Reclaiming Genesis Paperback – Abridged, Audiobook, Box set
|New from||Used from|
- Choose from over 13,000 locations across the UK
- Prime members get unlimited deliveries at no additional cost
- Find your preferred location and add it to your address book
- Dispatch to this address when you check out
Frequently bought together
Customers who bought this item also bought
Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required.
To get the free app, enter your mobile phone number.
The author makes the early chapters of Genesis come wonderfully alive, in a way that gives full weight to current science. This accessible book is an essential guide for all those who wish to understand how Genesis speaks to us today. --Dr Denis Alexander, Babraham Institute, Cambridge
Too many interpretations of Genesis are not firmly based on the text of Scripture. Melvin Tinker brings us firmly back to the Bible and its implications for the 21st century. --Professor R.J.Berry, Emeritus Professor of Genetics at University College, London
A winsome, warm, thoughtful, and pastoral treatment. --Carl R Trueman, Academic Dean, Westminster Theological Seminary, Pennsylvania
About the Author
Vicar of St John Newland since 1994, Melvin read Theology at Oxford University and trained for ordination at Wycliffe Hall. He has previously been curate at Wetherby Parish Church, Chaplain to Keele University and vicar of All Hallows, Cheadle. He is author of several books and a popular speaker.
Top customer reviews
Mr Tinker describes, in a beautiful way, the meaning of Genesis and how it always points to Jesus.
Read it and leave all this creation debate aside, this book tells you want God wants you to know.
The whole of Tinker's book hinges on his hermeneutic which he discusses in the Preface. In particular see p. 27 where he argues that the Bible does not contain texts which deny rejection of an evolutionary process unequivocally. On this Tinker is fundamentally wrong.
Tinker is well known for his ardent anti-creation stand and in this book he never head on addresses seriously and in careful and logical detail the strong arguments for a young earth creation position. These are based on drawing from other other scriptures (and in particular NT scriptures) which shows that there can be no alternative to the hermeneutic that takes Genesis 1-11 in a literal sense. If one is seeking to justify the approach that Tinker is suggesting, then there are weighty arguments that theologically have to be faced first. These in summary are as follows :
1) There was no death before the Fall (Romans 5:17 "..by one man's sin death reigned by one.." and 1 Cor 15:22 ".. as in Adam all die, so all in Christ shall be made alive"). Rom 6:23 'the wages of sin is death' shows that death follows as a consequence of sin. This is the clear NT teaching and implies immediately that the Biblical and correct hermeneutic for understanding Genesis is that physical (as well as spiritual) death followed the Fall of man. So Scripture itself leaves no doubt as to how to understand Genesis.
2) Creation is by the agency of God's spoken word (Heb 11:3) and by the person of Christ Himself. The Trinity is involved (Gen. 1:26 "let us make man in our image" and Gen 1:2 "the Spirit of God moved upon the face of the waters"), but it is clear from Col 1:16 and John 1:3, Hebrews 1:2,3, that the prime agent is Christ, the Son of God who is the express image of the Father. The power demonstrated by the Christ 2000 years ago in the miracles led to instantaneous results (Mk 2:1-12 paralyzed man, Mk 4:36-41 Storm, Jn 11 raising of Lazarus and countless others...). Gen. 1 has the same person using His voice. It is evident therefore that Gen. 1 describes powerful instantaneous creation by the same person with his voice.
3) Adam was made from dust and after the Fall was told he would go back to dust. Not only does this show that physical death followed the Fall (point 1), but also this crucially implies that Adam was not made from pre-existing animals. Gen 2:7 narrates how Adam was created from dust and Gen 3:19 relates that Adam will return to dust. There is no way round these 2 verses having any other interpretation than ab initio creation of man from literal dust. It would be absurd to argue that the dust of Gen 3:19 is referring to Adam returning to ape-like creatures.
4) The Flood was global (2 Pet 3:5-10 "...whereby the world that then was, perished...", Luke 17:22-27 "as it was in days of Noe...") - both Peter and the Lord Himself draw a parallel to the Flood and the 2nd coming of Christ. Christ comes back to the whole world and therefore by the same token the Flood was global.
These are the 4 cardinal truths which cannot be removed if we believe the total inspiration and infallibility of not just OT but NT as well. It is also a valid deduction (once we have these 4 cardinal truths in place) that exegetically the days of Creation are ordinary days since in Gen. 1 the word 'yom' is with a number (wherever this happens in the OT it always in these places means an ordinary day), and the use of the evening or morning with 'yom' is always without exception meaning an ordinary day.
Such arguments are swept to one side by Tinker and never addressed. Significantly he never mentions Ex 20:11 and Ex 31:17 where the sabbath one-in-seven rest is grounded in the creation week.
The whole of the rest of Tinker's arguments that Evolutionary theory can be accommodated in Genesis are denied by these unassailable truths from the rest of Scripture.
Any reader of Tinker needs to purchase and read Douglas Kelly "Creation and Change" which powerfully expands on these arguments briefly summarised here.
It is sad that men of good standing like James Packer and Richard Cunningham have given their imprimatur to this book. Sadly this book will lead many astray and into error.
a) On Genesis 1 does he go with Walton's functional line which applies 7 24 hour days to creating a functional universe? What is his take on the use of the "qualified YOM" in the original Hebrew; a construction which clearly suggests the author was intending to describe 24 hour days.? Is this use of Hebrew poetical/liturgical and why?
b) In Chapter 2 he notes that the Hebrew for "Helper" is that used when describing God himself as the helper of Israel. Yet how does he square this with what came over to me as a more traditional view of male headship. See Ian Paul's Grove Booklet "Women and Authority".
c) I like his application of the Fall, but again what in his view were the dynamic and events behind the text before us? Who were Adam and Eve? Is the Fall a specific disobedience or a failure to fulfil potential?
d) On issues surrounding the flood, as before the applications today were well put. However this is another case where I would have hoped to see more elaboration on what he felt happened. Local or world wide? If local how do we square the fact of amny very significant flood episodes since , e.g. the 2004 tsunami and the 2011 deisaster in Japan? Was the deluge event a mix of tectonic activity ("the fountains of the deep burst open") and rain?
So a very worthwhile contribution to the debate, but certainly not complete.
Would you like to see more reviews about this item?
Look for similar items by category