Foundations of the Gospel: A Believer's Commentary on Genesis 1-3

By Kuldip Singh Gangar

In Foundations of the Gospel , Kuldip Singh Gangar challenges prevailing nonliteral readings of Genesis 1–3. Against various old-earth views of world origins, Gangar argues that believers can read the Bible at face value and trust the historical accuracy of its account of creation. As the author says, “If at the beginning we cannot take God’s Word at face value, then we are left wondering whether other passages should also be read that way or not.” Gangar’s apologetic commentary provides a defense of young earth creationism, showing how modern concerns are most reliably addressed with traditional biblical interpretation.

• Language: English
• Publisher: Reformation Heritage Books
• Release date: Jan 15, 2018
• ISBN: 9781601785893

Book preview

Foundations of the Gospel

A Believer’s Commentary on Genesis 1–3

Kuldip Singh Gangar

Reformation Heritage Books

Grand Rapids, Michigan

Foundations of the Gospel

© 2018 by Outreach Committee of the Free Reformed Churches of North America

All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Direct your requests to the publisher at the following addresses:

Reformation Heritage Books

2965 Leonard St. NE

Grand Rapids, MI 49525

616-977-0889

[e-mail]

www.heritagebooks.org

Printed in the United States of America

18 19 20 21 22 23/10 9 8 7 6 5 4 3 2 1

Library of Congress Cataloging-in-Publication Data

Names: Gangar, Kuldip Singh, 1950-2015, author.

Title: Foundations of the Gospel : a believer’s commentary on Genesis 1-3 / Kuldip Singh Gangar.

Description: Grand Rapids, Michigan : Reformation Heritage Books, 2018. | Includes bibliographical references.

Identifiers: LCCN 2017053498 (print) | LCCN 2017053945 (ebook) | ISBN 9781601785893 (epub) | ISBN 9781601785886 (pbk. : alk. paper)

Subjects: LCSH: Bible. Genesis, I-III—Commentaries.

Classification: LCC BS1235.53 (ebook) | LCC BS1235.53 .G355 2018 (print) | DDC 222/.1107—dc23

LC record available at https://lccn.loc.gov/2017053498

For additional Reformed literature, request a free book list from Reformation Heritage Books at the above regular or e-mail address.

TABLE OF CONTENTS

Preface

Foreword

Chapter 1 The Early Years

Chapter 2 Basic Principles of Interpretation

Chapter 3 The Historicity of the Early Chapters of Genesis

Chapter 4 Christianity and Science

Chapter 5 Day 1 of Creation

Chapter 6 The Second and Third Days of Creation

Chapter 7 The Fourth and Fifth Days of Creation

Chapter 8 The Sixth Day of Creation

Chapter 9 The Seventh Day: The Sabbath

Chapter 10 Are the Days of Genesis 1:1–2:3 Literal?

Chapter 11 Is There Conflict between Genesis 1 and 2?

Chapter 12 The Garden and the Creation of Man

Chapter 13 The Covenant of Works

Chapter 14 The Divine Institution of Marriage

Chapter 15 How Not to Read Genesis 3

Chapter 16 The Fall

Chapter 17 The Immediate Consequences of the Fall (Genesis 3:7–14)

Chapter 18 The Mother Promise

Bibliography

Appendix

PREFACE

Ordinarily authors begin books with an introduction that gives the backstory and motivation for the book and acknowledges others who helped put his words into print. Since the author of this publication was suddenly taken from this life while writing this work, this introduction necessarily has a very different flavour.

Since 2011, Dr. Kuldip Singh Gangar was engaged in a full-time writing ministry which became known as the True Path to God ministry (www.truepathtogod.org). The work had started in previous years under the oversight of the Free Reformed Church of Langley, which was also supporting Pastor Gangar’s ministry in a small congregation in Bellevue, Washington. The Calgary Free Reformed Church, on behalf of and with the support of the Synod of the Free Reformed Churches (www.frcna.org), called Dr. Gangar in 2011 to make this his fulltime focus. His unique story, it seemed, had prepared him to minister to the growing population of North Americans of East Asian descent. Sharing that burden, Dr. Gangar moved to Calgary and poured himself into this ministry.

