C&NT01.001
"He was in the world, and though the world was made through him, the world did not recognise him" [John 1: 10] |
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If Jesus Christ is the answer, what is the problem?
With the rise in cultural diversity and pluralism, this question is increasingly posed in Christian
mission. Currently, within western society, more and more people consciously operate outside and
apart from a Christian framework or world-view. It follows that key concepts such as human
responsibility, sin, guilt and redemption are prone to suffer denial and misinterpretation. In no way
do we detract from the inherently miraculous nature of Christian conversion. But, since the Spirit
of God generally makes use of Christians in awakening others to faith, we have the responsibility
to deploy the most effective approaches and methods. We are battling firstly for the minds and
understanding of men and women, irrespective of whether or not they are "intellectual" in
temperament. Only on this basis can there be a permanent change wrought also in their affections
and entire personality.
The central issues of conversion turn upon submission to "the God who is there": submission to
this God we have offended and who threatens us with destruction; submission to the "good news"
of this merciful God; news that concerns his divine/human Son, Jesus Christ the Lord [Romans 1:
3f].
Now, although absolute atheism may be rare, practical atheism - living as though there were no
God - is widespread. It follows that effective proclamation of the Good News must incorporate
the entire Christian-theistic framework or world-view - within which the person and work of Jesus
Messiah are the central focus [Luke 24:26f; Acts 17: 22-31]. It is, therefore, a live issue today as
to whether there really is a transcendent God for Jesus to be! This raises questions concerning
boundaries that demarcate between God and the remainder of reality. These must be defined and
defended, but also explained in a Christian - rather than (say) an Islamic - way. The boundaries
must be understood in a nuanced manner, so that the divine /human Messiah is never an
anachronism.
The major Biblical terminology for what we have termed "boundary" is creation - with the active
verb "to create", God being the subject [Genesis 1:1]. The principal demarcation may be termed
"the Creator /creature distinction". At the outset of the Biblical narrative stands this God who
regally speaks the heavens and the earth into existence [Psalm 33 :6]. The Creator is
independentof his creation. The creation remains ever dependent upon the Creator. If the
Christian message is effectively torpedoed at this juncture then ultimately all is lost! When the
opening moves of the Story are faced with denial, then the remainder suffers radical distortion;
who will believe its ending?
It is hardly surprising that this whole subject of "creation" has become a battleground - both inside
and outside the Christian church. Even, or especially, amongst evangelical Christians this subject
has become highly controversial. One effect of controversy is that many Christians - including
ministers - avoid the topic entirely, and the result so often is a truncated gospel. Another effect is
that it becomes the "single issue" for some, an end in itself, sometimes embellished with bizarre or
idiosyncratic "scientific" theories. The proponents do not readily distinguish these additions from
the teachings of the Scriptures and "mere Christianity". How then should we think?
In the interests of promoting a greater consensus amongst evangelicals, we propose the
following elements of one approach to this issue; (steps I-III). This is only a strategic outline,
and each proposition and argument could be elaborated in much greater detail.
I. After reading Genesis 1-11, the Primaeval History, in several versions with an open
mind, let us study next the emphases and interpretation of the constituent 'creation' themes
in the New Testament.
Although it is academically fashionable to deconstruct Genesis and assign its composition to a late stage of Israel's history, the fact remains that it stands at the head of the Old Testament canon, with its majestic opening:
"In the beginning God created the heavens and the earth".
Genesis and the Old Testament may - and, when appropriate, should be - interpreted in their own
terms, since they manifest self-standing reliability and authority. There are many possible strands
to any full or extensive Old Testament doctrine of creation. In the New Testament, there are more
than 50 quotations taken from Genesis 1-3 alone, as listed in editions of the Greek New
Testament. These are distributed amongst all the major New Testament author-witnesses. Several
Genesis commentaries include distinct sections on the New Testament thematic development of
these topics. [For example, VP Hamilton, NICOT: Genesis 1-17]. Although it is hermeneutically
more common in matters of redemption or new-creation to begin with New
Testamentinterpretation of the Old Testament, as fulfilment, it is also legitimate to utilise this
approach with respect to understanding of the "old"-creation. Indeed, the old and the new are
intertwined.
