In The Beginning: God
If you start reading the Bible from the beginning of Genesis, you can’t even get four words in without being confronted with two profound truth claims. First, there was a beginning. Second, God exists:
In the beginning, God created the heavens and the earth. (Genesis 1:1)
Is there a way to know if these claims are true? Are there good reasons to believe that God exists and that He created the universe? First we’ll need to look at whether or not there was indeed a beginning. The answer to that will inform us as to whether or not there is any truth to the second claim that God exists.
Did The Universe Begin to Exist?
Atheists argue that the universe is uncaused and eternal in the past. But, as philosopher William Lane Craig explains, there are logical reasons to reject that idea:
If the universe never began to exist that means that the number of past events in the history of the universe is infinite. But mathematicians recognize that the existence of an actually infinite number of things leads to self-contradictions. For example, what is infinity minus infinity? Well, mathematically you get self-contradictory answers. This shows that infinity is just an idea in your mind, not something that exists in reality […] But that entails that since past events are not just ideas, but are real, the number of past events must be finite. Therefore, the series of past events can't go back forever. Rather, the universe must have begun to exist.
The idea that the universe is eternal in the past not only has logical problems, but science also flies in the face of that idea. For instance, the second law of thermodynamics informs us that the universe is gradually running out of usable energy. Thus, if the universe is eternal in the past, all of the usable energy would already have run out. Furthermore, discoveries in astronomy and astrophysics further substantiate the claim that the universe had a beginning. Craig explains further:
In one of the most startling developments of modern science, we now have pretty strong evidence that the universe is not eternal in the past but had an absolute beginning about thirteen billion years ago in a cataclysmic event known as the Big Bang. What makes the Big Bang so startling is that it represents the origin of the universe from literally nothing; for all matter and energy, even physical space and time themselves, came into being at the Big Bang.
Since the atheist doesn’t believe in a God who created the universe, he has no choice but to believe that the universe came into existence from nothing. But that’s silly. Things don’t just come into existence uncaused. As Craig puts it, “Out of nothing, nothing comes.” Everything we observe in our physical universe confirms that whatever begins to exist must have a cause. In philosophy this is known as The Kalam Cosmological Argument, and it can be framed as follows:
1. Whatever begins to exist has a cause.
2. The universe began to exist.
3. Therefore, the universe has a cause.
If you accept the truth of both premises, the conclusion logically follows. The universe has a cause. So then what or who caused the universe to come into existence?
Since space and time themselves came into existence at the beginning of the universe, whatever caused it must therefore be beyond space and time. Furthermore, since all matter came into existence at the beginning, the cause must also be immaterial. And this goes without saying, but whatever brought the universe into existence must also be immensely powerful. So you have a timeless, spaceless, immaterial, immensely powerful creator of the universe. Sounds a lot like God!
Thus, the reality of the beginning of the universe affirms the existence of God.
"But Who Created God?"
In response to this argument, a common objection you’ll often hear from atheists is that in order for God to exist, He must likewise need something or someone to cause His existence. But this is a misunderstanding of the argument. The Kalam Cosmological Argument does not assert that whatever exists has a cause; rather, whatever begins to exist has a cause.
Logically, since the number of past events cannot go back forever, a First Cause must precede all else. God is that First Cause. Therefore, by definition, He never began to exist. So God, being the First Cause and thus necessarily existent, does not need to be caused. As a friend of mine puts it, asking who created God is like asking what caused an uncaused thing. The question just doesn’t make sense.
In conclusion, you can feel confident in accepting these two truth claims found in the first four words of the Bible. There was a beginning and God does exist. May God reveal Himself to you in greater depth as you seek Him and study His Word.
Have you ever wished God would speak to you the way he spoke to Abraham? Imagine how much easier life would be if God simply told you what to do and where to go. But while Abraham experienced some incredible encounters with God, those encounters were much less frequent than we might imagine. The good news is that we have something Abraham didn’t have: the written Word of God.
In this week’s Torah portion, Noach (Gen. 6:9–11:32), God gives Noah permission to eat animals after the flood (Gen. 9:3). Many Christians interpret this passage to mean that Noah could eat any animal, including those later identified as unclean in Leviticus 11. But is that really what the passage teaches? When we consider the broader context of Genesis and the meaning of the underlying Hebrew terminology, there are good reasons to question this popular interpretation.
