Lesson 3
The Creation
Moses 1:27-42; 2-3
By Ken L. Anderson

The Creation

Surely one of the most well known religious accounts is that of the creation. Not only Christians, but multitudes around the world are familiar with this paramount event. While the creation story is simple and forthright, there is a wealth of deeper meaning to be gained from this chronicle. Among the basic, profound truths we find encapsulated in this simple narrative are:

• The creation was a divine accomplishment.
• Not only was the creation planned, but was and is part of a much larger plan.
• We are part of the great human family, with Adam and Eve as our ancestors.
• Humans are eternal in nature.
• The separate and distinct members of the Godhead have differing and complementary roles, each contributing to human salvation.

While much of these truths are evident in the Biblical creation, some obscurity remains. We depend on modern revelation to restore the accuracy and precision missing from Moses' original account after the tampering of doctrinaires (Moses 1:41), and we likewise benefit from the exposure of the falsehood that has cropped up in its place. The creation can now be properly told because of this process begun by Joseph Smith, through the Book of Moses. Additionally, in our day, science (physics, plate tectonics, chemistry, etc.) has already done much to debunk every "old sectarian notion." Unfortunately, still many are "kept from the truth" (D&C 123:12) by deceptive philosophizing.

As has already been mentioned in Lesson 1, the faith necessary to glean eternal gospel truths from the Bible narrative depends upon "a correct idea of [God's] character, perfections, and attributes."¹ Parley P. Pratt clearly points out that one cannot learn truth by building on fallacies; to attempt such is only to create false faith. We cannot learn what the creation story has to teach us about a loving Father if we believe that he is a "being without body, parts or passions." We cannot understand our eternal nature if we are trapped within a concept that matter and nothing are interchangeable. We can never realize divine purpose while captivated by the idea that the creation was the ultimate beginning. We must come to the creation account with faith based on correct knowledge, and with a mind freed from obstructive prejudice and debilitating traditions.²

Again Parley P. Pratt so ably points out in his Key to the Science of Theology that the story of the creation does not begin with the earth, but rather must be set in its place as one event in an existing universe, orchestrated by an ancient power. As such, the account naturally takes on a much wider scope. In fact, it is difficult to separate it from intertwined events such as the rebellion of Satan, the advent of evil and temptation, the fall, and redemption, among others (see "Creation" in Encyclopedia of Mormonism, Vol. 1).

Commandments

Subsequent to the actual creation, and often overlooked in that examination, are God's first commandments to his creations. In the second and third chapters of Moses of our reading assignment (and in the comparable verses in Genesis, also called the "First Book of Moses") these admonitions demonstrate purposes of the Planner, steps for us to take as eternal beings working toward a salvation provided by that loving, all-powerful, all-knowing God.

The creatures in the waters and the fowls of the air were commanded to be fruitful and multiply. (Moses 2:22) This brings them toward their realization or fruition. This is the one and only commandment given them in this narrative, to endlessly continue to increase, to reproduce.

Humans, on the other hand, have four specific commandments. In order of importance, the commandments given to Adam & Eve (and thus to all the spirit children of God, sent to the physical world to grow and progress) were:

• "Be one flesh" (Moses 3:24, Genesis 2:24)
• "Be fruitful, and multiply" (Moses 2:28, Genesis 1:28)
• "Replenish the earth, and subdue it" (Moses 2:28, Genesis 1:28)
• "Have dominion" (Moses 2:28, Genesis 1:28)

We know that to be one flesh is a commandment to commit to live the law of eternal marriage when the Lord provides us with that opportunity.

We also know that the being fruitful and multiplying is a commitment to have and raise children that may be given to us by our Heavenly Father, to see that through physical reproduction in ongoing generations bodies are provided for His spirit children, our brothers and sisters.

Not so often examined is the third commandment, which comes in two parts. The first part is the admonition to replenish the earth. Among the definitions of replenish are perfect, fill, nourish, and replace; all are appropriate in this instance. In short, Adam & Eve were given (a portion of) the earth as a stewardship with the charge to improve it, to make it better. The second half of this commandment is to subdue the earth, a rather strong word to emphasize the necessity of forceful action, not through violence but dedication and determination. Adam in particular was given the responsibility to be the husband of the earth, to struggle against the thorn and the thistle in order to produce food for living.

The fourth commandment, for the human family to rule over the fish, fowls and beasts of the earth, is closely connected to the previous. The difference is that God's creatures have a greater measure of agency and volition, of movement and action. Together these two commandments constitute the Father turning over to His children the responsibility of caring for his creations.

What attitude should we as members have towards animals, plant life, and the earth as a whole, knowing that it is God's purposeful creation given to us as an earthly calling to manage?

What feelings should we have towards other people, understanding that we come from the same head?

The story of the creation is the principal story for each of us in our own Family History. It is the beginning of our personal genealogy. As such it should be the foundation of our gospel posture and disposition.

We have a great work to accomplish. It is divine and purposeful. It will lead us to eternal glories.

Perhaps most important of all we have learned that the Spirit of God moves over the earth and God's creations prompting us as His children, and of our efforts and accomplishments it can testify, "It is good."

Notes

¹ "There are three things necessary in order for any rational and intelligent being to exercise faith in God. First, the idea that He actually exists. Second, a correct idea of His character, perfections, and attributes…” (Lectures on Faith, p. 38).

² Key to the Science of Theology, Chapter 6 "Origin of the Universe," pp. 42-3.

"In contemplating the works of creation, then, the student must not conceive the idea that space, or time, or element, or intelligence was originated, but rather that these are eternal, and that they constitute the energies which act, and the things acted upon, including the place and time of action." (p. 45)

A preoccupation with beginnings leads to a preoccupation with nothing, which leads finally to a great lack of faith in an Eternal Creator. In fact, ultimate beginnings are not a given and the possibility of nothing is questionable. Such painfully mind-expanding concepts could not hope to be understood outside "the household of faith."

(How could a being without passions have the will to create?)