If we opt to commence our evangelism in the Gospels with the stunning personality of Jesus of
Nazareth, as is entirely proper, then we shall soon have to consider his teaching on creation.
Arguably, the securest approach to interpreting Genesis on human and cosmic origins is to do so
consciously as a disciple of the Master. This is not to prejudge or bypass detailed interpretation
and exegesis, but to handle Genesis reverently and submissively. His interpretation will become
my interpretation, neither more nor less. What does the New Testament affirm?
A. Concerning Mankind: Created and Fallen
Jesus, of the Gospels, as apparent in all the discernible literary strata, expresses a confident faith in the historical trustworthiness of the Scriptures, including Genesis. "Have you not read ...?" he commences his teaching on marriage and divorce - placing his authority behind the understanding of marriage as a divine creation ordinance, not merely a social contract. [Matthew 19:4-5; Mark10: 6-8].
The same passages also presuppose, in the understanding of Jesus, the historical (as distinct from mythological) status of the first human pair, as responsible sentient beings, whom Genesis names Adam and Eve.
They further entail that the entire human race is genetically descended from this first pair; a point made explicitly elsewhere in the New Testament [Acts 17:26; Romans 5: 12f; 1 Cor 15: 21f]. This argues for equality within mankind, against theories of a master-race.
That mankind was created as the image-bearer and vice-regent of God is a truth implicit in Jesus' teaching - as in the incident of the tribute money, [Matt 22: 20f]. In James [3: 9] the teaching is explicit; in Paul it is extensive. The concepts of "image/likeness" and "son "- of God are interrelated [Genesis 5: 1-3; Luke 3:38]. In giant steps, the Bible moves from Adam to Israel to Jesus in the quest for a faithful and obedient Son. The entire New Testament is concerned with the outcome of God's original purpose for his image-Son, as realised now through Jesus Christ and all those savingly united to him [Hebrews 1: 1-3; 2: 5-18].
According to Genesis 2, the creation of man (Adam) was by formation from "the dust of the ground" followed by bestowal of the divine breath. The result was that Adam became a "living being". The New Testament [1 Cor 15: 45f] treats this as an important and crucial point, with vital similarities and differences between Adam and Christ, as the last {eschatos} Adam. Only by this creative act did Adam become a "living being" {psuche zsan}; but animal life forms were also called "living being". This strongly suggests that we are to understand the origin of Adam as by immediate 'special' creation - of both body and spirit, rather than as by the imparting of spirit to a prior-existing animal (humanoid) life form. If "he/it" already was a living being, he could not have subsequently become one.
The New Testament confirms that both male and female of mankind were created in God's image. However, the primal man was created before the woman and within the original marriage covenant was assigned a role of social headship. There also remains a mutual inter-dependence between male and female [l Cor 11: 8-12; 1 Tim 2: 13]. Behind the physical and social union between a man and woman in marriage, stands the archetypal union between Christ and the church [Eph 5: 32].
The New Testament affirms and emphasises the teaching of Genesis 3 about the primaeval fall; that subsequent to the creation of the first human pair, and during their probation in Eden, they flouted a specific divine prohibition and warning, thereby attracting the divine curse. This led immediately to their expulsion from Eden, to spiritual death and mortality and subsequently to physical death. Thereafter, their progeny from birth comprise "mortal man, doomed to die" [Romans 5: 12ff; 1 Cor 15: 20f]. Thus inter alia human (physical) death is a universal condition of mankind, but one not inherent or intrinsic by virtue of our creation. It is part of the punishment of original disobedience.
A further corollary is the 'knock on' effect of the fall upon the "lower" (subhuman) creation,
through the disgrace of God's original vice-regent Adam [Hebrews 2: 8]. The creation was
subjected to "vanity" - ie. frustration, and longs for future deliverance [Romans 8: 19-22]. It is
apparent that Ecclesiastes also contributes heavily here to the Old Testament background.