By 2015, a series of eight booklets which combined to provide a basic summary of Christian doctrine and a commentary on Matthew had been published. These works, written in English, were variously translated, printed, and distributed (through both physical and electronic means) in the Punjabi language.

Many of East Asian descent are raised with eastern philosophic presuppositions regarding concepts such as creation, creator, and order. Dr. Gangar was convicted that a foundational exposition of the biblical perspectives on these matters as established in Scripture’s opening pages was needed. Thus, Dr. Gangar began writing an expositional commentary on Genesis 1–3.

In many ways, Monday, May 11, 2015, was an ordinary day for Dr. Gangar. He was working on chapter 17 of the proposed twenty-five chapters for this volume, and he was burdened as to how to explain rightly the Fall and its implications. After sending a late-evening email to a congregant, he was about to retire for the night when he suffered a massive stroke. He never regained consciousness, and just over two days later, with his family around his bed singing psalms, he breathed his last and exchanged this life for glory.

When a minister’s life is taken in such a sudden manner, the church is left with difficult questions. Why Lord? Our brother was engaged in an important project, faithfully answering what we believe to be Your call for His life. Why now, Lord? Why him?

It is not as if Reformed Christians do not know the answers to such questions. In his last sermon, preached in Calgary Free Reformed Church just eight days earlier on James 4:13–15, the text from which we draw the phrase the Lord willing (D.V.), Dr. Gangar reminded himself and the congregation of what is easier to know with our heads than live with our hearts: When you speak about your plans, you may put the phrase ‘the Lord willing’ in to make it look good, but are you conscious that it is all in the hands of God—that you are in the hands of God?… James doesn’t say, ‘if the Lord wills, we will do this or that,’ but he puts the words between, ‘if we live.’ ‘If the Lord wills, we will live and do this or that.’… Therefore isn’t it right, if we are owned by Him, to go to Him and say, Lord, this is what my plans are?

Dr. Gangar had previously described his entire life as a narrative of God’s sovereignty. Born in Jhansi, India, on November 17, 1950, Kuldip was the third of eight children in a Sikh family. When he was ten, his parents moved the family to England; during his high-school years, he came to faith through the ministry of a local Baptist pastor, Rev. Mike Harris. The first in his family to become a Christian, his witnessing was blessed to the conversion of many in his extended family, including his parents before their passing. Those in his family who remain unconverted remained a heavy burden and matter of prayer. He was very aware and spoke regularly of the remarkable sovereign providences that led him to his present circumstances.

Kuldip was an excellent student and upon completing high school obtained a history and religious studies degree from Leeds University and a teaching certificate from Birmingham University. His first few years of employment were as Religious Studies Instructor at Beauchamp College in England. But his passion for learning continued, and he crossed the Atlantic to Westminster Theological Seminary where in addition to earning his MDiv he also met and married Judy, his wife of nearly thirty-six years. They were blessed with three children: Sarah, Peter, and Joanna. From Westminster, it was off to Princeton Theological Seminary where he graduated with a Master of Theology in New Testament studies.

A few years after being ordained as the pastor of the Kelowna Christian Reformed Church, Pastor Gangar moved to Bellevue, Washington, to engage in a missionary and church-plant work; in 1991, he was installed as a missionary pastor in the Free Reformed Churches of North America (FRCNA). In 2004, various doors opened so that Kuldip, together with his brother Joghinda, who is also a pastor, was able to return to the Punjab after a forty-three-year absence. They were able to preach with an encouraging response to three tent-style evangelistic meetings that in combination were attended by approximately one thousand people. The FRCNA Synod of 2005, through its Foreign Missions Committee, having heard of this work, began exploring ways in which this ministry might be pursued.

The path was not straightforward or obvious. As various challenges arose, Rev. Gangar was hesitant, also burdened with the increasing pastoral needs of his own congregation in Bellevue. A man with a tender and empathetic disposition, he was careful in proceeding, seeking confirmation of the Lord’s will. His love for his flock and the burden of his call were evident as he expressed concern of not wanting to run from local challenges.

