his’ = in translation ‘his own,’ 3rd person masculine singular pronominal 6 Freedman & Simon’s Midrash Rabbah (1939), Vol. 1, op. cit. 7 Brown-Driver-Briggs Hebrew & English Lexicon , at tzelem . 8 The sh eva’ (/ e) is silent in the compound word form as it is then immediately preceded by a short vowel, but exists when considering it as a separate word (Pratico & Van Pelt, Basics of Biblical Hebrew Grammar , op. cit. , pp. 20-21). 9 Brown-Driver-Briggs Hebrew & English Lexicon , at tzelem . 598 personal pronoun ), in the image of God created he him; male and female created he them. And God blessed them, and God said (see Gen. 1:3, vajjo’mer , supra ), unto them, Be fruitful, and multiply , and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” What is particularly notable in the Hebrew of this passage is comparison and contrast in the parallelism of “in our image (Hebrew, betzalmenuw, compound word, be / preposition b, ‘in,’ + tzalm / ‘image,’ masculine singular noun, from tzelem , + enuw / ‘we’ = ‘our ,’ syncopated suffix form of ’anachnuw, 1st person common plural personal pronoun )” in Gen. 1:26, with “in his own image (Hebrew, betzalmow, compound word, be / preposition b, ‘in,’ + tzalm / ‘image,’ masculine singular noun, from tzelem , + ow / ‘his’ = in translation ‘his own,’ 3rd person masculine singular pronominal personal pronoun )” in Gen.