However, the New Testament does not exactly specify particulars in which this frustration
consists, so undue speculation or dogmatism is unwarranted.
B. Concerning God and the Cosmos
The presentation in Genesis 1-11 of the universal sovereignty or lordship of God over his creation forms part of the background to Jesus' preaching of the kingdom of God. This is a sub-set of God's cosmic sovereignty, namely the saving reign of God. This lordship is exercised over human and universal history with an eschatological or teleological purpose in view.
Heaven and earth are the integral component parts of the universe in the Biblical cosmology; (an important topic much neglected and misunderstood). This makes for a "spatial" theme (of cosmological transcendence relative to earthly existence) that is developed in tandem with biblical eschatology. The New Testament harnesses this theme throughout, ranging from Matthew's terminology of the kingdom of heaven to the apocalyptic visions of the new heavens and new earth.
God's existence and cause-and-effect activities precede "the beginning of time" {pro chronn ainin} [2Tim 1: 9; Titus 1:2]. This eternal or pretemporal perspective [as also in Ephesians 1: 4ff] does not necessarily demand but is certainly consistent with the view that what we know - and think we understand - as "time" is merely an aspect of the created order. Certainly in Genesis 1, time-keeping is a created function of the motions of the astronomical bodies. In turn, this regularity of motion is a consequence of divine covenantal faithfulness towards creation.
God created the universe ex nihilo: without any 'visible antecedents' {phainomenn} - such as pre-existing matter or energy [Hebrews 11:3].
The New Testament reveals that from an eternity the divine Son existed in fellowship with the Father [John 1 :lf, 18; 1 Cor 8:6; Col 1: 15ff; Heb 1: 1-3]. Moreover, the Son of God was the specific agent of the original creation of the universe, which now exists through him and for him. He interfaces with and sustains the cosmos directly without the necessity for any intermediary powers, by his own powerful word.
The New Testament affirms that God created the universe for his own pleasure [Revelation 4: 11], echoing the divine satisfaction expressed in Genesis 1:31.
The New Testament refers to a universal general revelation of God through the cosmos: "For since the creation of the world, God's invisible qualities - his eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." [Romans 1: 20; cf Hebrews 11:3]. Paul here refutes the philosophical stance of G.E. Lessing and Immanuel Kant. The phenomenal world really does disclose something of the eternal.
According to Genesis 1-2, God created the universe and the earth in such a way that it would support human life. The New Testament reflects upon the ongoing providential care and provision of the Creator for human life upon the earth, including people who remain estranged from him [Matt 5:45; 6:8, 25-30; 10: 29-31; Acts 14: 15-17].
The New Testament confirms the historical reality of the great flood in the days of Noah. It also
affirms what we may term the "anthropological universality" of this flood as a divine judgement
upon the human race [1 Pet 3: 8; 2 Pet 2: 5; 3: 6; Matt 24: 37-39; Luke 17: 26f]. The New
Testament sees this event as an instance of temporary de-creation, a return to the disorder of the
primaeval waters. However, the New Testament reference to "the world that perished" does not
necessarily entail a "global" catastrophe. The "world" {kosmos} here means "order". It is
importing modern scientific models to insist that it must denote "the entire planetary surface".
However, the possibility of that global reference is not excluded.
II. Let us be careful to note where the New Testament is NOT concerned to be specific in its
interpretation of early Genesis.
It is legitimate to point out pertinent aspects (real or merely apparent, in Genesis 1-11) that are
bypassed or ignored by the New Testament. There may be more than one interpretation of these
facts once they are granted. But if the New Testament is used as a hermeneutical "filter" to
establish priorities in the area of gospel proclamation about creation and God-as-Creator, one
view is that a number of issues may be identified which are not (so) crucial to the faithful
communication of biblical Christianity. This approach is supported by the fact that none of the
following points have been incorporated in major confessions of faith throughout church history.
