The Study of Scripture
By Arlen L. Chitwood
Building on the Foundation
If the foundations are destroyed, what can the righteous do? (Psalm 11:3)
Scripture begins in Genesis with:
The creation of all that exists (1:1).
The ruin of one part of that creation (1:2a).
The restoration of that one part (1:2b-25).
The creation of man to rule the restored domain (1:26-31).
God then rested “from all His work” that he had “created and made” (2:1-3).
These opening verses of Genesis provide not only one complete section of Scripture but also the foundational structure upon which the whole of all subsequent Scripture is built and must be understood. There is a creation, a ruin of one part of that creation, a restoration of the ruined portion occurring over time covering six days, and then God rests on a seventh day.
And to illustrate how these verses establish the foundation for the whole of Scripture, note events surrounding man’s creation, his ruin, the time that God takes to restore man, and that which will occur following man’s restoration.
It has all been set forth at the very beginning.
God took six days to restore the ruined material creation (ruined because of the sin of the incumbent ruler, Satan [Isaiah 14:12-17; Ezekiel 28:14-19]); and God, in accord with the pattern that He Himself established at the very beginning, is presently taking six days to restore two subsequent ruined creations — man, and the material creation once again (both ruined because of the sin of the one created to take the scepter, ruined because of man’s sin [Genesis 3:1-7, 17, 18; Romans 8:20]). And then, in accord with the pattern established at the beginning, God’s restoration will be followed by a seventh day, which will be a day of rest (Genesis 2:1-3; Hebrews 4:4, 9).
Each day in the former restoration and rest was twenty-four hours in length, as seen by the expression “the evening and the morning” on each day (1:5, 8, 13, 19, 23, 31; 2:2, 3); but each day in the latter restoration and rest (foreshadowed by the former) is one thousand years in length (Genesis 1:14-19; Matthew 17:1-5; 2 Peter 1:15-18; 3:5-8). Just as God restored the ruined creation at the very beginning in six days comprised of twenty-four hours each, He is going to restore the two subsequent ruined creations in six days comprised of one thousand years each. Then, just as God rested for one twenty-four-hour day at the completion of his restoration work in Genesis, He is going to rest for a one-thousand-year day at the completion of His subsequent restoration work.
Accordingly, the whole of the latter restoration and rest is set forth in foundational form at the very beginning. The six days of work and one day of rest foreshadow six thousand years of work and one thousand years of rest. And this covers the whole of God’s revelation to man (save for several brief instances of events either preceding or following the 7,000 years, given so man can properly understand and place events occurring during the 7,000 years within their proper perspective).
Thus it is easy to see and understand how all Scripture following Genesis 1:1-2:3 must relate to this opening section of Scripture, which forms the foundation. The whole of Scripture, as this opening section, covers events relating to restoration and rest during six and seven days (six and seven thousand years). The latter is patterned after the former; and to properly understand the latter, one must have a proper understanding of the former.
A solid foundation must first be laid (Genesis 1:1-2:3) before a stable superstructure can be built (Genesis 2:4ff). And note that any stable structure must always rest on its foundation.
God didn’t place Genesis 1:1-2:3 at the very beginning of His revelation to man, structuring the material in these verses after a certain fashion for man to ignore; nor would God expect man to begin his study of Scripture elsewhere. Rather, the opposite is true.
God structured the opening section of His revelation to man after a particular fashion, for a reason; and man is to begin where God began and follow the structure that God established.
The “Why” of Error
God tells man in the opening two chapters of His revelation what the whole of His plans and purposes is all about, with the remainder of Scripture simply clothing (adding all the various details to, etc.) that which is set forth in skeletal form at the beginning. And if material comprising the foundation is ignored or improperly understood, one can never properly relate material comprising the superstructure to its correct place of origin.
All error in biblical doctrine can ultimately be traced back to either this beginning point or the point of ignoring or improperly understanding subsequent preliminary, foundational material built immediately and directly on the foundation itself.