In 2 Peter 3:15–17, Peter warns his readers against those who twist Paul’s letters, and he associates their misinterpretations with “the error of lawless people.” In this article, I examine both the immediate and broader context of this passage as well as the specific language Peter uses to characterize those who twist Paul’s letters. I argue that 2 Peter 3:15–17 constitutes a warning against antinomians who misinterpret Paul’s letters to justify and encourage transgression of the Law of Moses.
Origen’s Commentary on Romans offers a fascinating perspective on the Apostolic Decree in Acts 15. Rather than seeing the Council as setting aside the Torah for Gentile believers, Origen argues that the apostles looked to the Torah itself to determine what God required of Gentiles. This article explores his reasoning concerning blood, strangled meat, and circumcision, and what it might contribute to the larger question of Gentile Torah observance.
Can Gentile Torah observance be a bridge rather than a barrier between Jewish people and Yeshua? In this article, I consider concerns about supersessionism and Gentile Torah observance while arguing that, properly understood and practiced, it can affirm the continuing significance of Israel and offer a foretaste of the prophetic vision of the nations embracing Israel’s God and his ways.
Mary’s perpetual virginity was taught very early and remained the mainstream Christian position for well over a thousand years. Yet most Protestants today reject it because they believe Scripture clearly shows that Mary did not remain a virgin after giving birth to Jesus. I think this history offers an instructive parallel to the question of Sabbath observance. How much weight should longstanding Christian tradition carry when it seems to conflict with a straightforward reading of Scripture?
Did the apostle Paul reject the Torah (the Law of Moses) as an authoritative standard of conduct for followers of the Messiah? While many interpreters believe that he did, several passages in Romans point in a different direction. This article offers a pronomian reading of some of Paul’s statements about the Torah in Romans. In contrast to the antinomian view, a pronomian view holds that the Torah continues to function as divine instruction for believers.
I am a follower of Yeshua (Jesus) the Messiah, and I believe the Torah (the Law of Moses) remains relevant for God’s people today and should still be obeyed. So does that make me part of the Hebrew Roots Movement? There are two reasons why it does not.
The Bible mentions several books that have been lost to history. One of these is the Book of Jasher, meaning “one who is upright.” Over the centuries, this book has sparked much curiosity. Some today even argue that it has been rediscovered and ought to be included in the Bible. This article explores what we know about the Book of Jasher and evaluates claims that it has been rediscovered.
Did Paul reject the ongoing relevance of the Sabbath and festivals prescribed in the Torah? Many cite Colossians 2:16–17 as proof that he did. However, a growing body of scholarship calls that interpretation into question. Scholars point out that the illegitimate judgment directed toward Colossian believers came from ascetics who did not observe the biblical calendar. Drawing on this scholarship, I argue that Colossians 2:16–17 does not invalidate the Sabbath and festivals but instead affirms their value.
Have you ever asked God, “What is your will for my life?” If you have, you might be encouraged to know that Scripture already offers a direct (though often overlooked) answer to that question.
The Epistle to the Hebrews offers biblical evidence that the Holy Spirit is both fully divine and a distinct person. Within the epistle, the author identifies the Spirit as “eternal,” presents the Spirit as speaking God’s words as recorded in Old Testament quotations, and yet also distinguishes the Spirit as a separate agent from the Father and the Son. This article examines several references to the Spirit in Hebrews and shows how the author’s depiction is consistent with the Trinitarian understanding of the Holy Spirit as fully God and personally distinct from both the Father and the Son.
This study demonstrates that Luke presents the earliest followers of Jesus as steadfast Sabbath observers, challenging the common assumption that they abandoned or disregarded this practice. By closely examining the references to the Sabbath in Luke’s Gospel and Acts, it is observed that Luke consistently depicts Sabbath worship as a standard practice among Jewish and Gentile believers. This portrayal suggests that the earliest followers of Jesus did not believe the Sabbath had been abrogated but saw it as integral to their faith and community life. These findings invite modern Christians to reconsider the relevance of Sabbath observance in their own spiritual lives. By highlighting the continuity between Judaism and the emerging Christian movement, this study contributes to scholarship on early Christian identity and practice, portraying the earliest followers of Jesus as a movement within Judaism.
Is marital intimacy on the Sabbath a violation of the commandment to keep the seventh day holy? That depends on who you ask.
