Now, John connects this phrase to the next one by use of the conjunction “and” (και).3 In this second seven-term phrase, the noun “word” (λογος) occurs with its article (ο), and together they are positioned at the forefront which suggests they serve as both the central focus and the primary subject matter. Since the imperfect tense verb of being “ην” is repeated in this phrase, it indicates “the word” (ο λογος) was in a perpetual state of existence “with god” (προς τον θεον). The basic meaning of the preposition “προς” is toward, and it describes the relationship of being in close proximity to “god” (θεον).
The noun “θεος” commonly refers to any sort of deity (Mark 12:24-30; John 10:34-35; Acts 14:11; 1 Cor. 8:5). However, since this phrase states “the word was existing with god” during an existence prior to creation, in this passage the noun “θεον” refers to the God of the Bible who existed before the material, time-based universe was made (Gen. 1:1). Furthermore, this God is defined as the Father numerous times later in this Book (1:14, 18; 6:27; 17:3-5). Summarizing this second phrase, two things with substance were concurrently existing in a continuous state before creation; and these two entities are expressed by the nouns “the word” (ο λογος) and “god” (τον θεον). Lastly, because “θεον” occurs with its article “τον”, this phrase is established as the primary subject matter along with and equal to “ο λογος”.2
John concludes verse one by transitioning into a third phrase connected with the second by the conjunction “and” (και).3 Most Versions translate these words “and the word was god”, but the order in the original Greek text reads “and god was existing as the word” (και θεος ην ο λογος). Some would argue: Because “λογος” occurs with its article, it should be translated as the subject. However, in the Koine Greek of the New Testament, word order was regularly used to direct a reader’s thought process. So, the linguistic structure found in this phrase designates “θεος” as the central focus since it occupies the forefront position while “ο λογος” is labeled as the primary subject matter because it appears with its article. In addition, since this language lacks punctuation marks, the phrase “ο λογος” is positioned last to designate the end of the thought. This kind of word order is commonly used in Greek to define relationships between words and phrases in order to accomplish the same effect which punctuation marks have in English.
Nevertheless, in this phrase “θεος” and “ο λογος” are subjects of the verb because both appear in the nominative case. And, since this construction positions these nouns around a verb of being, they describe one another’s essence. When the imperfect tense of the verb of being “ην” is added, which denotes continuous existence in past time, this phrase indicates God was existing in His perpetual essence in the same way as “the word”, and vice versa, at this pre-creation time.
When the exact teaching of this verse is followed, a philosophical dilemma emerges: How can the statement about “θεος” and “ο λογος” existing as the same essence/being be reconciled with the second phrase which indicates “the word” was a separate entity existing with God? In other words, how can something exist with something else and at the same time be that thing? For, this is precisely what the text says. By combining the significance of both of these statements, it can be concluded “the word” was existing as the very essence of God (θεος) while at the same time it was existing with Him as a separate entity.
On the one hand, the phrase “god was existing as the word” literally means “the word” is being personified as the very essence of God. Since it is evident “θεος” refers to the Person of God the Father and “the word” (ο λογος) was existing as His essence, this linguistic relationship personifies or characterizes “the word” as God. Because of this, it is legitimate to translate “ο λογος” as the Word to represent the essence of Deity, which is what many English Translations have done. On the other hand, this same Word is defined as separate from God since it was “with” Him. This statement indicates the Word is distinct from the Father, so it designates the Word as a separate entity or Person. When these two truths are merged, a reasonable theological conclusion is: These two entities represent two Persons in a Godhead (Col. 1:19; 2:9).