That would be to say again, there must be a solid, stable foundation for a solid, stable superstructure to exist. And, again, the superstructure must rest on the foundation.
In the main, within Christian circles over the years, this has not been done; and tragic consequences have resulted. Not only is there a multiplicity of doctrinal thought in numerous areas (some of it being quite dangerous) but there is a general lack of knowledge in these same areas.
Examples from several areas of biblical doctrine would be sufficient to illustrate the point:
The word, “soteriology,” comes from the Greek word, soteria, which means “salvation.” The word is used in theology to refer to doctrinal teachings surrounding salvation.
The Bible is a book of redemption (redemption past, present, and future); and basic, unchangeable teachings surrounding redemption are set forth in Scripture, at the very beginning, revealing a purpose in view.
In chapter one of Genesis God sets forth the unchangeable manner in which He, in His infinite wisdom and knowledge, restores a ruined creation. There is a restorative work that follows a specific pattern, and the matter is accomplished entirely by/through divine intervention. And within this unchangeable pattern set forth at the very beginning, God reveals how any subsequent ruined creation would, of necessity, have to be restored.
It would have to be restored after a certain order, entirely by/through divine intervention, over a six-day (six-thousand-year) period.
Thus, to establish correct thinking relative to the fundamentals of salvation, one must begin in Genesis. If all those holding erroneous views had begun in Genesis chapter one and understood and adhered to that which God set forth at the very beginning concerning how a ruined creation is to be restored, the numerous, erroneous views that man holds concerning salvation wouldn’t exist. They couldn’t exist.
And, going to more specific thoughts concerning salvation, the preceding would equally apply to not only the salvation of the spirit but the salvation of the soul as well. Within the structure of the foundational framework, the salvation of the spirit (the salvation that we presently possess) is realized at the very beginning of the six days, through that which is foreshadowed by events occurring on day one; but the salvation of the soul (a salvation occurring at the end of one’s faith, or as the goal of one’s faith) is an on-going process and is to be realized at the end of the six days, on the seventh day, through that which is foreshadowed by events occurring during days two through six.
In this respect, the unchangeable basics pertaining to salvation in relation to the whole of that which, in reality, is the man himself (both spirit and soul) have been set forth at the very beginning of Scripture, in Genesis 1:1-2:3. And if a person would understand salvation within its correct perspective, avoiding all error, he must begin here. Here — and only here — can a person see the unchangeable foundation, setting forth the unchangeable basics, laid down at the very beginning.
a) Salvation of the Spirit
Hebrews 4:12 reveals a division being effected by the Word of God, between man’s “soul and spirit.” And this is a teaching drawn from the very opening verses of Genesis (as seen earlier in this same section in Hebrews chapter four relative to the “rest” set before “the people of God” [vv. 4, 9]). The Spirit of God moves in Genesis 1:2b, and God speaks in Genesis 1:3. In relation to man’s salvation, it is at this point (in what would be seen as the foundational type) that a division is made between man’s “soul and spirit” (in what would be seen as the antitype).
In the type, the Spirit of God moved, God spoke, and light came into existence. Genesis 1:2b, 3 records the initial act of the triune Godhead in bringing about the restoration of the ruined material creation, an act in which the Father, the Son, and the Holy Spirit each participated (note that nothing can come into existence apart from the Son [John 1:3]).
In the antitype, within the framework of man’s salvation experience, the matter is identical. There must be an act of the triune Godhead, for this is how God worked to restore a ruined creation in the Genesis account, establishing an unchangeable pattern for a later work (established perfectly at the beginning). According to the established pattern from Genesis 1:2b, 3, within man’s salvation experience, the Spirit of God moves, God speaks, and light comes into existence. The matter is that plain and simple. Everything is based on the Son’s finished work at Calvary. The Spirit moving and God speaking are both based on that which occurred almost 2,000 years ago.