However, even when God’s sovereign plans are not made entirely obvious to us, the first steps in that journey sometimes are. In 2007, Rev. Gangar began working to update his Punjabi language skills (remembering he had left India when he was ten) and pursued a DMin from Westminster Seminary with intercultural missions as a focus. Formal education was important to him and reflected his desire to be thorough and careful. In addition to the degrees already mentioned, he also had acquired a second ThM from Westminster, meaning he had six earned university degrees to his credit. A conversation with him quickly demonstrated his breadth of knowledge and learning, but it was never scholarship for its own sake. Focused on providing a faithful and true interpretation of God’s Word, Dr. Gangar would frequently remind himself and others of the indispensable work of the Holy Spirit.

Since moving to Calgary in 2011, Dr. Gangar continued to preach regularly as well as speak at various conferences and correspond with a network of Asian Christians across North America and abroad while primarily focused on a writing ministry. In his work, he took comfort from the sovereignty of God. He recognized that although the immediate fruits of his work might be hard to measure, God has His people throughout the world and has promised to use His word to draw them. Commenting on Matthew 2 and the wise men coming to see Jesus, Dr. Gangar wrote, We may easily write off certain places in the world as being barren and without servants of God, but we are mistaken. These wise men had little knowledge of God, yet the Holy Spirit put a desire in their hearts to pursue the truth and led them to the Savior.

To know Dr. Gangar was to know a man who was a student of the Scriptures, principled, passionate, and a prayer warrior. He had great expectations of God but was often overwhelmed as to how to proceed, humbled by a task he felt too big for him. His was a very personal, pastoral approach. Most meetings with him included specific prayers that he offered for many, some of whom it seemed surprising that he would mention by name in prayer. He had a zeal for the lost, not just in a generic sense, but he specifically spoke of souls for whose future he was concerned.

Life is not meant for self or earthly glory, not meant just for gain. It is meant for God, Dr. Gangar told the congregation in what would be his final sermon. We ought to plan. We ought to say the way it should be. But what James is forbidding is the proud, independent planning that leaves God out of the picture.

At the time of his passing, an initial draft of his exposition of Genesis 1:1–3:14 was completed. In consultation with his family, the committee that was charged with providing daily support for Dr. Gangar’s work decided to use notes and previous sermons to complete a manuscript through Genesis 3:15 and seek to have this published posthumously. Dr. Gangar’s widow, Judy (who was heavily involved throughout his ministry in providing editing support), completed the manuscript with the support of her children. Recognizing that the entire work required an informed editing process if it were to be published with the precisionist standards our brother would have expected of himself, the input of half a dozen brothers—some pastors and some in the scientific field—was very helpful in identifying the refinements required. Dr. William VanDoodewaard, whose recently published work The Quest for the Historical Adam, seemed to be a suitable companion volume to this publication, generously provided input and agreed to write a foreword. The team at RHB, led by Jay Collier, took care of the publishing process.

Ordinarily an author thanks those who provided input and indicates to his readers that any errors that remain are his. That is not the case here. Many decisions had to be taken on our brother’s behalf in the editing process, and while we sought to honor what we thought would have been his desire, our primary criteria had to be faithfulness to Scripture and the edification of the reader. We are confident that he would have concurred, although not without a vigorous discussion or two regarding some of the choices that had to be made.

Coordinating a posthumous publication has special challenges. Every time we worked on the file we were reminded of the very kind and gentle yet direct and not-always-easy interactions that were part of our work with Dr. Gangar. We were reminded of the tremendous sense of loss we felt. The last of our regular lunch meetings with him was just a week prior to his passing, at which time we explored what might come after the manuscript on Genesis was completed.

The manuscript on Genesis is now completed, and we know what comes next. This publication is not about a man we loved, but it is a seed planted in gospel hope. Yes, we plant this seed with a deepened impression and consciousness that its growth will only happen D.V. The good news is that if the Lord wills many will still benefit from our brother’s ministry. And our dear brother no longer wonders what comes next, even as he rejoices in glory.

