01.02. Chapter 2: Zero Reinterpreted

CHAPTER TWO Zero Reinterpreted "Through faith we understand that the worlds were framed by the word of God…." (Hebrews 11:3)

One distinctive tenet of Christian faith is the doctrine of creatio ex nihilo or creation out of nothing. Contrary to many other cosmogonies, the Bible teaches us that God did not create this world out of some primordial substance; the universe is not eternal, but God created the world out of nothing. This is contrary to the natural principle that something cannot come out of nothing. Obviously, this doctrine, though unpalatable to reason, is acceptable to faith. This is not meant to say that faith contradicts natural philosophy, but that it transcends the natural and, therefore, can connect to the reality that gives significance to this universe.

It is not our purpose here to examine the many prevalent cosmologies of the world. However, it must be stated here that no cosmology that deals with the ultimate nature of reality can be absolutely based on reason or scientific inferences alone. This is so because neither the beginning nor the eternality of time is rationally conceivable. Similarly, neither the limits nor the infinitude of space is rationally conceivable. For instance, one Greek philosopher once asked his students what would happen if he stood at the end of the universe and threw a javelin; will it go anywhere? Obviously, an end was inconceivable. The German philosopher Immanuel Kant called it one of the antinomies of reason. Another antinomy relates to whether the universe has a cause or it is uncaused. Neither of the options is mentally conceivable. One may suggest theories regarding origins but can never rationally or scientifically prove beyond doubt that his theory is true. Theories "are always being changed to account for new observations," as Stephen Hawking says, and a complete unified theory that could explain the universe is still non-existent. Of course, many a philosopher proposed a quintessence of the universe, but his view still remains a theory. Further, no one can claim hold to such infinite knowledge that admits no deficiency and thus provides all the data necessary for a perfect deduction. But even if a beginning or non-beginning of the universe were ’proved’, it will still be rationally and empirically unsatisfactory since the antinomy would still remain. Consequently, it is on the basis of faith alone that cosmogonies exist. Nevertheless, the truth or falsity of a claim can always be verified. For instance, one is very well sure that the myths that talk about the earth standing on a bull’s horn or on the back of a giant tortoise are no longer tenable.

Creatio Ex Nihilo The writer of Hebrews tells us here that it is by faith that "we understand that the worlds were framed by the word of God". In other words, through faith we gain the understanding of how this world began, that "things which are seen were not made of things which do appear," i.e. the world was made out of nothing. However, someone else might by faith understand that the physical universe is the body of God. But then, how does one know which of the two is right? In fact, can anyone know which of the two is right or one can only hope or believe that one of them is right? The writer of Hebrews, obviously, is not concerned with this problem. To him what matters primarily is that by faith we understand that the universe was made out of nothing. However, on the basis of the fact that faith is the substance of things hoped for, one can evaluate the value of a particular faith by looking at the nature of hopes it entertains. In atheism, for instance, hope doesn’t exist; in monism, hope is an illusion; in pantheism, hope is absurd (since good and evil ultimately become one); in polytheism, hope is uncertain (the gods are finite and might be overpowered by demons after all). Evidently, though tersely stated, none of the non-Biblical religious philosophies is seen to possess the worth of belief. For, if one needs to believe a cosmology, its anticipated hope must also be ultimately meaningful. If not, then the belief is not of any worth at all. It’s neither worth living for nor worth dying for.

Obviously, the doctrine of creation out of nothing implies that the world, as it is, is basically composed of nothing since it was made out of nothing. Without the creative power of the word of God, this world would have remained nothing; in other words, it would not even have existed. Theologians call all created reality as contingent since it owes its existence to something other than itself, i.e., to God. Thus, the world is ultimately nothing by itself and in itself. Therefore, idolatry and witchcraft are detested by God since, while the former holds that God can be represented in contingent forms, the latter holds that this universe itself contains the power to meet the gap between being and nothingness, both of which are false beliefs and expressions of false pride and presumption; thus being vain shows, they lead to nothing but eternal separation from God. Faith, however, takes one beyond the fringes of nothingness by reposing in the absolute possibilities of God.