When the Son cried out from the Cross, “It is finished,” He meant exactly that (a perfect tense is used in the Greek text, referring to action completed in past time and existing during present time in a finished or completed state — literally, “It has been finished” [John 19:30; cf. Luke 23:46]); and when the Word of God reveals that we have a salvation of divine origin, based entirely on the Son’s finished work, the Word of God means exactly that as well.
When man sinned in the garden, he died spiritually; and when unregenerate man, “dead in trespasses and sins” (Ephesians 2:1), is made alive today, he is made alive spiritually. The movement of the Spirit (Genesis 1:2b) and God speaking (Genesis 1:3), in order to restore the ruined creation in relation to ruined man, are seen as simultaneous events. It is the Spirit using the God-breathed Word to effectually perform a supernatural work in unredeemed man. It is at this point — by and through the in-breathing of God — that life is imparted to the one previously having no life. God breathes into the one who is dead (the Spirit using the God-breathed Word, based on the finished work of the Son, the living Word), and man is “quickened [‘made alive’]” (Ephesians 2:1, 5).
At this point, light shines “out of darkness” (2 Corinthians 4:6), a division is made between the light and the darkness (Genesis 1:4), and the darkness has no apprehension or comprehension of that which is light (John 1:5; cf. 1 Corinthians 2:14).
It is at this point in man’s salvation that the spirit is separated from the soul. The “spirit” in unsaved man is dead. It is a part of the totally depraved man, with his “body of . . . death,” in which there dwells “no good thing” (Romans 7:18, 24). With the movement of the Spirit, using the God-breathed Word, man’s spirit is made alive and, at the same time, separated from his soul.
The “soul” remains within the sphere of darkness, which is why “the natural [Greek, psychics, ‘soulical’] man” cannot understand “the things of the Spirit of God” (1 Corinthians 2:14). That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the spirit and the soul that cannot be crossed over (cf. Luke 16:26).
b) Salvation of the Soul
God, by/through the preceding process, delivers the spirit from the level into which it fell, resulting from Adam’s sin. And because the spirit has been delivered, there can once again be communion with God, man can now comprehend spiritual things, and there can now be a progressive, continued work by the Spirit of God within man so that man can ultimately be delivered to the place that God has decreed that he occupy at the end of six days, at the end of six thousand years.
Within the framework of the type in Genesis chapter one, this is the very first thing that is foreshadowed. This had to be set forth first, for man had to first be made alive — he had to first pass “from death to life” — before anything else in the restorative process could occur. Thus, this is foreshadowed at the very beginning of the six days that God, in accordance with the established pattern, would use to bring about man’s complete restoration — “spirit, soul, and body” (cf. 1 Thessalonians 5:23).
To briefly illustrate how God’s complete restoration of man is patterned after God’s complete restoration of the material creation in Genesis chapter one, note two things:
1) That which occurred on each day.
2) The place where the whole of the restorative process was leading.
Within a type-antitype framework — pertaining to man’s salvation in the antitype — as previously stated, that which occurred in the type on day one pertains to the salvation of man’s spirit, and that which occurred in the type on days two through six pertains to the salvation of man’s soul.
The salvation of the spirit is an instantaneous event where one passes “from death to life,” but not so with the salvation of the soul. Rather, the salvation of the soul is a progressive event. It is an event that begins at the point one is made alive spiritually, and it will not be realized until the end of the six days of restorative work (the end of six thousand years of restorative work).
(The issues of the judgment seat of Christ at the end of the present dispensation — which will occur at the end of the six days, the end of the 6,000 years — will have to do with issues surrounding the salvation [or loss] of the soul/life. It will be here — not before — that a Christian will realize [or fail to realize] the salvation of his soul/life.
Note that issues of the judgment seat of Christ can have nothing whatsoever to do with man’s presently possessed eternal salvation. Man’s eternal salvation is based entirely on the finished work of Another, which God has already judged, with God being satisfied.