Sola Deo Gloria.

Ray Pennings and Hans Overduin

November 2016

FOREWORD

In the beginning, God created the heavens and the earth. From the start, God’s revelation to us in His Word is powerful and profound. He declares to us the origin, reality, and purpose of all that exists, including ourselves. He situates us in the full awareness that we live and move and have our being because of Him, living in His presence.

It is no wonder then that from Genesis 3 onward we see Satan and our own sinful hearts rising again and again to challenge or diminish the immense reality that the opening books of the Bible declare to us. To deny or distort this precious Word is not merely a denial of God’s record of history. It is a rejection of the God who has spoken clearly in grace and mercy for our salvation.

It is a privilege to commend this expository and apologetic commentary on Genesis 1–3 by the late Rev. Kuldip Gangar (1950–2015). Born into a Sikh family, and later converted by the grace of God in Christ, Rev. Gangar understood well the preciousness of God’s Word, from Genesis to Revelation. A graduate of Westminster Theological Seminary (MDiv) and Princeton Theological Seminary (ThM, New Testament Studies), he was well-acquainted with the issues of contemporary biblical scholarship.

Like the apostle John (John 1:1–5), Rev. Gangar knew that Genesis is the beginning of the good news of Jesus Christ. As a result, he set out to carefully engage this area of evangelical confusion by faithfully and ably guiding us through challenges ranging from skeptical criticism to subtle and nuanced alternative interpretations of the Genesis text. Rev. Gangar saw that both historic and contemporary evangelical trajectories make it plain that where we lose a right understanding of Genesis 1 and 2, this will extend to Genesis 3 and the Fall, and to the denial of the person and work of Christ. His opening chapters engage theological and scientific issues, providing a robust defense of an orthodox doctrine of Scripture, including principles of biblical interpretation. From the fifth chapter onwards, he weaves together a defense of the literal tradition of Genesis interpretation with the exposition of the text of the first three chapters of Genesis. As you take up and read this work, you will gain understanding of the essential beginning of the Bible and the world, engaging with the God who has spoken to us by His Son, Jesus Christ (Heb. 1:1–4, 2:1–4).

—Dr. William VanDoodewaard

CHAPTER 1

The Early Years

In July 1966, the Lord saved me by His grace. I came to see His amazing love in Him going to the cross for me while I was yet a sinner, an enemy of God. Born into a Sikh family, my conversion proved to be a trial in our home. The Lord in His mercy saved my siblings one by one, as well as both my parents. I share this to show how the Lord can use our afflictions for His glory and our good. My Sikh background helped contribute to my reverence for the Bible. The Sikhs venerate their own scriptures and regard them as having the status of a guru (or spiritual guide). As a result, I learned to value the Word of God and to never question its teaching, though I found much that I did not understand. Nearly fifty years later, my love and respect for the Bible has not diminished, but rather increased. It is love for God’s Word which impels me to undertake writing this study on Genesis, because so much is at stake as to how we read its early chapters.

As I studied at university, it was a shock to me that my professors did not share my reverence for the Word. In fact, they seemed to take every opportunity to undermine all that I had been taught at church. The virgin birth, deity of our Christ, and His atoning death and resurrection were all undermined. I was puzzled, because when I read the Bible these things were clearly taught, but my teachers knew how to cleverly manipulate the text to teach the opposite. After graduating with a degree in History and Comparative Religions and completing a teaching degree, I applied to teach. Two people were interviewed for the job of teaching religion and social studies. In that interview, the question was put to me, Is Genesis 1–3 a parable, a myth, or history? My answer was, It is history. The second candidate, also a Christian, was asked the exact same question. She responded by stating that Genesis 1–3 was not history. Being a liberal school, you can imagine who got the job. The second candidate, however, felt guilty, because the answer she gave was not what she genuinely believed. I relate this story because it is my conviction that many (though not all) who hold certain positions with regard to Genesis 1–3 do so in order to fit in with the academic community rather than because they believe it is actually what the text teaches.