INFINITE POSSIBILITIES The strong optimism of the faith of God is that it has the infinite power of God on its side and is, therefore, able to see infinite possibilities where natural eyes fail to see even a glimpse of hope. Only infinity spans the difference between being and nothingness. To put it the other way, the difference between zero (0) and one (1) is infinite. Therefore, it takes infinite power to bring out something out of nothing. Obviously, the faith that can understand and perceive the world as created out of this zero-state (not some singularity), is the faith of the most immense kind. In fact, it is the faith that can do anything because for it anything is possible. If the God I believe in is able to produce the world out of absolute nothing then He is able to do anything for me. Therefore, I can never be a miserable man as long as I believe in God. It is this faith that gave Shadrach, Meshech, and Abednego the boldness to refuse the worship of King Nebuchadnezzar’s image, though threatened with death. They told the king,

O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up. (Daniel 3:16-18, NIV). The faith of these three men was final: whether God saved them or didn’t save them from the burning furnace, they were going to trust Him alone because they knew their God. There is nothing utilitarian about this faith. It’s not based on some selfish desire of comfort or security but is final in itself as they said "we do not need to defend ourselves before you in this matter." It is the faith that defies the world and glorifies God. The infinite power of God, which is also inexhaustible, is unlike the contingent physical force inherent in this universe. Even magic can’t compare with it. Though it is believed by some that magical powers exist and that magicians can produce objects out of thin air, the magicians themselves deny it. As Gaudapada said "dream and magic are seen to be unreal." Only God who possesses infinite power can bring things out of nothing. In fact, only God can possess infinite power since He alone is a necessary being and above all exhaustibility, definitions, and determinations of contingency. Therefore, nobody who clings on to some power of this physical world (be it mana, chi, or sakti) can possess the infinite power akin to God since whatever power he possesses is conditioned by contingency and so will always remain finite and thus infinitely incapable of creatio ex nihilo. Thus, only the eternal God who transcends this universe can create things out of nothing by His infinite power. Obviously, then the faith of God inevitably transcends the rigors and conditions of this contingent world. Therefore, events, circumstances, and appearances of the world do not matter to the one who has the faith of God. He is not alarmed by them because his faith is above them all. It is transcendental. The Concreteness of Faith But it is not abstract. The concreteness of faith is already evident in its being called the substance of things hoped for. Further, this power is not something undemonstrated now. This world itself is an example of God’s immense power as the Word says, "I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm" (Jeremiah 27:5). To the early Christians as to many believers today, the infinite power of God is not an abstract hope but a concrete reality. The resurrection of Christ, for instance, witnessed by over 500 people (1 Corinthians 15:4-9) was evidence of this great power of God which Paul describes as "the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places" (Zephaniah 1:19-20). In fact, the Bible says that it is this power that is also active in us today: "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen" (Zephaniah 3:20-21). It is also the hope of all believers that as God raised Jesus Christ from the dead by His great power, so will He also raise us up at the last day as the Scripture says "God hath both raised up the Lord, and will also raise up us by his own power" (1 Corinthians 6:14 ; cf. Php 3:10). This infinite and inexhaustible divine power working in us, i.e. actively and dynamically present within us, produces the signs, wonders, and miracles that we see today and that are inexplicable on natural terms (cf. Hebrews 2:3-4 ; Romans 15:18-19). This power is not produced in us (as some think of the term dunamis); it is actively present in us. It is only through faith that one can bring into concretion the possibilities of this divine power. However, one must understand that this is not some mystical, occultic, or magical power that can be controlled by us. This is God’s power that is active in us only because God is active within us (cf. Php 2:13). And He works according to His sovereign good will and purpose. It is only when faith attunes with God’s will expressed in His word that miracles take place. This power cannot be counterfeited. The Egyptian magicians tried to counterfeit Moses’ miracles but could not stand before him for long. At last, they conceded saying "This is the finger of God" (Exodus 8:19). The devil cannot counterfeit it, since he himself is contingent. Therefore, the Scripture says that "the devils also believe, and tremble" (James 2:19). The boldness of a man of faith, consequently, is quite different from the boldness of worldly men and even demons. Worldly confidence is false because the world is nothing in itself and by itself. One who puts confidence in the world or its things is like a man clinging to a falling tree. The man of faith knows that the world is a finite scheme of things that will soon pass away, but he who follows God’s will abides forever (1 John 2:17). All the hopes and dreams cherished by worldly men will perish with the world on the last day of Judgment when unbelievers will be confined to infinite contingency and nothingness (not of non-being but of existence; i.e. where existential frustration and emptiness would be hellishly painful, they being separated from the life, power, and goodness of God). To believers the faith of God presents great optimism, not necessarily this-worldly, but of God. As this chapter unravels, the difference between this-worldly optimism and divine vision will be clearly seen. Jesus Himself when answering Pilate said, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place" (John 18:32, NIV). The fact that believers go through trials and suffering and that there are martyrs for the faith is evidence that Biblical optimism is not this-worldly, ultimately. This, however, doesn’t mean that God has no power over this world. God does deliver His people from troubles but this deliverance is not that final kind of deliverance which a believer is optimistic about. Jesus raised Lazarus from the dead, but then Lazarus died again. Yet, since the believers hope is not limited only to death, it is far superior to the hopes of this world, as Paul says "If in this life only we have hope in Christ, we are of all men most miserable" (1 Corinthians 15:19). This optimism, therefore, is far greater than what the world can imagine.