The absence of a future judgment, likewise, cannot wait for the unsaved on this same basis for the same simple reason. To do so, God would once again have to judge the finished work of His Son. This is why any future judgment of man — saved or unsaved — can only be solely on the basis of the person’s works being judged, for no other basis can exist in man’s future judgment [e.g., Matthew 25:19-46; 1 Corinthians 3:11-15; Revelation 20:11-15].
God has already judged the works that have to do with man’s eternal salvation, something that He will never, can never, judge again.
Note how this is set forth in John 3:18, with no judgment in this respect awaiting either the believer or the unbeliever, for God’s judgment relative to Christ’s finished work, upon which eternal salvation is based, is passed:
He who believes in Him is not condemned [‘is not judged’ (is not being judged in the “present,” will not be judged in the “future”)]; but he who does not believe is condemned already [“has already been judged” (a perfect tense in the Greek text, showing action — God’s action concerning the judgment in view — completed in past time and presently existing in that completed state)], because he has not believed in the name of the only begotten Son of God. (John 3:18)
Since the salvation of the spirit cannot occur apart from an exact duplication in the antitype of that which occurred in the type during day one of the restoration in Genesis, how could the salvation of the soul, in relation to that which occurred on days two through six, be looked upon after any other fashion? It couldn’t. The latter must follow the pattern to the same degree as the former. There can be no difference in this respect.
And since this is the case, note that which occurred on days two through six in the restoration of the ruined material creation in Genesis. Then, to see the overall picture of that which must be done to bring about the salvation of redeemed man’s soul, these same events can be viewed in relation to God’s present restoration of man, a subsequent ruined creation.
Events on days two and three (as events on the first day) have to do with divisions. On the second day God established a division between the waters (vv. 6-8); and on the third day He caused the dry land with its vegetation to appear, separating the dry land from the waters (vv. 9-13).
Then events on days four through six belong together as another unit, depicting things beyond the divisions previously established. On the fourth day God placed lights in the heavens to give light upon the earth (vv. 14-19), on the fifth day He created birds that could soar above the earth and marine life that could move throughout the depths of the sea (vv. 20-23), and on the sixth day He created the land animals, which included great creatures capable of roaming the earth (vv. 24, 25).
And the whole of God’s restorative work relative to the material creation in Genesis foreshadows the whole of God’s restorative work relative to man. After man has “passed from death to life,” wherein the spirit is separated from the soul — wrought entirely by/through divine intervention — man finds himself in a position and condition where a continued divine work not only can occur but is vitally necessary. And only through this continued divine work can the whole of God’s restorative work, as it pertains to man, be realized.
(As seen in God’s initial restorative work surrounding the material creation, man must be completely passive in relation to the salvation of the spirit [he is dead, rendering him incapable of acting]. But man, as the material creation [“And the earth brought forth . . . .”] must then be active. He must be active in relation to the salvation of his soul [he now has life, allowing him to act]. But, as in the restoration of the material creation, the entire salvation process [spirit and soul, and ultimately the body] is a divine work.
It has to be a divine work, for that is the manner in which it is set forth in the opening type. It must be as Jonah stated immediately prior to deliverance: “Salvation [deliverance, restoration] is of the Lord” [Jonah 2:9].)
Events occurring during the first three days in Genesis chapter one would point to elementary things, the basics, in one’s spiritual life and growth. Events occurring during day one would point to a division having to do with the impartation of life, separating the spiritual from the soulical. Then events occurring during days two and three would point to divisions, distinctions, as one begins to progressively grow within the framework of the new life brought into existence on the first day. One would learn to distinguish between the soulical and spiritual, spiritual and carnal (fleshly), Jew, Gentile, and Christian, the dispensations, etc.