I want to begin with a story that illustrates why many hold views concerning the early chapters of Genesis that appear to contradict the simple reading of the text. The story is called The Emperor’s New Clothes, a tale by Hans Christian Andersen, which appears in Andersen’s Fairy Tales. It tells of a vain emperor who cares for little else than his personal appearance. Two swindlers appear in his kingdom, promising they can make an invisible suit of clothes, which only those who are fit for their office will be able to see. The king thinks that by this test he will be assured of having only the most competent people serve him. Fine quality golden silk thread is given to them and placed in their bags; they then pretend to work at the loom. Important officials are sent to see the progress, but they see nothing and dare not admit it, for then they would be considered unfit for their office. Instead, they pretend the nonexistent garment is fabulous, and finally the king himself comes to see. He too must pretend, otherwise he would be judged unfit for his office. On a grand public occasion, the emperor even marches in procession with his imaginary suit of clothes. In reality, he is naked. All the people keep up the pretence, rather than be called foolish for not seeing the suit of clothing. At last a child in the crowd boldly cries out, The emperor has nothing on! and soon all come to echo his words. Even though the courtiers attempt to continue the pretence, the emperor learns a lesson that day. He knows the child is right.

I have told this story because it typifies many who, when reading Genesis 1 and 2, pretend to see things which are not at all obvious from the text. It is what clever people have taught for a long time, and they do not want to be called simple or biblicists. Thus, they continue to teach what is contrary to Scripture. We shall not follow their example, even if we are contradicted by the majority in our day.

Another myth that needs to be disposed of is that the majority cannot be wrong. If we had been on Mount Carmel with Elijah at the spiritual showdown, we would have seen one man pitted against 450 prophets of Baal, yet the majority could not have been more wrong. The world wants to believe in evolution because it rids them of the Creator. It is sad when believers begin to interpret Genesis to fit in with evolutionary thinking because they want to fit in with the majority. I want to plead with Christians to be honest before God and ask themselves if they believe what they do because the Scriptures directs them, or because of an outside belief which has influenced them. I plead with Christians whether they are willing to stand before God’s judgment throne and hold what they actually have taught on earth. Many have capitulated to academic pressure in holding to beliefs about creation which are not in line with Scripture. Are we not denying Christ for the sake of our position or reputation? Be honest. Be real in your Christianity, even when it will cost you.

In reading literature on these chapters, you will find that there are qualified people holding to various views. Books are written giving three views on creation and its days. The temptation for the average Christian is to conform to what the experts teach. After all, they are the ones who know the original languages, and they have scientific knowledge. We may feel we have a right to adopt the view that we like because educated people hold it. The child of God is led to feel that he should not trust his own reading of the text of Scripture. If you have felt that way, I want to encourage you to read the Scriptures, because they were given to the whole people of God, not just to experts. By the enablement of the Holy Spirit, the child of God is given to understand the Bible more than unbelievers, who deny the truthfulness of Scripture. Remember, even though Scripture has some things that are hard to understand, that does not imply that what remains is unclear. Let us read Scripture for ourselves and trust our sanctified common sense over against the sophisticated handling of Scripture by the experts.

J. C. Ryle often uses a phrase in his writing which is appropriate in this context. He says, Call no man ‘master.’ There is only one Master, our Lord. So when you read Genesis 1–3, ask yourself, "What is my first impression when I read it?" Stick to your first impression unless clues in the text lead you of necessity to a different conclusion.

I would urge fellow Christians to be honest in their use of language—that is, that they use words in the way they would normally be understood. For example, if you say you believe it took six days to create the world, and you mean rather that it was six ages, your use of words is misleading. If you teach the framework theory and yet say you believe in the six days of creation, you are not being honest. For you, the six days are just frames and have nothing to do with time. The only view that can say it believes in six-day creation is the one which holds a literal view of the word days. In saying this, I am not accusing anyone of dishonesty but simply calling for clarity in our language, so people know where we stand.