Indubitably, also then faith is not the opium of the masses as the Socialist thinker, Karl Marx, thought. It is not something that dulls rational thinking in hope of some future heaven, thus leaving the present to its fate. The Bible is very clear about this that God is truly at work in us even now. The experience of God is not a strange phenomenon to believers. They are in the fellowship of light. Answered prayers, miraculous deliverances, supernatural blessings and the turning of people to God are evidence of the present reality of divine power working in us. Moreover, it is a fact of faith that it is God working in world history to bring about the completion of His will. This is indicated by what we’ll next see as God’s framing the worlds by His word.

WORLDS IN THE MAKING The Greek word aion (αἰών), translated here as "worlds", can mean "an age", "the universe", or "eternity". It basically carries the concept of being in time. This takes us further from looking at the world only at its beginning to looking at the world in the whole of time (past, present, and future). To put it differently, we are looking at this contingent world taking shape in time. Obviously, the expression "the worlds were framed by the word of God" doesn’t simply mean that time was framed but that something was framed in time, that something spatio-temporal took a particular shape by the power of the word of God; thus, were the ages framed or fitted together.

Evidently, then, this is not limited to just the creation of the world but extends to also the shaping of history by the providence of God. This is also indicated by the usage of the word rhema (ῥῆμα) for "word", meaning "spoken word" or "command" in specific situations. In other words, faith sees history as only meaningful in connection with the will of God. In light of what this chapter is going to speak about, viz. the heroes of faith, it may be seen how history was shaped when different individuals at different moments in time responded to the voice of God. God could only shape the ages because people responded to Him in faith. This doesn’t mean that He is not free to do as He wills, but that when people responded to Him in faith, they became part of His grand design and thus became part of sacred history. Apart from God, they would have been reduced to chaotic nothingness. But faith in God took them beyond their limitations and turned their chaotically oriented world into divinely structured histories. By submitting to the Great Architect, they ensured the beautifying of their lives. The framing of ages was by the specific word of God "so that things which are seen were not made of things which do appear." Creatio ex nihilo also applies here to the shaping of ages in the progression of time. The faith-heroes brought things into existence out of nothing by their acts of faith in the revelation of God. The impossible was made possible by the faith of God. For instance, as will be seen in Abraham’s case, the birth of Isaac was the result of faith in the promise of God. This child of Abraham, in accordance to the promise, later became a nation and a blessing to many nations. Similarly, Moses triumphed over his own inabilities by his faith in God and thus was able to lead the Israelites to the borders of the Promised Land. The things that we see now in present history were not made of things which do appear. That is to say, they were not products of visible natural processes or human talents. They are results of God’s interventions in history on behalf of those who trusted in His nature, power, and purposes and were obedient to His will. The Bible makes it very clear that it is God who controls the world. It is He who, for instance, "rules in the kingdom of men, and gives it to whomever He will" (Daniel 4:25, MKJV). But someone would ask, if this is true then why does God seem to be so silent while crime, wars, and violence prevail everywhere? This question is natural to the heart that has lost its touch with the heart of God. One can only doubt God when one’s heart is overruled by the visible realities of this world and has lost sight of the "things hoped for". Indubitably, the question has been asked several times by servants of God themselves. But the answer has always come in being assured of the final end of all this. For instance, observe what Asaph says in Psalms 73:1-28 :

