From the 1689 London Baptist Confession:
In the beginning it pleased God the Father, Son, and Holy Spirit,1 for the manifestation of the glory of His eternal power,2 wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.3
1. John 1:2-3; Hebrews 1:2; Job 26:13
2. Romans 1:20
3. Colossians 1:16; Genesis 1:31
Scriptural Grounding
John 1:2-3 emphasizes the active involvement of the Word (the Son) in creation: "He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made." This underscores the Son's divine nature and role in creation, affirming the Trinitarian cooperation in creation. Hebrews 1:2 declares that the Son is the one "through whom also He made the worlds," linking Christ's creative work to His role as heir of all things. Job 26:13 poetically describes God's Spirit as having "garnished the heavens," highlighting the Spirit's role in shaping creation. Together, these verses present a robust Trinitarian framework, where Father, Son, and Spirit collaboratively act in creation.
Romans 1:20 reflects on creation's purpose, stating that "His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead." This verse ties creation to God's revelation, showing how His wisdom, power, and deity are manifested in the created order. Colossians 1:16 explicitly states that "by Him all things were created," affirming Christ's supremacy over all creation and echoing the cosmic scope of Genesis 1:31, which declares that "God saw everything that He had made, and indeed it was very good." These passages collectively confirm God's sovereign, wise, and purposeful act of creation.
Terminological Relevance
Key terms in this section include "Trinity," "manifestation," and "goodness." The Trinity, central to Christian theology, emphasizes that creation is a unified act of the Father, Son, and Spirit, each contributing distinctly yet harmoniously. The term "manifestation" indicates that creation serves as a display of God's attributes, particularly His "eternal power, wisdom, and goodness." The word "goodness" conveys the inherent perfection and moral uprightness of creation before the fall, reflecting God's character.
Theologically, the term "aseity" (God's self-existence) underpins this section, as God's act of creation is not out of necessity but His sovereign pleasure. Creation is an overflow of God's independent nature, not a response to a lack or need. Understanding these terms enriches our comprehension of the divine purpose and the intrinsic goodness of creation.
Theological Interaction
In contrast to Roman Catholicism and Eastern Orthodoxy, which may emphasize human participation in the ongoing perfection of creation through sacramental life, the 1689 Confession focuses on the completed and "very good" nature of the original creation. Arminianism, with its emphasis on human free will, might place greater focus on creation's allowance for human choice, whereas the Confession centers on God's sovereign glory in creation.
Against Open Theism, which posits a more dynamic and uncertain divine interaction with creation, this doctrine asserts God's eternal wisdom and purposeful act in creating all things. This Trinitarian perspective also contrasts with unitarian systems (e.g., Islam) that deny the multi-personal nature of God and His relational aspect within creation.
Historical and Theological Comparison
The Westminster Confession shares a nearly identical assertion regarding God’s role as Creator, reflecting the shared Reformed heritage. However, the 1689 Confession places stronger emphasis on the Trinitarian nature of creation, aligning closely with the Nicene Creed's affirmation of Christ as the "Maker of heaven and earth." The idea of creation being “very good” aligns with Augustine’s views on the goodness of creation in *City of God*, countering Manichean dualism, which saw matter as inherently evil.
In comparison to Aquinas, who emphasized creation as a rational act of divine wisdom, the 1689 Confession includes a devotional dimension, focusing on the manifestation of God's glory in creation. Calvin’s *Institutes* similarly highlight creation as a "theater of God’s glory," harmonizing well with the theological intentions of this section.
Practical and Devotional Implications
This doctrine fosters a deep sense of awe and gratitude in the believer, recognizing creation as a testament to God's majesty and wisdom. It encourages stewardship of the world, viewing it as a gift reflecting God’s goodness. In worship, this truth calls believers to praise the triune God for His sovereign power and creativity. It also provides a foundation for Christian ethics, affirming the inherent goodness of God's created order and human responsibility to preserve it. Reflecting on God's purpose in creation can deepen personal piety and inspire a life of worshipful obedience.