Before proceeding to verse 2, it is necessary to take a brief detour because some claim “θεος” in this last phrase does not refer to the God of the Bible, but it should be understood as ‘a god’ since it occurs without an article. However, by merely observing later contexts in this Book where “θεος” does not appear with an article, yet clearly refers to God the Father, it is evident the quality of essence (the substance) represented by this or any noun is unchanged by whether or not it occurs with an article (see “θεος” used in John 1:6, 12, 13, 18; 3:2, 21; 8:54; 9:33; 16:30; 19:7). In addition, some contexts where “θεος” appears without an article are intertwined with the same noun occurring with its article, which proves either grammatical structure refers to the same God.4
2) “this was existing in the beginning with god”
Verse 2 begins with the demonstrative pronoun “this” (ουτος). A pronoun is used to take the place of a noun and almost always corresponds with that noun in gender and number. Here, “ουτος” refers to “the word” (ο λογος) since it occurs in the same masculine singular form; it is defined as having the same relationship “with god” (προς τον θεον) as “ο λογος” does in verse 1; and “ουτος” directly follows “ο λογος” in the Greek text. Since “the word” (ο λογος) has already been established to represent both a Person and God, it is also legitimate to render the pronoun “ουτος” as This One or He, as many Versions do. Furthermore, this type of pronoun is termed demonstrative because it is used to demonstrate or describe something about the noun it replaces. This description is found within the meaning of the remaining words in this verse.
At first glance, verse 2 appears to simply repeat what was stated in verse 1. However, there is a distinct difference. In verse 2, the conjunction “και” is not used to separate the phrases “in the beginning” and “with god” as it was in verse 1. By use of a construction which eliminates “και”, John answers any questions which might linger relative to whether the Word’s continual past existence “in the beginning” and “with god” was simultaneous. In addition, composition in the Greek language repeats a similar thing in slightly different terms only when the author wants to emphasize what he intends to communicate. Consequently, both the wording and impact of verse 2 ensures the reader will explicitly understand: The Word was in concurrent and perpetual existence with the Father before anything else existed (Isaiah 9:6; Micah 5:2; Eph. 1:4).
3) “all things came into being through him and apart from him neither one thing came into being which has come into being”
Up to this point, John has focused solely on the existence of the Father and the Word prior to the appearance of anything else. Verse 3 begins delineating the arrival of “all things” (παντα).5 This noun occurs in the nominative case which designates it as the subject of the verb “came into being” (εγενετο). In its broadest sense, “all things” represent the totality of space and time contained in the material universe (Gen. 1:1; Col. 1:16-17; Heb. 11:3).
The verb “came into being” (εγενετο) is a different kind of verb of being than “ην” which occurred four times in the first two verses. As already covered, “ην” is a form of “ιεμι” which indicates a noun (or any substantive)1 has reality, exists and, therefore, ultimately is; but it does not signify how or when this existence began. In contrast, the verb of being “εγενετο” (a form of “γινομαι”) refers to something coming into a state of existence or becoming a reality. Also, this verb occurs in the aorist tense, specifying action at a point or segment of time,6 and in the indicative mode, which denotes a statement of fact. Together, this tense and mode portray the same idea as our past tense in English. So, when the full meaning and form of this verb are considered, it indicates all things came into initial existence at a point of history in the past.
Although “all things” (παντα) is the subject of the verb “came into being” (εγενετο), John states how this process was commenced, which was “through him” (δι’ αυτου). The personal pronoun “him” (αυτου) refers back to “the word” (ο λογος) in verse 1. Because of this grammatical relationship to “λογος”, which has already been shown to indicate Personality, “αυτου” can legitimately be translated Him as seen in many English Versions.
The pronoun “αυτου” appears with the preposition “through” (δι’ – a contracted form of “δια”), which means through the medium or agency. Prepositions occurring with a pronoun like the phrase “through him” (δι’ αυτου) serve an adverbial application, so this phrase modifies the verb of being.7 In this relationship, the phrase “δι’ αυτου” describes the manner or way in which “all things came into being” stating it was through His action. The addition of this thought within the context means: The manner in which all things came into existence at a period of time in the past was through the Word. This statement earmarks Jesus as the exclusive source of the entire universe.
By use of the conjunction “and” (και), another concept is connected to the fact all things had their initiation with Him.3 John proceeds to say, “apart from him neither one thing came into being”. The word “neither” (ουδε) contains the negative “ου”, meaning not, connected with the conjunction “δε”, a simple connector which also indicates a new thought is added; and it is well translated also.8 This compound word occurs with the singular neuter form of the numeral one which simply translates “one thing” (εν). This phrase explains more specifically how “all things came into being through him”, for it states, also not one single thing (ουδε εν) came into being “apart from him”.