Only when one learns the distinctions, divisions, depicted by that which was brought to pass on days two and three is he in a position to move on into the things depicted by that which was brought to pass on days four through six. On these three days, light was restored to the sun and moon (day four, vv. 14-19); sea life and the birds of the air were created (day five, vv. 20-23); and then God created all the living creatures that roam the earth, followed by His creation of man (day six, vv. 24-27).
That which is depicted by the work of the triune Godhead during these three days points to things beyond elementary truths in the antitype. After one has passed “from death to life” and has been instructed in the elementary truths (days one through three) — after he has been saved and has grown to a degree in his Christian life — he can then begin to view with understanding deeper spiritual truths of the Word. He can then begin to view with understanding those things in the Word depicted by events on days four through six of Genesis chapter one.
An individual in this position can then begin to sink deep shafts down into the Word and mine its treasures.
He can look into the Word and understand that which is depicted by the lights in the heavens. He can, in the true sense of the Word, “mount up with wings as eagles . . . run, and not be weary . . . walk, and not faint” (Isaiah 40:31), as he scales the heights of the Word.
Or he can scale the depths of the Word as the sea creatures plunge to the depths of the sea; or he can roam through the Word as the land creatures roam the earth. In short, the more a person progresses from immaturity to maturity the more he finds himself moving into a position where he becomes unlimited in that which he can mine from the God-breathed Word in his possession. And the whole matter is with a view to man, at the end of six days (at the end of six thousand years), being in a position to realize the purpose for his very existence: “Let them have dominion… [Hebrews, radah, ‘rule’; ‘let them rule…’]” (Genesis 1:26, 28).
And to tie it all together in order to show the connection between maturity in the faith (present) and occupying a position as co-heir with Christ in the kingdom (future) is very simple. The salvation of the soul — allowing Christians to exercise the regal power and authority for which man was created — will be realized by those who, during the present time, patiently endure, by faith (Hebrews 6:12ff; 10:36ff), the trials and testings of life as they keep their eyes fixed upon the same thing Christ kept His eyes fixed upon as He endured the sufferings of Calvary — the joy “set before Him” (Hebrews 12:1, 2; cf. Matthew 25:19-23). And this cannot be successfully accomplished apart from some element of maturity in the faith.
. . . faith comes by [Greek, ek, “out of”] hearing, and hearing by [Greek, dia, “through”] the Word of God. (Romans 10:17)
“Faith” is simply believing that which God has to say about a matter. Thus, walking by faith is walking in accordance with that which God has said; living by faith is living in accordance with that which God has said, etc.
And it all comes down to this:
To act, “by faith,” in any realm of life, one must know and understand that which God has said relative to the matter at hand. In other words, such a person must be conversant with the Word of God; and the more conversant he is with this Word, the better equipped he will be to act “by faith.”
The pilgrim walk is a walk solely “by faith,” never by sight. There is only one hope for victory, and that is a continuous walk by faith, with one’s eyes fixed on the goal out ahead.
There will be attacks by Satan time after time after time throughout the Christian life, and the only recourse that Christians possess to assure victory is a knowledge of the Word of God, an ability to use the Word, and an adherence to that which the Word states. Otherwise defeat can only be inevitable, with the Christian being overcome by the enemy rather than overcoming the enemy.
And that’s why the salvation of the soul — having to do with a participation with Christ as co-heir in events occurring on the seventh day — cannot be realized apart from a realization in one’s life of that which is portended by events on days two through six in the Genesis account. The journey from day one to day seven can be successfully accomplished only by traveling through days two through six.
Days two through six lie between days one and seven in a parallel respect to the Red Sea and the Wilderness lying between Egypt and Canaan. No route exists that carries one directly from the beginning point to the end point without passing through that which lies between. All six of the days must be passed through to reach the seventh day, as the route extending from the death of the Passover Lamb in Egypt through the Red Sea and the Wilderness must be traversed in order to reach the land wherein one’s inheritance lies.