What is our authority for what we believe about creation? Is it what our confessional statements teach? Many go straight to them and begin there. They say the matter has been settled by godly men in the past and that should be enough. Others turn to science and claim only it can give the final answer. For the Christian, the Word of God is the ultimate and supreme authority for what we believe about creation. The confessional standards, excellent though they are, are subordinate to the Scriptures and derived from them. We should prove them from the Word of God. Science is done by sinful people, who have suffered the noetic effects of the Fall. The interpretation put upon the data is distorted, especially when it requires bowing to one’s Maker. Christians must not naïvely trust science—as if science says is equivalent to Scripture says.

The first eleven chapters of Genesis form the foundation to all that follows in the Bible. If we go wrong here, it will affect the rest of Scripture. These early chapters of Genesis inform us of the origins of the world, time, space, creatures, man, the Sabbath, the covenant with Adam, the Fall, the first gospel promise, the universal flood, the gracious covenant with Noah, and the reason for multiple languages.

If at the beginning we cannot take God’s Word at face value, then we are left wondering whether other passages should also be read that way or not.

Presuppositions affect how we assess things. Note the outcome of clinging to a blatantly false presupposition, as Will Metzger writes:

Os Guinness tells a rather humorous story which illustrates this truth. A man walked into a psychiatrist’s office one day insisting he was dead. After several sessions with this dead man, the psychiatrist at last thought he had hit upon a solution to his patient’s problem. He assigned him to go to the library and write an extensive paper on the characteristics of dead people. The doctor did not hear from him for several months. Then one day he received in the mail a large manuscript, the fruit of his patient’s labors on this topic. One of his main conclusions was the interesting fact that dead people do not bleed. Overjoyed the psychiatrist calls the man in for an appointment. As soon as the man arrived, he began once again to proclaim that he was dead. At that moment the doctor whipped out a large hat pin and pricked the man’s finger. Blood gushed out profusely. There now, what conclusion do you draw from that? asked the doctor. After a moment’s hesitation, yet without blinking, the patient looked the doctor straight in the eye, and exclaimed, Well, what do you know; dead people do bleed after all!

Likewise, in spite of all the evidence, the minds of sinful men and women cling to twisted views like a child clutching a favorite toy. We change all evidence to fit our presuppositions.1

There are presuppositions that are true because God’s Word is the word of Him who cannot lie. The Scriptures are the inspired and inerrant word of God (2 Tim. 3:16–17; 2 Peter 1:21). We begin with this truth and build all our interpretations on this foundation. This does not mean we automatically will have a right understanding of Scripture. We need to call upon the Holy Spirit, who inspired the Word, to illumine us so we can rightly understand and apply His holy Word. In the next chapter, given this truth, we will look at some most basic and important principles of interpreting Scripture.

---

1. Will Metzger, Tell the Truth: The Whole Gospel to the Whole Person by Whole People (Downers Grove: InterVarsity, 1984), 88.

CHAPTER 2

Basic Principles of Interpretation

Scripture is the inspired word of God. It is also complete, and there can be no additions to it. It is given to the people of God, and the church is the ground and pillar of the truth. The Lord has given pastors and teachers to expound Scripture. These statements are confirmed by the Scriptures themselves:

2 Timothy 3:16–17: All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

2 Peter 1:19–21: We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Revelation 22:18: For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.

Jude 1:3: Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

Ephesians 4:11–12: And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

Someone might argue that Scripture has errors because it came through human agents. The above text from 2 Peter 1:19–21 tells us Scripture did not originate from humans as if it was their private opinions. It was given to them through inspiration by the Holy Spirit. The Spirit also superintended them so they were kept from errors. E. J. Young, quoting B. B. Warfield, explains how humans can be involved and yet no errors found in Scripture:

As light that passes through the coloured glass of a cathedral window, we are told, is light from heaven, but is stained by the tints of the glass through which it passes; so any word of God which is passed through the mind and soul of a man must come out discoloured by the personality through which it is given, and just to that degree ceases to be the pure