The expression “apart from him” consists of the preposition “χωρις”, which means separate from or without, joined to the pronoun “him” (αυτου). This phrase serves an adverbial application7 and describes the procedure by which every single thing was created. This process was in no way separate from Him. Quite the opposite, it was wholly (indicated by the word “all things”) and singularly, (indicated by the numeral “one thing”) triggered by Him.
Finally, this verse closes with the words “which has come into being” (ο γεγονεν). The verb of being “has come into being” (γεγονεν) is the perfect tense form of “γινομαι” which has already appeared twice in this verse. The perfect tense combines punctiliar action with linear action,9 and it indicates once an action is completed the result of that action continues in full effect. The subject of this verb of being is the singular relative pronoun “which” (ο), and it refers to the numeral “one thing” (εν). As this pronoun and verb are linked, they state each individual thing which was initially created also persists without interruption.
It is significant to note this same thought is expressed by the First Law of Thermodynamics titled The Conservation of Energy. For, this principle of science states all substances such as solids, liquids, and gases as well as all unseen phenomena at the atomic level such as energy and light are neither created nor destroyed. These elements can be altered or changed in form, but no substance is lost in the process. This Law, which has survived all scientific scrutiny, fully aligns with the biblical teaching of creation. And, the concept that matter cannot be “created nor destroyed”, which is the verbiage used by many sources to define this Law, is both an undisputed and universally accepted fact.10
Numerous passages in the Bible, including John 1:1-3, present a scenario which explains how all matter and energy remain constant. The Book of Genesis specifies no additional matter, process, or life should be expected after the sixth day of creation because at that point the Creator had finished bringing all things into existence (Gen. 1:31 – 2:3).11 Hebrews 11:3 expresses this same thought as it reads, “by faith we understand the ages to have been completed by the word of god unto the outcome for the things being seen not to have come into being (γεγονεναι, perfect infinitive form of “γινομαι” – italics mine) out of the things being manifest”. Scripture harmoniously proclaims nothing in creation came into existence from anything visible or invisible, but only through an Eternally Existent Deity (Col. 1:16-17).
Furthermore, since John 1:1-3 and multiple passages in the Bible claim only “god” (θεος) and “the word” (ο λογος) existed before anything else came into being, it is evident this teaching directly contradicts the theory of evolution which requires the original existence of some substance. Today, the most common explanation of this theory is: Prior to a ‘big bang’, a dense atomic particle existed. It should go without saying, but this belief has no factual basis in science, for it cannot explain where this alleged initial substance came from. However, the Bible does provide a plausible answer for what we actually know about the universe. For, it affirms the power to create always existed within an Eternal God, but time and substance did not exist until this Divine Designer made them (Rom. 1:19-20).
The Only Born
After recording truth about the eternal existence of Christ and His central role in creation, the apostle John continues to share additional revelation with reference to His appearance on earth.12
14) “. . . and the word became flesh and dwelt among us and we beheld his glory, glory as of the only born beside the father full of grace and truth”
This verse begins with the phrase, “and the word became flesh”. The noun “flesh” (σαρξ) is commonly used to represent the concept of having a physical body, which is the intended meaning here (Eph. 6:5, 12; Col. 1:22; Heb. 2:14-18). Customarily, the theological term incarnation is used to describe this event, which is derived from a Latin root meaning in the flesh.