There is no New Testament elaboration or interpretation of the overall chronology of creation and primaeval history. Repeatedly, both directly and indirectly, the New Testament affirms that all that exists is present as a result of the divine creative will. But there is no hint whatsoever that it is necessary or important for us to know either exactly or approximately how far "back in time" was either the origin of mankind (Adam and Eve), still less the establishing of the earth or the heavens. Thus, however we may interpret the identity or duration of the "days" of Genesis 1, and the creation "week" - whether as a relative chronology, a literary framework, etc, and whether the "week" is inclusive or exclusive of events described in the first two verses of Genesis - the New Testament conspicuously avoids treating these topics. Similarly, the genealogies of Jesus' human ancestry in Matthew 1 and Luke 3 are patently there to establish his descent from and connectivity with specific ancestors, as far back as Adam - and to make important historical and theological points thereby. However, it is apparent that these genealogies are purposely incomplete and their gospel-function is fully expressed apart from matters of absolute chronology.
In this respect, the pointed avoidance of New Testament interest in primaeval chronology parallels
the explicit denial of the possibility of setting dates for the Second Coming [Matthew 24: 36, 42].
It is sufficient to know that at the last day Jesus will return in glory. It is sufficient to know that,
in the beginning God created the heavens and the earth.
Although the fall of man, as described in Genesis 3, is fully underscored in the New Testament, and the outcome and intrusion of human mortality and death are all too apparent, the New Testament does not make it feasible for us to be dogmatic about too many other differences between the immediate pre-fall and post-fall worlds of the type that must have left observable traces and may thus be susceptible to present-day "scientific" investigation. In particular, it is mere speculation and "reading into the text" (eisegesis) to deduce from Romans 5: 12f and 8: l9ff that animal death is necessarily a consequence of the Fall of Adam.
For God's image-bearers, death is the ultimate 'biblical' outcome and 'rationale' of futility or
vanity. Whereas Paul states that, for the sub-human creation, vanity is the outcome of the fall, he
does not state that, for these creatures, subjection to this vanity introduced death. Neither does
Genesis or Ecclesiastes. Such might be (has been) inferred, but this may be an unsafe inference. It
cannot therefore be a proper test of Biblical-Christian orthodoxy to insist that each and every
form of animal-death is strictly post-adamic. The importance of this point relates, of course, to the
interpretation of animal fossil remains.
A number of Christian writers have inferred that animal death cannot predate the fall, as this would be inconsistent in their view with an idyllic paradise. However, there are a number of biblical difficulties with this position.
Firstly, Psalm 104 may be understood as a commentary or inspired reflection on Genesis 1, and verse 21 extols the wonder of the carnivorous lions roaring after their prey and seeking their meat from God!
Secondly, on the first Easter morning - at the 'dawning' of the new creation - Luke 24: 41-43records the resurrected Lord Jesus Christ partaking of a meal of cooked fish in the presence of his disciples, thus demonstrating the reality of the resurrection. If the death of animals, or in particular fish, was a tragedy that had only came about in the beginning as a consequence of Adam's disobedience it is somewhat incongruous that the Lord should mark and indeed prove his triumph over death in such a manner. This is not at all to suggest that the Lukan passage is illustrative of our 'eating habits' (if any) in the new heaven/new earth. The eschatological outcome will far transcend the original Edenic paradise. Nevertheless, while inferences about 'animal death' from this passage are not irrefutable, they are at least a pointer away from any postulated Fall /animal death nexus. The inference is, therefore, that the death of fish has nothing whatsoever to do with the consequences of Adam's fall. Mortality of fish - whether natural - or as a result of fishing (!) is part of God's provision of food for mankind. The (dead) fishes along with the loaves of bread were acceptable and appropriate to Jesus for feeding the hungry multitude.
An important corollary to this conclusion now follows. Amongst the fossils apparent in the earth's superficial rock strata, the overwhelming majority are fish fossils. Providing conditions for fossilisation were met (and these are or may have been broader than envisaged in some circles), there is every possibility or likelihood that either all or a substantial proportion of extant fossilised fish remains predate the lifetime of Adam. It would follow that the associated (sedimentary) rock strata would also be pre-Adamic.
