Creation

The doctrine of creation is not merely about how things began; it is about who God is, why the world is the way it is now, and where everything is heading. For the classic Reformed and Puritan authors, creation reveals God’s power and nature, groans under the weight of human sin, and awaits a glorious renewal tied to the destiny of God’s children. Understanding creation rightly shapes how we see God’s sovereignty, our own sin, and the hope of the gospel.

Creation reveals God’s nature Matthew Henry insists that the created world is a public testimony to its Maker. God himself implanted in human nature an innate sense of a deity, which distinguishes humans from animals (Romans 1:19). Beyond that inward witness, the outward world speaks clearly. Henry writes that God's invisible attributes, especially his eternal power and divine nature, are clearly perceived through the created world (Romans 1:20). The order, beauty, and design of creation prove that it was made by an intelligent, eternal, powerful Creator (Romans 1:20).

Those common natural notions which they had of God were imprinted upon their hearts by the God of nature himself, who is the Father of lights. This sense of a Deity, and a regard to that Deity, are so connate with the human nature that some think we are to distinguish men from brutes by these rather than by reason Matthew Henry, “Exposition of the Old and New Testaments” The invisible things of him, even his eternal power and Godhead. Though God be not the object of sense, yet he hath discovered and made known himself by those things that are sensible. The power and Godhead of God are invisible things, and yet are clearly seen in their products Matthew Henry, “Exposition of the Old and New Testaments” By the things that are made, which could not make themselves, nor fall into such an exact order and harmony by any casual hits; and therefore must have been produced by some first cause or intelligent agent, which first cause could be no other than an eternal powerful God Matthew Henry, “Exposition of the Old and New Testaments”

Henry also stresses that this knowledge is not a recent discovery. The knowledge of God from creation has been available since the beginning of the world, not as a recent discovery but as an ancient truth (Romans 1:20). Creation has always been preaching.

God creates by his powerful word Henry grounds creation in the sovereign call of God. God calls things that are not as though they were, creating all things by the word of his power and giving being to things that were not (Romans 4:17). This means creation is not an emanation from God or a rearrangement of eternal matter, but a free act of divine power bringing being where there was none.

Who calleth things which are not as though they were; that is, creates all things by the word of his power, as in the beginning, Gen. i. 3; 2 Cor. iv. 6 Matthew Henry, “Exposition of the Old and New Testaments”

Creation is now subject to vanity Yet the present state of the world is not the state in which God originally made it. Henry explains that the whole created order, especially this lower world, is presently subjected to vanity and corruption because of man's sin (Romans 8:20). This subjection was not the creature’s own fault. The creation's subjection to vanity was not by its own choice or for its own sin, but came through Adam's sin and God's judicial sentence upon the creatures for man's sake (Romans 8:20).

That there is a present vanity to which the creature, by reason of the sin of man, is made subject, v. 20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal Matthew Henry, “Exposition of the Old and New Testaments” And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same Matthew Henry, “Exposition of the Old and New Testaments”

Henry adds a practical and moral dimension to this vanity. The creatures are abused by men as instruments of sin, and this abuse is part of their present vanity and bondage (Romans 8:20–21). Creation suffers not only under a legal curse but also under the misuse of rebellious humanity.

Creation groans and waits Henry does not picture creation as passive or unfeeling under this burden. The whole creation groans and travails in pain together under the burden of sin and corruption (Romans 8:22). But its groaning is not hopeless. The creation eagerly awaits the revealing of the sons of God, being subject to vanity not willingly but by God's decree, yet with hope of deliverance (Romans 8:19–22).

That the creatures groan and travail in pain together under this vanity and corruption, v. 22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them Matthew Henry, “Exposition of the Old and New Testaments” he observes an expectation of this glory Matthew Henry, “Exposition of the Old and New Testaments”

The creation earnestly expects and waits for the manifestation of the children of God, which will occur at the second coming of Christ (Romans 8:19). Henry ties the timing of creation’s deliverance to the appearing of God’s redeemed people. The deliverance of the creation is reserved until the manifestation of the children of God, because as the creatures fell under the curse with man and for man, so they shall be delivered with man and for man (Romans 8:19–21).

That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, v. 19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested Matthew Henry, “Exposition of the Old and New Testaments” And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth Matthew Henry, “Exposition of the Old and New Testaments”

Creation will be delivered and restored Henry is clear that the groaning of creation will not last forever. At the time of the restitution of all things, the creation will be delivered from the bondage of corruption into a glory suited to the glorious liberty of the children of God (Romans 8:21). The creation’s future is not annihilation but liberation.

That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (v. 21)—they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed Matthew Henry, “Exposition of the Old and New Testaments”

Charles Spurgeon shares this expectation, though his emphasis falls on the final state of the renewed earth. The present sin-corrupted world will be purified by fire and restored as the eternal home of the righteous (Romans 5:20). Spurgeon and Henry agree that creation will not be discarded but transformed and made fit for the righteous. Henry emphasizes the creature’s share in the liberty of God’s children; Spurgeon emphasizes the purified world as the everlasting dwelling place of the saints. These are complementary rather than conflicting accents.

After that fire, the world in righteousness shall shine. The huge molten mass now slumbering in the bowels of our common mother shall furnish the means of purity Charles Spurgeon, sermon “Law and Grace”

God’s sovereign right over creation Because God made all things, he has absolute rights over what he has made. Henry uses the potter and clay imagery to make the point. God has the same sovereign right over human beings that a potter has over clay, to shape them as He pleases (Romans 9:20–21). Creation is not a democracy; it is a work of divine artistry and authority.

We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it Matthew Henry, “Exposition of the Old and New Testaments”

Creation and redemption point to the same God Henry sees a parallel between God’s revelation in creation and his revelation in redemption. As God published the work of creation through the heavenly bodies, so now he publishes the work of redemption to all the world through gospel ministers (Romans 10:18). The same God who made the heavens speak is now making the gospel speak through human messengers.

As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars Matthew Henry, “Exposition of the Old and New Testaments”

Finally, Henry sums up the whole movement of all things with a doxological conclusion. All things, especially those relating to our salvation, are from God as the source, through God by providential influence, and to God as their final end (Romans 11:36). Creation begins in God, is sustained by God, and returns to God. That is the true story of the world.

All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result Matthew Henry, “Exposition of the Old and New Testaments”