The verb of being “became” (εγενετο) is the same verb used three times in verse 3, and it means to come into existence. This is exactly what happened when “the word”, who existed in the same essence of and with the Father before creation in Spirit form (John 4:24), became a man by taking on a human body. Since this verb occurs in the aorist tense and indicative mode, it targets how this event happened at a period of time in the past. This timeframe is recorded in the Gospel of Matthew which twice states how the Holy Spirit impregnated Mary when she was still a virgin (Matt. 1:18-25). In this account Joseph, while engaged to Mary, was instructed in a dream to name the coming child “Jesus (Ιησουν – meaning Savior), for he will save his people from their sins”. His subsequent birth fulfilled the prophecy in Isaiah 7:14 which foretold the advent of “Emmanuel”. This English name is transliterated from the Greek word “Εμμανουηλ”, which in turn is derived from Hebrew and means “god with us” (μεθ’ ημων ο θεος).13
Not only did the Word become flesh, He also “dwelt among us”. The verb “dwelt” (εσκηνωσεν) is more literally translated tented or to pitch a tent (Rev. 7:15; 12:12; 13:6; 21:3). Appearing in its aorist indicative form, this verb references the past time period which encompassed approximately thirty-three years while Jesus occupied His human body on earth. During this fleeting segment of history “the word” (ο λογος) – God’s message to mankind – became a man and resided “among us” (εν ημιν) or in our midst. Note the reoccurrence of “the word” (ο λογος) in this verse which had already appeared three times in verse 1. This repeated use of “ο λογος” designates it as the overall theme of verses 1 through 14, that is, the Father extended the message “λογος” of Himself to mankind by sending the pre-existent God to earth as Man and Savior.14
“And”, (και),3 in connection with Jesus’ presence, “we beheld his glory”. The word “glory” (δοξαν) fundamentally means that which is thought about something, and it is one of the principal nouns used to describe the perception of what God is like (John 2:11; 7:18; 11:4; 12:41-43; 17:5, 22-24). Verses 1 and 2 of this chapter established “the word” as a distinct Personality, yet equal to the essence of God, so also “his glory” (την δοξαν αυτου) perfectly represented the glory of the Father (John 17:5). Now, John ties how this reality affected mankind as he records “we beheld” (εθεασαμεθα) or observed this “glory”. Just like our term ‘theater’, which comes from the same Greek root, this verb portrays man as a spectator watching the nuances of Jesus’ words and actions as He performed His role on earth. In this way, the Word, “ο λογος” – God’s Message – “dwelt among us” providing a way for mankind to perceive who God is.
This “glory” is further described in the following manner, “glory as of the only born beside the father”. The noun “of the only born” (μονογενους) comes from the adjective “μονος”, meaning alone, joined with the noun “γενος”, which refers to substance resulting from coming into existence; and it is well translated a born one. This thought combined with the phrase “beside the father” (παρα πατρος), meaning side by side with God the Father, expresses the idea Jesus Christ was the only one born with a human body from this divine essence.
Two points of grammar connect this “glory” (δοξαν) with Jesus. First, the adverb “as” (ως) means like or in the manner of. Second, the noun “of the only born” (μονογενους) is in the genitive case which expresses association. Collectively, these points of grammar describe the “glory” like that which is associated with or comparable to one “beside” the Father. The Word (ο λογος), formerly described as the same essence as God in verses 1 and 2, is now identified as born into human flesh (v. 14). In this flesh and blood body, Jesus radiated divine “glory” (δοξαν) identical with that of His invisible Father in order that the world might see a perfect representation of God.
The next phrase, “full of grace and truth”, expounds what this “glory” consists of. The noun “grace” (χαριτος) depicts the idea of an unmerited gift or favor. The noun “truth” (αληθειας) links the Greek letter alpha “α”, which negates what it is joined with, to a root related to the verb “λανθανω”, meaning to escape notice. Therefore, “truth” represents a reality which cannot escape one’s notice; it is a conspicuous and impactful actuality. This means, through the arrival of the only born Son of God, the Father exhibited His “glory” in a medium which could not be ignored even though the human race did not merit this opportunity to connect with Him. Thus began man’s encounter with “the word” (ο λογος), the message illuminating the essence of who God is. For, through His Son, God exposed the perceptive glory of who He is to the world as they observed Jesus Christ in the flesh “full” (πληρης) of or satiated with “grace and truth” (John 1:18).