After God had made all other creatures, He created man, male and female,4 with reasonable and immortal souls,5 rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness;6 having the law of God written in their hearts,7 and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.8
4. Genesis 1:27
5. Genesis 2:7
6. Ecclesiastes 7:29; Genesis 1:26
7. Romans 2:14-15
8. Genesis 3:6
Scriptural Grounding
Genesis 1:27 states, "So God created man in His own image; in the image of God He created him; male and female He created them." This foundational verse asserts humanity's unique creation in God's image, underscoring human dignity and relationality. Genesis 2:7 explains that "the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being." This highlights the divine origin of human life, with the "breath of life" symbolizing humanity’s rational and immortal soul, setting humans apart from other creatures.
Ecclesiastes 7:29 declares, "Truly, this only I have found: that God made man upright, but they have sought out many schemes." This affirms humanity’s original state of righteousness and true holiness, a direct reflection of God's image. Romans 2:14-15 emphasizes the moral law written on human hearts, asserting that even Gentiles, without the Mosaic Law, show the work of the law in their conscience. Genesis 3:6 recounts the fall, where humanity, though created with the ability to fulfill God’s law, misused the liberty of will, demonstrating the reality and consequences of transgression.
Terminological Relevance
Key terms include "image of God," "reasonable and immortal souls," and "liberty of their own will." The "image of God" (imago Dei) refers to humanity's reflection of God's communicable attributes, such as knowledge, righteousness, and holiness. This includes relational, moral, and spiritual capacities that distinguish humans from other creatures. The "reasonable and immortal soul" refers to the eternal aspect of humanity that enables rational thought, moral agency, and communion with God. "Liberty of their own will" signifies humanity's capacity to choose freely, within the bounds of their created nature, which was originally inclined toward righteousness but subject to change.
These terms collectively emphasize the high status and responsibility of humans as God’s image-bearers and moral agents. The concept of "subject to change" highlights the contingent nature of created beings, contrasting God’s immutable perfection.
Theological Interaction
Roman Catholic theology shares the affirmation of humans as made in God’s image but often includes a stronger distinction between natural and supernatural gifts. In Catholic thought, the "image" includes natural faculties, while "likeness" involves supernatural grace, lost at the Fall. The 1689 Confession, consistent with Reformed theology, asserts that humans were originally endowed with both knowledge and righteousness, emphasizing the covenantal relationship between God and humanity.
Eastern Orthodoxy, while emphasizing the image of God, focuses on theosis (deification) as humanity’s ultimate purpose, emphasizing a dynamic transformation into divine likeness. The 1689 Confession, by contrast, centers on righteousness and holiness as immediate reflections of God's image, stressing humanity’s moral responsibility before God. Arminian theology highlights human free will in its treatment of the fall, whereas the Confession frames free will within the context of original righteousness and the possibility of transgression, aligning more closely with Augustinian determinism.
The Confession stands in opposition to Open Theism and Pelagianism, which respectively downplay God's foreknowledge and humanity’s original righteousness. Open Theism's emphasis on human autonomy is incompatible with the confession’s view of God’s sovereign creation and moral law, while Pelagianism’s denial of original righteousness contradicts the biblical teaching of humanity’s upright creation.
Historical and Theological Comparison
The Westminster Confession closely parallels the 1689 Confession in describing the creation of humanity, reflecting shared Reformed commitments. The Heidelberg Catechism echoes this doctrine, particularly in its teaching on humanity’s creation in righteousness and true holiness (Q&A 6). Augustine's writings, particularly in *The City of God*, articulate humanity’s original righteousness and the freedom to choose good or evil, which significantly influenced Reformed thought.
The Nicene and Chalcedonian affirmations of Christ’s full humanity implicitly uphold the doctrine of humanity made in God’s image, as Christ restores and perfects the image through His incarnation and work. This continuity places the confession within a broader historical and theological trajectory affirming human dignity and divine purpose.
Practical and Devotional Implications
This doctrine profoundly shapes Christian identity and ethics. Recognizing oneself and others as made in God’s image fosters humility, gratitude, and respect for human dignity. It underscores the sanctity of life, guiding believers to honor God through relationships, stewardship, and moral living. The concept of original righteousness inspires believers to pursue holiness, while the acknowledgment of human fallibility cultivates dependence on Christ for restoration and growth in grace.
