The Apostles’ Creed ~ Part 3
This post will continue our closer look at the Apostles’ Creed to learn more about what we affirm that we believe.
I believe in God, the Father almighty, creator of heaven and earth.
“Almighty” is a powerful word that is part of God’s character of being omnipotent, omniscient, and omnipresent.
This is not like the power of the pagan gods who might intervene in the world from time to time. God’s might is everywhere present in creation. It is the underlying mystery of everything that exists. It is not just a solution to problems in this world. It is the reason there is a world at all.
We could not trust in God if God’s power were limited, sporadic, or unpredictable. A god who exercised that kind of power would be a pagan god: not the world’s sustainer but its invader, or perhaps a distant ruler whose wishes have to be imposed by force.
That is the problem with trying to place any limitations on God’s power. If God’s power were just one power among others – if God were “mighty” but not “almighty” – then divine power would end up being another form of manipulation or control. Only a totally free and sovereign God can relate to the world with unconditional love, patience, and generosity. There is power elsewhere in creation: each living thing has its unique power and energy. But God does not have to compete with these other powers. God’s power is their source, the reason why they exist at all. God’s power is what sustains and nourishes the power of creatures.
True power is not the ability to control. Controlling behavior is a sign of weakness and insecurity. True power is the ability to love and enable without reserve. Like the power of a good parent or teacher, God’s power is the capacity to nourish other people and help their freedom to grow. Without the sovereignty of a good parent, children have a diminished sense of worth. In the same way, God’s sovereignty is what secures human freedom, not what threatens it.
In the creed, we confess the three great movements of God’s power: God lovingly brought the world into existence; God lovingly entered the womb and became part of the world as Yeshua HaMashiach; and God the Ruach HaKodesh who is lovingly transfiguring the world in the lives of the saints.
The world lives because of this gentle but all-embracing power, and we are free because of it.
“CREATOR OF HEAVEN AND EARTH”
In Hebrew, Genesis 1:1 reads B’resheet bara Elohim et hashamayim ve’et ha’arets – In the beginning, God created the heavens and the earth. בָּרָא bara is a verb meaning to create. Only God is the subject of this verb. It is used for His creating: heaven and earth (Gen. 1:1); humanity (Gen. 1:27); the heavenly host (Isa. 40:26); the ends of the earth (Isa. 40:28); north and south (Ps. 89:12); righteousness; salvation (Isa. 45:8); darkness (Isa. 45:7). David asked God to “create” in him a clean heart (Ps. 51:10). Isaiah promised that God would create a new heaven and earth (Isa. 65:17). 
Belief in the truth of this one simple yet utterly profound verse hangs all the validity of the entire Bible and serves as the basis for a belief in creationism. If we cannot believe this one simple truth, then nothing else is relevant. If we cannot believe the veracity of this one simple statement, then the entire rest of the Bible is merely words with no lasting meaning. B’resheet bara Elohim et hashamayim ve’et ha’arets – In the beginning, God created the heavens and the earth.
Henry Morris, President of the Institute of Creation Research, writes, “This simple declarative statement can only have come by divine revelation. Its scope is comprehensively universal, embracing all space (heaven), all time (beginning), and all matter (earth) in our space/time/matter cosmos. B’resheet 1:1 speaks of creation ex nihilo (Latin for “from or out of nothing”); only God could originate such a concept, and only an infinite, omnipotent God could create the universe.” 
Yet, in the second century, Messianic teachers struggled to define their beliefs and commitments in opposition to popular rival teachings. The prevailing cultural mood was one of deep spiritual pessimism. Members of the educated class took it for granted that the physical world was inherently evil and irredeemable. They yearned to escape from the world of the flesh and to experience spiritual enlightenment.
The Messianic baptismal confession developed, in part, in response to such world-denying doctrines and the broader culture of despair that had engendered them. Right from the start, Messianics were marked by their positive stance toward creation. John’s Gospel begins by retelling the creation story: “In the beginning …” (John 1:1; Gen 1:1). The followers of Yeshua believed that in Him, they had encountered the enabling source of creation. They had come to know the One through whom all things came to be (John 1:3). Looking into the face of Yeshua, they had seen the blueprint of reality and had come to understand God’s good plan for the whole creation.
It is often said that creeds are narrow and intolerant. But in the ancient world, the truth was precisely the opposite. It was the Messianic creed that took a stand on behalf of creation. It was the creed that said No to those doctrines that condemned creation, disparaged the body, and sought escape from the world of the flesh.
As a side note, my wife’s small group got into a discussion of the word “heavens” in Genesis 1:1. So I did some research in my digital library (Logos) and found some interesting stuff. I have attached the PDF version of the one document that was the most comprehensive here if you are interested.
In my next post, we will continue to examine the Apostle’s Creed in detail.
 The Complete Word Study Dictionary: Old Testament.
 Scientific Creationism by Henry M. Morris, Institute of Creation Research, Masters Books
 The Apostles’ Creed: A Guide to the Ancient Catechism.