Firstborn of all Creation
Colossians 1:15) “. . . who is the image of the invisible god, the firstborn of all creation”
Those who believe the Son did not exist as God in eternity past tend to also teach the term “firstborn” in Colossians 1:15 supports the idea Jesus was a created being. In this verse, the noun “firstborn” (πρωτοτοκος) is formed by connecting two words, “πρωτος” and “τοκος”. The noun “πρωτος” means first in order and often refers to that which is first in relation to time. The front half of the words ‘protozoa’, meaning initial life, and ‘prototype’, representing an initial pattern, originate from this Greek root. The noun “τοκος” conveys the idea of that which is brought forth or produced and commonly refers to birth. So, the English rendering “firstborn” is a very accurate translation. Consistent with this meaning, three New Testament occurrences of “πρωτοτοκος” speak of one born first in a family (Luke 2:7; Heb. 1:6; 11:28). Four of the remaining five times it refers to Jesus Christ. And, the final usage is in reference to believers.
Before considering other passages where “πρωτοτοκος” appears, let us take a closer look at how it is used in Colossians 1:15 in light of its grammar and context. This verse begins with the relative pronoun “who” (ος) which references “the son” (του υιου) found in verse 13. Paul says two things about the Lord Jesus, He is the “image of the invisible god” and “the firstborn of all creation”. In the first phrase, the noun “image” (εικων), from which we derive the word ‘icon’, is used to represent the image of Caesar (Mark 12:16), human idols (Rom. 1:23), and the Beast in the Book of Revelation (Rev. 13:14-15; 15:2; 19:20). In passages where it is used in relation to Jesus, it describes His present heavenly state (1 Cor. 15:49; 2 Cor. 3:18; 4:4; Col. 3:10).
Evidence the word “image” (εικων) in Colossians 1:15 also refers to the current glorified state of our Lord is based on its link with the present tense form of the verb of being “is” (εστιν). Note, this verse does not state Jesus Christ has always been the “image of the invisible god”, but it allows for the brief period of time He bore our sins in His body on the cross and was temporarily forsaken by the Father. During that period He did not represent the “image” of God like He did before His entrance into the world and during His sinless life on earth (Matt. 27:46; 2 Cor. 5:21). Then, after His resurrection from the dead, He regained His current position of representing the “image” of God. As a result of His second physical birth (the resurrection), He “is” (εστιν – present tense) also currently called the “firstborn”.
Additional support the term “firstborn” (πρωτοτοκος) represents our Lord’s resurrected state is found a few verses later in the phrase, “firstborn out of the dead” (πρωτοτοκος εκ των νεκρων – Col. 1:18). This means, of all those who had died, Jesus is the first one to experience a physical rebirth. Since His resurrection, He now exists in a glorified bodily state and is titled “the firstborn” in the spiritual family of God (v. 15; Rom 8:29; Rev. 1:5).
Now, how are we to understand the phrase “firstborn of all creation”? The words “all creation” (πασης κτισεως) occur in the genitive case which is key to the relationship this phrase has with the noun “πρωτοτοκος”. The genitive case signifies association or affiliation, so the thought conveyed is Jesus Christ exists as “the firstborn” in association with “all creation”. This relational association between Christ and creation is clarified by Paul in the surrounding context.
In the next verse, the conjunction “because” (οτι) is used to introduce causal background information which explains how Jesus can be “firstborn” in relation to “all creation”, for He is described as its Creator and Sustainer (Col. 1:16-17). Also, verse 19 begins with the same conjunction “οτι” to cite further causal information about Jesus’ relationship with fallen creation by declaring the purpose for shedding His “blood” was to reconcile all things in the heavens and upon the earth to the Father (v. 20). So, even though believers presently occupy the position of being reconciled to God through the redemptive work of Christ (vv. 14, 21-22), so far, neither we nor any other part of creation has physically reached the promised state of glory (Rom. 8:18-25; Col. 3:3-4). Therefore, the commentary found within this passage describes Jesus’ “firstborn” association with His “creation”: He is the first and only one who has been resurrected and, as such, solely possesses the title “firstborn out of the dead” (v. 18, cf. Rev. 1:5, “the firstborn of the dead” [ο πρωτοτοκος των νεκρων]).