This is the revealed way that God has outlined for man to travel. And as there is only one revealed way of eternal salvation (man made alive spiritually), there is only one revealed way in which redeemed man can traverse the pilgrim path if he would one day realize the salvation of his soul.
One Way! One Way! That’s it! There is no other!
The word, “anthropology,” comes from the Greek word, anthropos, which means “man.” The word is used in theology to refer to doctrinal teachings surrounding man. The origin and reason for man’s existence are set forth in the first chapter of Genesis (vv. 26-28), and additional details concerning how God created man are set forth in the second chapter (vv. 7, 21-25). Then man’s fall is dealt with in the third chapter, along with God’s promise of a coming Redeemer, followed by an immediate provision of redemption via divine intervention (vv. 1-21). And the remainder of Scripture (3:22ff), covering 6,000 years of time, deals with God’s restoration of the ruined creation, for a revealed purpose.
The purpose for man’s redemption cannot be separated from the purpose for his creation. He was brought into existence to rule and reign. God created man, He put the man to sleep, He removed from the man that part of his being that was used to bring the woman into existence, and He then presented the woman back to the man in order that the man might be complete (Genesis 2:7, 21-25).
And this was done (setting forth great foundational truths surrounding Christ and His bride) in order that the man and the woman might rule the restored domain together — the King, with his consort Queen.
And all these things provide God’s unchangeable foundational revelation surrounding man:
1) Man’s creation (the man and the woman — the woman having been removed from the man).
2) God’s purpose for bringing man into existence (to ascend the throne and rule the earth [the king with his consort queen]).
3) Satan’s purpose for bringing about man’s fall (to disqualify man [through sin, as he himself had previously been disqualified] and, resultingly, retain his position on the throne).
4) God’s purpose surrounding man’s redemption (to ultimately place man on the throne, in the stead of Satan and his angels, allowing man to hold the scepter and realize the purpose for his creation in the beginning).
And any later revelation concerning man cannot be understood in its proper perspective apart from beginning where God began — at the beginning — and understanding the Word in this light, for that is where God has placed the unchangeable foundational material upon which His later revelation rests.
(A principle of biblical government necessitates that an incumbent ruler, though disqualified, continue to hold his position until his God-appointed successor is not only on the scene but ready to ascend the throne. Only at that time will God remove one ruler from the throne [the first] and establish the other [the second] on the throne, in accord with Daniel 4:17, 23-25.
Refer to the account of Saul and David in the books of 1, 2 Samuel, foreshadowing that which has happened, is happening, and will happen relative to Satan and Christ [see this type-antitype sequence in the author’s book, Run to Win, Chapter 3, pp. 36-38].)
The word, “eschatology,” comes from the Greek word, eschatos, which means “last.” The word is used in theology to refer to doctrinal teachings surrounding future events (last things), i.e., prophecy.
And, if a person would have a proper grasp of that which is being dealt with on the subject of eschatology at points throughout Scripture, his study must begin in the opening chapters of Genesis. The whole of the eschatological framework is set forth within the foundational framework surrounding that which God has revealed about the six and seven days in Genesis 1:1-2:3.
From within that which is taught in this framework, a person can begin to move forward and see any biblical doctrine (doctrine of man, salvation, angels, etc.) within its correct perspective. Apart from beginning after this fashion, such can never be the case.
In eschatology, everything moves toward that coming seventh day; but it begins on the first day. And a person works his way toward that seventh day in Scripture by moving through the previous six days, viewing man’s fall and God’s redemptive work throughout these six days (throughout 6,000 years of redemptive work), with a view to the seventh day (the coming 1,000 years of rest).
(Eschatology in relation to man begins on the first day. Scripture though reveals a few things occurring prior to the events of day one, in eternity past, which must be understood if all things in Genesis 1:1-2:3 are to, in turn, be properly understood.