In the absence of clear Biblical teaching to the contrary, we may extend the preceding argument to all animal life-forms, not only to fish. In brief, there is no compelling textual or theological reason not to consider the possibility that all (or the vast majority of) fossiliferous rocks may be pre-Adamic.
Such a conclusion does not in the least cast doubt on the historical reality of the Genesis Flood,
nor to belief that it had or may have had some profound geological effects.
The general implication is that God's original purpose for animals intended that they should have
a finite life-span and that they should either "die peacefully in old age" or become part of the
food-chain of mankind or other animals. The alternative is to postulate that, once born, animals
were originally intended to either "live for ever" or perhaps be appropriately "co-glorified" with
sinless Adam. On the other hand, cruelty to animals and other forms of pain and suffering are
evidently strictly post-Fall.
4. The clear textual evidence concerning human origins, as already noted, strongly argues for
special (wholly miraculous) creation of the first human pair. This provides a reasonable
explanation for the unique language-endowment of earthly human creatures, and much more.
However, there is nothing in the New Testament, and far less than is often supposed in
Genesis1-2, bearing directly and unequivocally on the issue of possible post-creation
"evolutionary" changes in the cosmos or within (between?) major types of plant and animal life
forms. Nevertheless, proposed macro-evolutionary mechanisms seem highly unconvincing and
implausible to us, since they do not give an adequate mechanistic or verifiable account of the
origin of patent design features and complexity in the cosmos and in living organisms. But that is
our current scientific judgement - which should be kept strictly distinguished in status from
Biblical "teaching" bearing upon the subject.
III Let us be cautious and provisional in correlating Biblical and scientific perspectives on
origins, and distinguish between that activity and the proper function of 'creation' in
evangelism.
The Christian interpreter concerned to compare Biblical and scientific perspectives on origins
should not be hasty and leap to premature conclusions. He or she should consider all of the
legitimate possibilities (models). As and when a plausible synthesis may emerge, caution and
humility should be exercised. In particular, we should be rigorous in distinguishing between what
the Biblical text affirms and what we might also infer beyond that if we also blended in a few
(uniformitarian?) principles taken from contemporary scientific modes of thought. It is also
important that we exercise Christian liberality and true scholarship by not only allowing but
encouraging freedom to consider the relative merits of alternative models.
2. All our conclusions in this area of Biblical and scientific synthesis are likely to be provisional
and corrigible. These fallible "Bible-science" syntheses, however plausible, must not be given
undue prominence in the task of evangelism. However, the skills and knowledge prerequisite
to attempting responsible synthesis do also have a subordinate role to play in the analysis and
dismantling of non-Christian outlooks that also compete for the allegiance of men and women [2
Cor 10: 4-5]. Put more simply, it is important to explode the myth that "science has disproved the
Bible".
"Creation and origins" is a theme with a proper and necessary function in evangelism. It plays a
foundational role in the Christian world-view or "meta-narrative", as the leading component in the
historical trilogy of creation-fall-redemption. Creation expresses the proper ontological
boundarybetween the Creator and the cosmos, which by the power and mercy of God was
bridged in the incarnation of his Son [Luke1: 35]. These are revealed truths and should be
distinctive from all mere human wisdom and science. Other important truths emerge from early
Genesis concerning marriage, society and the sanctity of life. The eternal creative purposes of our
glorious God will thus be fully realised through his Son, our Lord Jesus Christ, as - following his
death and resurrection - he finally subdues his enemies: human and demonic, punishes the
impenitent, redeems a lost race and gathers together in one all things, to the glory of God the
Father [Eph1:10; Phil 2: 10f; 2 Thess 1: 6-10; 1 Cor 15: 28].
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David Watts is an Elder at Sale Evangelical Church in south Manchester and University Reader in Biomaterials Science at The University of Manchester Dental School.
email: David.Watts@man.ac.uk
Ro 1:3-4
regarding his Son, who as to his human nature was a descendant ofDavid, and who through the Spirit {Or who as to his spirit} of holiness was
declared with power to be the Son of God, {Or was appointed to be the Son of
God with power} by his resurrection from the dead: Jesus Christ our Lord.