In summary, it is apparent no part of “creation” has yet experienced the same rebirth as our Savior, but “all” of it awaits future restoration to its original state of perfection (Gen. 1:31; Col. 1:15). In contrast with the universe, Jesus Christ has already been resurrected, occupies His final destination of glory, and is thus called the “firstborn” in His association with “all creation”.
Romans 8:29 is another place “πρωτοτοκος” refers to our Lord which reads, “. . . because whom he foreknew he also predestined as conformed ones in association with the image of his son unto the outcome for him to be the firstborn among many brothers”. God’s ultimate purpose for His foreknowledge and predestination of the elect is to become “conformed ones” (συμμορφους) with or those of the same form as the glorified “image” (εικονος) of His Son (Rom. 8:30, 33; Col. 1:15; 3:12). Although members of the Body of Christ have the future guarantee of transformation into the perfect state of our “firstborn” Lord, at present we are still in the process of being conformed to His “image” with a day-to-day potential to put on qualities consistent with His character (Rom. 8:38-39; Phil. 3:10-11, 20-21; Col. 3:10-11). When He returns and completes our glorification into His holy and eternal “image”, only then we will be “brothers” in the spiritual family with our “firstborn” Savior (Col. 3:3-4; Heb. 2:10-13).
Hebrews 12:22-23 is another passage which confirms what “πρωτοτοκος” means. It states, “But you have come . . . to the church of the firstborn having been recorded in the heavens”. These verses indicate those redeemed by the blood of Christ have already become members of the “church” (εκκλησιᾳ or assembly) which is in association or identified with (genitive case) “the first born”. This reference is the only time “firstborn” (πρωτοτοκων) appears plural in number and refers to believers. The idea these saints are called “firstborn” in regard to their spiritual position is indicated by the perfect tense form of the participle “having been recorded” (απογεγραμμενων). This tense means their present condition is the result of an already accomplished heavenly enrollment.9 So here, the label “first born” (πρωτοτοκων) refers to those who have effectually experienced the guarantee of future glory but not the actual resurrection of their bodies. This reality is confirmed by how these Christians still reside in sinful flesh (Heb. 12:1-13; 13:20-21).
Concluding this segment about the meaning of “πρωτοτοκος”, our Lord’s “firstborn” association with creation refers to His spiritual relationship with the fallen world. For, He “became flesh”, “dwelt among us”, took our sins in His body on the cross, was resurrected from the dead, and now occupies a position at the right hand of the Father as “the firstborn out of the dead” (Col. 1:18; John 1:14; Rom. 4:25; 8:34; 1 Pet. 2:24). In God’s time, all creation which does not suffer eternal judgment will be reconciled to its former created state of perfection and share this eternal glory with our “firstborn” Savior (John 5:28-29; Rom. 8:29-30; Phil. 3:20-21; Col. 3:3-4; 2 Thess. 2:10-14).
Jesus’ Prayer to the Father
John 17:5) “and now, father, you glorify me beside yourself with the glory which I was having beside you before the world existed”
This is another pertinent passage which contains information about the Person of Jesus Christ. In this verse, Jesus implores the Father to glorify Him with “the glory which I was having . . . before the world existed”. The verb “I was having” (ειχον) means to possess and in its imperfect tense form expresses this possession of “glory” was a continuous action in the past. The historical reference to the time of this ownership of glory is specified by the phrase “before the world existed”.
The infinitive “existed” (ειναι) is derived from the same root as the verb of being “ειμι”, which has already appeared four times in John 1:1-2 and means to occupy a state of existence. Just like the first section of this Gospel account teaches the Word was eternally existing with God, this verse indicates Jesus was possessing the same glory as the Father possessed “before” (προ) or prior to the time the world existed. In addition, the verb “I was having” (ειχον) occurs in the first person singular form which provides more evidence Jesus existed as a Personality in His pre-creation state of shared “glory” with the Father.
