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The writer here takes the existence of a creator for granted. This is so in verse one, and then in verse 7 he speaks of what returns to God who gave it. God is in this way both the beginning and the end. Further, the writer clearly accepts what is said in Genesis when he refers to the dust returning to the earth as it was and the spirit returning to God who gave it (see Geneses 2:7 and 3:19). Notice that God's judgement involved the reversal of what God had originally made. It was similarly true of the flood: the earth which had originally been covered with water was again covered (compare Genesis 1:2 and 7:19). |
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The writer here speaks of wisdom, knowledge, uprightness and truth. In order to have these things we must have mind (an intelligent faculty). All the evolutionist seems to think of is selfishness (the selfish gene). However, moral issues permeate Scripture. The physical creation has a place in the Bible, but it is not its main subject. The creation shows God's eternal power and divinity (Romans 1:20) but it does not show what He is morally, for that we need God's revelation in Christ. |
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The preacher not only speaks of God as Creator, but also as judge. Both ideas are found in the early chapters of Genesis. For some the object of their belief in evolutionary dogma is to shut out the idea of a creator God so that there is no one who will judge their works. However, as the preacher says, God will bring every work into judgement, with every secret thing. See also Romans 2:16. |
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Ecclesiastes does not speak about divine revelation but largely about what man can see from observation and know from experience. This is pretty much what the scientist is seeking to do: note things by observation and make tests which show what happens in practice. Man now has time to do this. He is increasing knowledge, but also increasing sorrow (chapter 1:18). What however we need is not just the knowledge of facts, but also the knowledge of God (Proverbs 2:5). |
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January 2002 |
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