In worship, this truth calls Christians to glorify God as their Creator and to seek renewal in His image through the Spirit. It encourages believers to live in alignment with God's purpose, reflecting His character in knowledge, righteousness, and holiness in their personal and corporate lives.
Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil,9 which while they kept, they were happy in their communion with God, and had dominion over the creatures.10
9. Genesis 2:17
10. Genesis 1:26, 28
Scriptural Grounding
Genesis 2:17 states, "But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." This verse establishes God's explicit command as a test of Adam and Eve's obedience and trust in His authority. It signifies a covenantal arrangement wherein human flourishing and communion with God were contingent on their adherence to His word.
Genesis 1:26 and 28 articulate humanity’s dominion over creation: "Let us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth." Verse 28 reiterates this mandate, coupling dominion with the blessing to "be fruitful and multiply." These verses show that humanity's obedience to God’s command was integrally tied to their role as vice-regents, stewarding creation under God's ultimate authority. The prohibition concerning the tree thus functioned within the broader framework of God’s covenantal relationship with humanity.
Terminological Relevance
Key terms include "law written in their hearts" and "dominion." The "law written in their hearts" refers to the innate moral understanding granted to Adam and Eve as image-bearers of God, which was further reinforced by the specific prohibition concerning the tree. This highlights their moral accountability. "Dominion" reflects humanity’s God-given authority over creation, a stewardship meant to mirror God’s sovereign rule and maintain harmony within the created order.
The phrase "knowledge of good and evil" has been interpreted variously, but within this context, it signifies the experiential and autonomous determination of morality apart from God. The command not to eat the fruit was not arbitrary but deeply tied to humanity's covenantal obligation to depend wholly on God for wisdom and moral understanding.
Theological Interaction
In Roman Catholic theology, this command is often framed within the broader doctrine of original justice, emphasizing that Adam and Eve possessed supernatural grace that enabled their communion with God. The 1689 Confession aligns with this but focuses more heavily on the covenantal structure, commonly referred to as the "covenant of works," wherein obedience was required for continued blessing and life.
Eastern Orthodoxy views the command as part of humanity's spiritual maturation process, where Adam and Eve were intended to grow into divine likeness (theosis). In contrast, the 1689 Confession emphasizes the probationary nature of the command, where obedience or disobedience had immediate covenantal consequences. Against Open Theism, which downplays divine foreknowledge and sovereignty, this command demonstrates God’s perfect governance and the intentionality of His relational arrangements with humanity.
The Confession contrasts with Pelagianism, which denies the necessity of divine grace for moral obedience, by underscoring that Adam and Eve’s happiness and communion with God were contingent upon their dependence on and obedience to Him. The inclusion of "law written in their hearts" also critiques modern relativistic views, affirming that God's moral standards are universal and objective.
Historical and Theological Comparison
The Westminster Confession shares the 1689 Confession's emphasis on the probationary nature of the command and its covenantal framework. Reformed theologians like John Calvin highlight the significance of this command as a test of faith and obedience, noting that Adam’s failure was not merely a moral lapse but a breach of trust and dependence on God.
Augustine, in his writings on original sin, interprets this command as central to understanding the fall, emphasizing that disobedience to such a simple and clear command revealed a profound turning away from God’s authority. The Council of Trent’s treatment of original sin, though divergent in its theological framework, also acknowledges the importance of Adam’s initial state of grace and its loss through transgression.
Practical and Devotional Implications
This doctrine reminds Christians of the importance of trusting and obeying God’s commands, even when they do not fully understand His reasons. It underscores the seriousness of sin as rebellion against God's authority and the subsequent loss of fellowship with Him. For believers, it highlights the necessity of relying on Christ’s obedience, which fulfilled the law perfectly and restored communion with God.
Devotionally, this truth calls for humility and gratitude for God’s provision in Christ, as well as a renewed commitment to live in obedience to His revealed will. Recognizing humanity’s original dominion encourages faithful stewardship of creation, while reflecting on the joy of Adam and Eve's unbroken communion with God inspires a longing for restored fellowship with Him through worship and prayer.