As a final point, it is important to recognize the timeframe in which Jesus prayed “you glorify me” (δοξασον με), telling (imperative mode) the Father to complete (aorist tense) this process. For, He entered into this world with a distinct mission. He could not be glorified until after He bore the sins of mankind and was temporarily forsaken by the Father (Matt. 27:46; 1 Pet. 2:24). Soon after this prayer, our Lord was resurrected and granted His request to reclaim the same exact “glory” He had previously possessed “beside” (παρα) God in eternity past.
Closing
In this article, passages have been considered declaring Jesus Christ as eternally co-existent with the Father prior to the existence of anything else. And, during that pre-creation period, some verses teach He fully represented the essence of God and embodied the message (ο λογος) about who God is. Also, sections have been covered which set our Lord forth as the Creator of all things. In addition, verses have been discussed which present how God purposed to reveal His “glory” – the perception of who He is – to mankind, beginning with Christ’s appearance on earth. The conclusion of His life established the cross as a way for sinful man to participate in divine “grace and truth”, which are outgrowths of the “glory” Jesus possessed before creation and currently occupies while having the title of “firstborn” (Col. 1:15; 2:9-10).
Numerous theological conclusions from these and other Scriptures have been the subject of serious controversy since the onset of Christianity. One dispute centers on the Trinitarian concept which the Bible confirms by how it depicts the Father, Son, and Holy Spirit as separate Personalities who have always existed; yet each one is defined with the term God and displays divine attributes. Another disagreement persists in regard to how Jesus is presented as the Creator of everything. This difference is based on the assumption the Son is also a created being, but this notion has absolutely no biblical basis. A third issue continues in reference to the biblical explanation of how our universe originated since many detractors tenaciously hold to some form of evolution. Although these three doctrines are firmly established by a literal assessment of Scripture, many Christians aggressively label some or all of them as ridiculous.
Fortunately, there is an explanation for this reaction in the Bible. God presents the Devil as the true propagator of opposition to His Word, and God’s children are warned he will use any devious method to confuse us (1 Pet. 5:8-9). So, no one should be surprised the meaning of Scripture has been steadily and vigorously attacked. For, Satan makes it his mission to develop tactics designed to oppress proclamation of the gospel message (2 Cor. 4:3-4; Eph. 6:10-20).
Our adversary uses two primary methods to achieve this goal. First, he promotes so-called scholarship which falsely translates or interprets sections of Scripture. Second, he incites doubt concerning some biblical truths by insinuating they are not rational (Eph. 4:14). Before swallowing this propaganda, men should take a step back and remember, as part of Adam’s fallen race, we are not completely objective since our entire being is permeated with sin. In this state, we find ourselves in dire need of being reprogrammed as we seek to recover the flawless condition our minds and hearts had at creation (Rom. 12:2; Eph. 2:1-3; 3:20-21).
To accomplish this spiritual restoration, God has provided revelation which explains truth and reality. He asks us to believe what is written, not relegate it to conform to our sin-tainted intellect. In order to grasp truths such as the idea creation came from nothing, we must simply believe the Scriptures (Heb. 11:3). Likewise, faith is the only route which can lead to an understanding of how the Word was a distinct Personality from the Father in eternity past while, in essence, He was existing as God (John 1:1-2). At the end of the day, with our human inadequacies, we can comprehend these things only by trusting His Word. The fact God chose to require belief in concepts which challenge human reasoning appears to be a significant way He exposes the humble condition of man while, at the same time, glorifying Himself (Rom. 3:3-7; 1 Cor. 1:18-31).
Although God desires to be seen as uniquely holy, the good news is He also graciously assists His children’s transformation. Becoming conformed to the image of His Son begins as the Holy Spirit empowers us with saving faith. Then, our journey of growth begins. When the exhortation to “let the word of Christ dwell in you richly” is followed, the Spirit helps us to believe and accept what is written. Then, over time, this truth becomes increasingly logical as our minds and hearts adapt to the intelligence of our eternal God (1 Cor. 2:12-16; 2 Cor. 3:18; Eph. 1:7-10; 3:14-21; Col. 3:16). Our maturation process is simple, it begins with belief in Scripture, which is the most basic component needed to know and please Him.