These things would include God placing Satan over this earth as its first provincial ruler, Satan seeking to elevate his throne, and the ruined kingdom that resulted [over which Satan continued to rule, which he continues to rule today].
And a person understanding these things is then in a position to begin in Genesis 1:2 [where the kingdom is seen falling into this ruined state] and move forward.)
Starting at the beginning within the foundational structure, following man’s creation and fall, two days pass, 2,000 years pass, and Abraham appears (allowing the nation of Israel to later appear); then two more days pass, 2,000 additional years pass, and Messiah appears (followed by His death, burial, and resurrection, allowing the Church to be brought into existence [a Scriptural truth that has its foundational teachings within God’s action in Genesis 2:21-25 and Adam’s action in Genesis 3:6]).
And events surrounding Messiah’s appearance all rest on the foundation established in Genesis chapter one, moving through that which is foreshadowed by events during the six days, with a view to realizing that which is foreshadowed by events on the seventh day in chapter two. And that’s the way it is with soteriology, anthropology, eschatology, or any other biblical doctrine (Ecclesiology [doctrine of the Church], Christology [doctrine of Christ], Pneumatology [doctrine of the Holy Spirit], etc.).
The foundational teachings for all biblical doctrine can be found in the opening chapters of Genesis, and particular attention has been called to three (soteriology, anthropology, and eschatology) only to illustrate the point.
The “Result” of Error
There exists in the world today every conceivable difference in biblical interpretation that man can possibly imagine. This ranges all the way from what might be considered minor differences existing among Christians in the various denominational and independent groups to major differences exhibited by the cults.
But, viewing these differences as a whole, things often become clouded. A sharp line in doctrinal thought between the cults and the denominational or independent groups (usually considered to be generally sound) is not always so evident.
In fact, the absence of sharp distinctions in various types of unsound doctrinal thought proclaimed by different groups of this nature is far more prevalent than many may realize. The leaven that the woman placed in the three measures of meal in Matthew 13:33, apparently very early in the dispensation, is no respecter of names or any other type of divisions among Christian groups. And this leaven, which has been working since possibly the very inception of the Church, is going to continue doing its damaging work until “the whole” has been leavened, i.e., until “the whole” of Christendom has been corrupted.
One of the best examples of the out-working of the leaven within the mainstream of Christendom today would be the widely accepted “Lordship Salvation” teaching, a teaching that has infiltrated practically all denominational and independent groups. And a high percentage of those holding to this line of thought today are to be found in the so-called fundamental circles.
The teaching itself though undermines the whole of God’s restorative work throughout Man’s Day, for it not only corrupts the gospel of the grace of God (negatively reflecting on the foundation set through events of day one in Genesis chapter one) but it obscures the gospel of the glory of Christ (negatively reflecting on the foundation set through events of days two through six in Genesis chapter one).
Then another example would be the lack of (and, really, “aversion to” in many instances) teachings dealing with the salvation of the soul within the same so-called fundamental circles (again, negatively reflecting on the foundation set through events of days two through six in Genesis chapter one). This is the message that Satan hates, and he will do everything within his power to prevent its proclamation or understanding (cf. Matthew 13:3-7, 18-22; 2 Corinthians 4:3-6).
(“So-called fundamental circles” because the name fundamentalism portends a return to the fundamentals of the faith, which, in turn, portends a return to the foundational truths in Genesis. Such a return would be true fundamentalism, in which the manifested errors among many using this name today would not — they could not — exist.)
So that’s where we are today. Men have gone astray because they have ignored that which God established, after one fashion, at the beginning. There has been a departure from the established foundation and subsequent preliminary foundational truths, which has resulted in the manifested error.
And that’s it! The matter is that simple. If you want to remain correct as you work your way through Scripture, then it is absolutely necessary that you start out in a correct manner at the beginning.
Begin at the beginning, find out how God structured His Word, study it after that fashion, and you will not go wrong.
Any other way though . . . .