I envied the arrogant when I saw the prosperity of the wicked. They have no struggles; their bodies are healthy and strong. They are free from the burdens common to man; they are not plagued by human ills. Therefore pride is their necklace; they clothe themselves with violence. From their callous hearts comes iniquity; the evil conceits of their minds know no limits. They scoff, and speak with malice; in their arrogance they threaten oppression…. They say, "How can God know? Does the Most High have knowledge?" This is what the wicked are like – always carefree, they increase in wealth…. When I tried to understand all this, it was oppressive to me till I entered the sanctuary of God; then I understood their final destiny…. Those who are far from you will perish; you destroy all who are unfaithful to you. But as for me, it is good to be near God. I have made the Sovereign LORD my refuge; I will tell of all your deeds (Psalms 73:3-12, Psalms 73:17; Psalms 73:27-28, NIV).

Now, this reasoning will be unacceptable to the unbelieving mind. But to the man of faith, this is not reasoning: this is fact. Further, God can only judge the world for the crimes it has committed. All tribunals have the same purpose: to judge criminals for their crimes and not for their potentiality for crimes. And man is only free to do as he likes in this framework of the kingdom of man. Earthly judgment (at the most capital punishment) is given by earthly tribunals (Romans 13:4), by the act’s consequences (Proverbs 18:7 ; Proverbs 11:19), and sometimes by God (Jeremiah 14:12). The final judgment, however, will be unlike earthly judgment: the punishment is eternal damnation (Matthew 25:46 ; Mark 3:29). But the question will be asked, "Why doesn’t God prevent crimes if He is a just ruler?" The answer is that this is not God’s prerogative in the kingdom of men. Man is responsible for it because man started it when he chose to disobey God and was cast out of God’s garden. The casting out of the garden to a world of thorns and thistles represented God’s abandoning of man to his discretion. It is only His mercy that grants man the opportunity to choose God and become part of the redemption plan which He has drawn in order to finalize the purpose of creation. At present, however, God is only related to the governance of this world as far as His purpose of His kingdom is concerned. That is what is evident from Jesus’ statement that "My kingdom is not of this world." God intervenes in human history in accordance to His final purpose. It is only in this way that He frames the ages. Thus, the phrase "the fullness of the time" in Galatians 4:4 refers to a point in the divine blue-print of time when Christ was ordained to be born. Despite the fact that the world continued to see several evils in the course of time, the time-table of God was not affected since God was in perfect control of His processes. Similarly, God is in perfect control of this present world and His sacred history is unaffected by the evil of men. However, anyone who responds to God in faith becomes part of this history and heir of the blessings of His kingdom. And, since the believer is a citizen of the kingdom of heaven, he can claim heaven’s protection and blessings over his life, though the final and complete manifestation of this is still awaited (cf. Php 3:20 ; Php 4:19; Hebrews 1:14 ; Psalms 34:7 ; Revelation 11:15 ). Consequently, anyone who enters the world of God’s history becomes His partner in the establishment of God’s kingdom and thus affects the way this world runs. To quote one example, the conversion of the African tribes did put an end to demonism and cannibalism there and opened them up to the blessings of God. African history since then has been different. This doesn’t mean that Africa is totally saved. But this definitely means that it is not the same anymore. Its history has been shaped by the word of God and is continually being shaped as men of faith respond to God’s call.