Lu 24:26-27 Ac 17:22
of Athens! I see that in every way you are very religious.
23 For as I walked around and looked carefully at your objects of worship,
I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you
worship as something unknown I am going to proclaim to you.
24 "The God who made the world and everything in it is the Lord of heaven
and earth and does not live in temples built by hands.
25 And he is not served by human hands, as if he needed anything, because
he himself gives all men life and breath and everything else.
26 From one man he made every nation of men, that they should inhabit the
whole earth; and he determined the times set for them and the exact places
where they should live.
27 God did this so that men would seek him and perhaps reach out for him
and find him, though he is not far from each one of us.
28 `For in him we live and move and have our being.' As some of your own
poets have said, `We are his offspring.'
29 "Therefore since we are God's offspring, we should not think that the
divine being is like gold or silver or stone-- an image made by man's design
and skill.
30 In the past God overlooked such ignorance, but now he commands all
people everywhere to repent.
31 For he has set a day when he will judge the world with justice by the
man he has appointed. He has given proof of this to all men by raising him
from the dead."
Ge 1:1 Ps 33:6
by the breath of his mouth.
Mt 19:4-5 Mr 10:6-8 Ac 17:26
inhabit the whole earth; and he determined the times set for them and the
exact places where they should live.
Ro 5:12-13
death through sin, and in this way death came to all men, because all
sinned-- for before the law was given, sin was in the world. But sin is not
taken into account when there is no law.
1Co 15:21-22
comes also through a man. For as in Adam all die, so in Christ all will be made alive.
Mt 22:20-21
inscription?" "Caesar's," they replied. Then he said to them, "Give to Caesar what is
Caesar's, and to God what is God's."
Jas 3:9
curse men, who have been made in God's likeness.
Ge 5:1-3
he made him in the likeness of God. He created them male and female and blessed them. And
when they were created, he called them "man". {Hebrew adam} When Adam had lived 130
years, he had a son in his own likeness, in his own image; and he named him Seth.
Lu 3:38 Heb 1:1-3 Heb 2:5
which we are speaking.
6 But there is a place where someone has testified: "What is man that you
are mindful of him, the son of man that you care for him?
7 You made him a little {Or him for a little while; also in verse 9} lower
than the angels; you crowned him with glory and honour
8 and put everything under his feet." {Psalm 8:4-6} In putting everything
under him, God left nothing that is not subject to him. Yet at present we do
not see everything subject to him.
9 But we see Jesus, who was made a little lower than the angels, now
crowned with glory and honour because he suffered death, so that by the
grace of God he might taste death for everyone.
10 ¶ In bringing many sons to glory, it was fitting that God, for whom and
through whom everything exists, should make the author of their salvation
perfect through suffering.
11 Both the one who makes men holy and those who are made holy are of the
same family. So Jesus is not ashamed to call them brothers.
12 He says, "I will declare your name to my brothers; in the presence of
the congregation I will sing your praises." {Psalm 22:22}
13 And again, "I will put my trust in him." {Isaiah 8:17} And again he
says, "Here am I, and the children God has given me." {Isaiah 8:18}
14 ¶ Since the children have flesh and blood, he too shared in their
humanity so that by his death he might destroy him who holds the power of
death--that is, the devil--
15 and free those who all their lives were held in slavery by their fear
of death.
16 For surely it is not angels he helps, but Abraham's descendants.
17 For this reason he had to be made like his brothers in every way, in
order that he might become a merciful and faithful high priest in service to
God, and that he might make atonement for {Or and that he might turn aside
God's wrath, taking away} the sins of the people.
18 Because he himself suffered when he was tempted, he is able to help
those who are being tempted.
1Co 15:45-46
{Gen. 2:7} the last Adam, a life-giving spirit. The spiritual did not come first, but the natural,
and after that the spiritual.
1Co 11: 8-12 1Ti 2:13 Eph 5:32
church.
Ro 5:12
death through sin, and in this way death came to all men, because all
sinned--
12 Therefore, just as sin entered the world through one man, and death
through sin, and in this way death came to all men, because all sinned--
13 for before the law was given, sin was in the world. But sin is not
taken into account when there is no law.
