Re: [asa] Does ASA believe in Adam and Eve?

From: <>
Date: Thu Mar 29 2007 - 12:14:08 EDT

I agree.

Another example is Hebrews.

Hebrews 12:26 At that time his voice shook the earth, but
now he has promised, "Once more I will shake not only the
earth but also the heavens." 27 The words "once more"
indicate the removing of what can be shaken--that is,
created things--so that what cannot be shaken may remain.
28 Therefore, since we are receiving a kingdom that cannot
be shaken, let us be thankful, and so worship God
acceptably with reverence and awe, 29 for our "God is a
consuming fire."

In this case the metaphor is things being shaken up, not
burned up. And the point is not only about judgment, but
about removing the temporary (the law) and replacing it
with the eternal (the new covenant.)

This passage uses the same language as Haggai

Haggai 2:6 "This is what the Lord Almighty says: 'In a
little while I will once more shake the heavens and the
earth, the sea and the dry land. 7 I will shake all
nations, and the desired of all nations will come, and I
will fill this house with glory,' says the Lord Almighty.
8 'The silver is mine and the gold is mine,' declares the
Lord Almighty. 9 'The glory of this present house will be
greater than the glory of the former house,' says the Lord
Almighty. 'And in this place I will grant peace,' declares
the Lord Almighty."

This of course is a prophecy of Christ.

 From Matthew Henry: "They shall have the Messiah among
them shortly— him that should come. To him bore all the
prophets witness and this prophet particularly here, v. 6,
7. Here is an intimation of the time of his coming, that
it should not be long ere he came: "Yet once, it is a
little while, and he shall come. The Old-Testament church
has but one stage more (if we may say so) to travel; five
stages were now past, from Adam to Noah, thence to
Abraham, thence to Moses, thence to Solomon’s temple,
thence to the captivity, and now yet one stage more, its
sixth day’s journey, and then comes the sabbatism of the
Messiah’s kingdom. Let the Son of man, when he comes, find
faith on the earth, and let the children of promise
continue still looking for him, for now it is but a little
while and he will come; hold out, faith and patience, yet
awhile, for he that shall come will come, and will not
tarry.’’ And, as he then said of his first appearance, so
now of his second, Surely I come quickly. Now concerning
his coming it is here foretold, [1.] That it shall be
introduced by a general shaking (v. 6): I will shake the
heavens, and the earth, and the sea, and the dry land.
This is applied to the setting up of Christ’s kingdom in
the world, to make way for which he will judge among the
heathen, Ps. 110:6. God will once again do for his church
as he did when he brought them out of Egypt; he shook the
heavens and earth at Mount Sinai, with thunder, and
lightnings, and earthquakes; he shook the sea and the dry
land when lanes were made through the sea and streams
fetched out of the rock. This shall be done again, when,
at the sufferings of Christ, the sun shall be darkened,
the earth shake, the rocks rend—when, at the birth of
Christ, Herod and all Jerusalem are troubled (Mt. 2:3),
and he is set for the fall and rising again of many. When
his kingdom was set up it was with a shock to the nations;
the oracles were silenced, idols were destroyed, and the
powers of the kingdoms were moved and removed, Heb. 12:27.
It denotes the removing of the things that are shaken.
Note, The shaking of the nations is often in order to the
settling of the church and the establishing of the things
that cannot be shaken."

  Thu, 29 Mar 2007 11:48:52 -0500
  "David Opderbeck" <> wrote:
> George -- I think you are making the context of Chapter
>3 too specific and
> literal. The context is simply that judgment will come
>suddenly. The
> example of the flood is a response to the scoffers in
>verse 3 who say "Where
> is this judgment he promised?" These are like the
>people of Noah's day, who
> rebelled against God, not believing God would judge
>them. The point is
> summed up on verse 10: "But the day of the Lord will
>come like a thief."
> The passage has nothing to do with proving that God is
>powerful enough to
> judge the earth -- that is assumed.
> I would grant that Peter's language might reflect his
>Second Temple
> presuppositions about what the Genesis texts mean, but I
>don't think Peter
> is teaching anything about those presuppositions in this
>passage. Moreover,
> if you really want to apply the hermeneutic you're
>endorsing, what would it
> mean for Peter to say that the earth will be destroyed
>at the final judgment
> when Peter would have had no idea at all that the Earth
>is a globe and that
> there were people living in what we now call Australia,
>North America,
> etc.? If Peter's Second Temple period presuppositions
>are being
> authoritatively taught in this text, does that mean the
>Day of the Lord will
> affect only the "earth" as it was known to Peter at that
> I agree that this passage can be interpreted in various
>ways by folks with
> an axe to grind, but I think more often than not the axe
>is either a YEC
> looking for a proof text to support a global flood, or a
>non-YEC looking to
> read the passage just as literally in order to discredit
>the truthfulness of
> the text.

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Received on Thu Mar 29 13:06:43 2007

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