25-0907a - Detailed Summary

Scott introduces the sermon as part of a series on Genesis chapters 1–11, following a study of Genesis 1’s creation week. He recalls that from Moses’ time (circa 1500 BC) until the late 18th century, Genesis 1 was understood as a literal, historical account of creation, free from ideas like the gap theory, long-age days, or theistic evolution. A counter-narrative emerged in the late 1700s and 1800s, challenging the biblical account, which Scott rejects as incompatible with a plain reading of Genesis. He advocates for a young earth creationist perspective, viewing Genesis through a biblical lens, noting that Genesis 1:1 indicates multiple heavens created on day one, including the spiritual heaven of heavens and the physical universe.

Scott elaborates on the creation account, explaining the biblical concept of three heavens: the atmosphere (created on day two), the universe or outer space, and the heaven of heavens, a spiritual realm for God and angels, both created on day one. He cites Nehemiah 9:6 and Job 38:4-7, noting that angels celebrated the earth’s creation. On day one, God also created the earth’s foundations, water (implied), darkness, light (to separate from darkness), and time (marked by evening and morning). Day two introduced the atmosphere, possibly extending into day three, as it lacks the “God saw that it was good” notation. This section highlights the multifaceted, instantaneous nature of God’s creative acts, challenging minimalist views that focus only on light’s creation.

Scott summarizes the remaining creation days. On day three, land emerges (part of the earth’s foundation from day one, previously covered by water), and vegetation appears as the first living things. Day four brings the sun, moon, and stars, replacing the initial light from day one and serving as timekeepers and illuminators. Day five introduces sea creatures and birds, while day six includes land animals and humanity, created in God’s image. On day seven, God rests, not from weariness but to celebrate His “very good” creation and model rest for humanity, as later emphasized in the Mosaic law. This reinforces a literal six-day creation within a young earth framework.

Scott transitions to Genesis 2:4-25, focusing on day six, particularly humanity’s creation, from a young earth creationist perspective aligned with the Christian restoration movement’s emphasis on biblical authority. Verses 4-6 summarize the creation of the heavens and earth, depicting a pre-rain world watered by a mist, indicating a perfect, newly formed environment without geological upheaval or death, contradicting old earth theories. Verses 7-17 describe Adam’s creation from dust, a direct, miraculous act, with God breathing life into him, affirming humanity’s unique status as God’s image-bearer. The garden of Eden, a historical location with rivers like the Tigris and Euphrates, exemplifies God’s provision, with the tree of life and the tree of the knowledge of good and evil introducing human responsibility and free will. Adam’s mandate to work and keep the garden is a pre-fall blessing, and the prohibition against the forbidden tree underscores a death-free creation until sin’s entry.

Verses 18-23 address the need for companionship. God declares it “not good” for Adam to be alone, creating animals for him to name, reinforcing humanity’s distinctiveness (no evolutionary links). Finding no suitable helper, God forms Eve from Adam’s rib, symbolizing equality and complementarity. Adam’s joyful recognition of Eve as “bone of my bones” celebrates God’s relational design.

The sermon culminates in Genesis 2:24-25, where God institutes marriage as a lifelong union between one man and one woman, a divine ordinance, not a cultural construct. Scott references Ephesians 5:22-33 to connect this to New Testament teachings and cites resources like the Apologetics Press article on gender to affirm gender and marriage as God’s design. The nakedness without shame reflects pre-fall innocence, transparency, and purity, unmarred by sin.

Scott concludes with practical applications, urging the congregation to embrace the literal truth of Genesis, rejecting evolutionary and old earth compromises that undermine the gospel. He encourages responsible stewardship, godly relationships, and trust in Jesus Christ, the “last Adam” (1 Corinthians 15:45), who restores what sin broke. The sermon ends with an invitation to respond, accompanied by singing.