14 Nevertheless, death reigned from the time of Adam to the time of Moses,
even over those who did not sin by breaking a command, as did Adam, who was
a pattern of the one to come.
15 But the gift is not like the trespass. For if the many died by the
trespass of the one man, how much more did God's grace and the gift that
came by the grace of the one man, Jesus Christ, overflow to the many!
16 Again, the gift of God is not like the result of the one man's sin: The
judgment followed one sin and brought condemnation, but the gift followed
many trespasses and brought justification.
17 For if, by the trespass of the one man, death reigned through that one
man, how much more will those who receive God's abundant provision of grace
and of the gift of righteousness reign in life through the one man, Jesus
Christ.
18 Consequently, just as the result of one trespass was condemnation for
all men, so also the result of one act of righteousness was justification
that brings life for all men. ...
1Co 15:20-21 Heb 2:8
everything under him, God left nothing that is not subject to him. Yet at
present we do not see everything subject to him.
Ro 8:19-22 2Ti 1:9
anything we have done but because of his own purpose and grace. This
grace was given us in Christ Jesus before the beginning of time,
Tit 1:2
God, who does not lie, promised before the beginning of time,
Eph 1:4
and blameless in his sight. In love
Heb 11:3
command, so that what is seen was not made out of what was visible.
Joh 1:1-2
was God. He was with God in the beginning.
Joh 1:18
Begotten} {Some manuscripts but the only (or only begotten) Son} who is
at the Father's side, has made him known.
1Co 8:6
came and for whom we live; and there is but one Lord, Jesus Christ,
through whom all things came and through whom we live.
Col 1:15-19
supremacy. For God was pleased to have all his fulness dwell in him,
Heb 1:1-3 In the past God spoke to our forefathers through the prophets at many times and in
various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of
all things, and through whom he made the universe. The Son is the radiance of God's glory and
the exact representation of his being, sustaining all things by his powerful word. After he had
provided purification for sins, he sat down at the right hand of the Majesty in heaven.
Re 4:11
power, for you created all things, and by your will they were created and
have their being."
Ge 1:31
evening, and there was morning--the sixth day.
Ro 1:20
eternal power and divine nature--have been clearly seen, being understood
from what has been made, so that men are without excuse.
Heb 11:3 By faith we understand that the universe was formed at God's
command, so that what is seen was not made out of what was visible.
Mt 5:45
to rise on the evil and the good, and sends rain on the righteous and the
unrighteous.
Mt 6:8
ask him.
Mt 6:25-30
"And why do you worry about clothes? See how the lilies of the field grow. They do not labour or
spin. Yet I tell you that not even Solomon in all his splendour was dressed like one of these. If
that is how God clothes the grass of the field, which is here today and tomorrow is thrown into
the fire, will he not much more clothe you, O you of little faith?
Mt 10:29
not one of them will fall to the ground apart from the will of your Father.
Ac 14:15-17 1Pe 3:8
sympathetic, love as brothers, be compassionate and humble.
2Pe 2:5
its ungodly people, but protected Noah, a preacher of righteousness, and
seven others;
2Pe 3:6 Mt 24:37-39 Lu 17:26
2Pe 3:6 By these waters also the world of that time was deluged and destroyed.
Mt 24:37 As it was in the days of Noah, so it will be at the coming of the Son of Man.
Lu 17:26-27 Mt 24:36 Mt 24:42
Ro 5:12 Therefore, just as sin entered the world through one man, and death through sin, and in
this way death came to all men, because all sinned--
Lu 24:41
amazement, he asked them, "Do you have anything here to eat?"
2Co 10:4
the contrary, they have divine power to demolish strongholds.
Ro 8:19 The creation waits in eager expectation for the sons of God to be revealed.
Lu 1:35
power of the Most High will overshadow you. So the holy one to be born
will be called {Or So the child to be born will be called holy,} the Son of God.
Eph 1:10 Php 2:10-11 2Th 1:6-10 1Co 15:28
to him who put everything under him, so that God may be all in all.