FAITH BEYOND PHENOMENA The word for "things that do appear" is phainomenon (φαινομενων) which is in the middle voice and is used in this form only once in the New Testament. It comes from the word phaino which means "to shine", "to show", and "to appear". The English word derived from this Greek word is "phenomenon" meaning "thing that appears". A literal rendering of the Greek text would be: "Not out of things that appear (phainomenon) were the things that are seen (blepomena) made." To the Greek mind, phainomenon simply was an appearance or resemblance and not necessarily the actual image of the thing. For instance, a spoon standing in a glass half-filled with water appears to be bent though not really bent. Perhaps, in using the word phainomenon here the writer of Hebrews also wishes to say that faith doesn’t look at the things that are now apparent to us as the real basis of this visible world. As appearance cannot be the final basis of knowledge, so can it not be the final object of faith. In other words, faith is not controlled by "things that do appear" or phenomenon; on the contrary, it is controlled by the word of God since the worlds were framed by it and not made by the "things that do appear". In fact, they have appeared out of nothing only because God commanded them to be. The apparent can often confound faith. For instance, as Peter began walking on water by faith in Christ’s word, his eyes turned to the winds which appeared to him to be strong (or stronger?) and his heart lost confidence and began to fear. Consequently, he began to sink (Matthew 14:30). Obviously, what was apparent to him was in actuality false; not false in the sense that it didn’t exist but false in the sense of his perception of it. Things don’t appear as they show themselves to be; on the contrary, they appear to us as we take their appearances to be. It is we who impose our meanings on the things around us. It is our intentionality that determines our conception of things. The problem of faith is not the world around it but the way one sees and thus makes it appear to be to oneself. Truth can never create doubt or fear; it can only liberate (John 8:32). Where the meaning imposed is false, the belief is also false. The modern world presents before faith more complications to deal with. While in the pre-technological era it was mythical stories that presented a distorted picture of reality, in modern times it is the bombardment of pictures and virtual reality through television and cinema that distorts reality and presents a false phainomena. The images may be too convincing, yet they drive one away from reality; in fact, they influence the mind to look at things in a confusing manner; for instance, that God is not in control, that smoking is very fashionable, that vengeance is right, that adultery is fun, and thousands of such lies. Thus, with myriads of false objects before the mind, faith can lose sight of reality if it doesn’t stand aright and hold on to the truth unwaveringly. The pictures may be destructive or seductive. Bertrand Russell once said that "Japanese novelists never consider that they have achieved a success unless large numbers of real people commit suicide for love of the imaginary heroine." That is the power of imagination. It is not surprising then that the devil showed Jesus the glory of the world and proposed to give it to Him if He would only fall and worship him. He somehow conceived that the way things were presented or made to appear could destroy the faith of even the Son of God. Of course, by showing things in the wrong light he tries to first create doubt and then destroy faith. For once the carnal mind takes hold of imagination, faith will inevitably recede. Hadn’t David known and experienced the power of God and Gehazi seen Elisha raising up the dead? But both of them fell into sin when their faith was broken on the altar of appearances (cf. 2 Samuel 11:2-5; 2 Kings 5:20-27). The vision of faith transcends the fake realities of this world. Natural interpretations of the world are never the object of faith. This is why the conflict of faith can sometimes be a tensed one when the mind is wavering between what the natural mind perceives to be and what the Word of God declares to be. The natural mind cannot receive the things of God because they are beyond its understanding. In fact, they might even appear to be absurd to it (1 Corinthians 2:14). For instance, when Jesus told the mourners at Jairus’ house that the girl was not dead but asleep, all of them jeered at Him (Luke 8:52-53). But He put them all out, took the girl by her hand and called her saying "Little girl, arise!" And she immediately arose. There was no denying the fact that the girl was dead. But the vision of faith does not terminate with natural facts. It also does not entertain the negativity of those that cannot glorify God because of their lack of faith: that is the reason why He put them all out. The natural fact was that she was dead. The spiritual truth was that she was asleep; because faith is the substance of things hoped for and sleeping anticipates waking. Faith could see beyond the natural appearances of things. What didn’t appear to be here was that she was alive. What faith could see here was that she was alive, though sleeping. The word that Jesus spoke brought this faith into visible reality. Thus, "not out of things that appear was this thing that was seen made." To conclude, one must remember that faith is never self-induced imagination. On the other hand, it is given by God in the sense that the vision of faith is the revealed truth of God. To walk after the imagination of one’s heart is evil (Genesis 6:5). Similarly, to walk against the truth of God is also sin (Romans 1:18). For instance, to say that one cannot be justified by faith in the blood of Jesus is to commit the sin of unbelief and transgress against the righteousness and truth of God. It is not what one is able to imagine or conceive of that is vital to faith. The most important thing is how far one can believe in the truth declared by His Word. True faith cannot be less than final since to believe God is to believe in His infinite power and possibilities. Thus, nothing is impossible for those who can believe in God.

THINGS TO REMEMBER:

1.    The God who created this world out of nothing has infinite power to work on our behalf.

2.    Faith doesn’t look at appearances; it walks according to divine revelation.