The expression “law of Christ” appears only two times in the New Testament. In Galatians 6:2, Paul urges his readers to fulfill “the law of Christ” (τὸν νόμον τοῦ Χριστοῦ). Similarly, in 1 Corinthians 9:21, Paul states that he is “under/in the law of Christ” (ἔννομος Χριστοῦ). Traditionally, interpreters have frequently understood this expression to refer to a new “law” or ethic that supersedes the law of Moses. However, as Todd Wilson notes, there is a “growing scholarly consensus” that “law of Christ” directly refers to the law of Moses in some sense. This article makes a case for interpreting the phrase “law of Christ” in Galatians 6:2 and 1 Corinthians 9:21 as a reference to the law of Moses as it is taught and exemplified by Christ.
Is the Messiah God? The first chapter of Hebrews presents compelling evidence that he is. In this chapter, the author highlights the Son’s role as the creator and sustainer of the universe, emphasizes the Son’s divine essence, proclaims that the Son is worthy of the worship that belongs only to God, and explicitly identifies the Son as “God” and “Lord/YHWH.” In order to demonstrate each of these points, this article conducts a detailed exegesis of Hebrews 1 and answers objections from unitarians.
Jubilees is a fascinating book that provides a window into the world of Second Temple Judaism. However, instead of appreciating it for what it is, a few teachers on the Internet exaggerate its significance and consider it to be inspired Scripture. This article provides an overview of the Book of Jubilees and explains why it is not Scripture.
Does the Bible teach that Yeshua the Messiah is divine? Philippians 2:5-11 is a central text that speaks to this question. In this passage, Paul teaches that the Messiah existed as a divine figure prior to his human conception, bears the name YHWH, and is rightfully given the reverence and allegiance that belongs to YHWH alone.
In Ephesians 2:15, Paul wrote that Christ broke down the wall of division between Jew and Gentile “by abolishing the law of commandments expressed in ordinances.” But what does Paul mean by this phrase? Is Paul saying that Christ abolished the Law of Moses, or something else?
In recent days, progressive Christians have claimed that Leviticus 18:22 does not mean what it plainly says. I want to address their objections in this article.
Did Jesus reject the Torah’s dietary laws? Many say that he did, citing Mark 7:1-23 as proof. In this article, I will explain the problems with the traditional interpretation of this passage and offer an alternative view that presents a more consistent and accurate portrayal of Jesus’s teaching.
Solberg complains about Pronomian theology causing "division" in the body. However, mischaracterizations like this are what actually undermine the unity that should be shared among thoughtful Christians on all sides of this debate.
Does Peter call Jesus “God” in 2 Peter 1:1? When we examine this verse from a grammatical standpoint, it is evident that he does.
Is the Torah (Law of Moses) relevant to Christians today? Many modern Christians say no. Jesus says yes.
I’ve been reading some scientific studies on the psychosocial impact of polygamy (in particular, the form of polygamy known as polygyny, that is, a husband having two or more wives). Modern-day advocates for polygamy argue that this practice benefits families and society, but the scientific data tells a different story. The harmful effects of polygamy on the well-being of men, women, and children are striking.
One fundamental theological principle revealed in the Genesis creation accounts is that marriage, as God intended it, is to be monogamous. The rest of the Bible, especially the New Testament, upholds this marital form as the ideal standard.
How do we make sense of the Torah’s polygamy regulations in light of the Bible’s overall condemnation of this practice?
“Wives, submit to your own husbands, as to the Lord” (Ephesians 5:22). If you just read that verse out loud, then you might hear a faint, high-pitched noise. That sound is every feminist worldwide shrieking about how Christianity oppresses women. But is this instruction in Ephesians really oppressive toward women?
Did Jesus exist before he was conceived in Mary’s womb? This article looks at a passage from Jude that may shed some light on that question.
About David Wilber
David is first and foremost a passionate follower of Yeshua the Messiah. He is also a writer, speaker, and teacher.
David’s heart is to minister to God’s people by helping them rediscover the validity and blessing of God’s Torah and help prepare them to give an answer to anyone who asks about the hope within them (1 Peter 3:15)…
David Wilber
David Wilber is an author, Bible teacher, Messianic/Christian apologist, and joint CEO of Pronomian Publishing LLC. He has written several books, including his most recent work, "Remember the Sabbath: What the New Testament Says About Sabbath Observance for Christians." In addition to his books, David has written numerous theological articles for various publications and websites. David lives in Lake Wylie, SC, with his wife and two children. His articles and teachings can be found at DavidWilber.com.
From the very beginning, human beings have been quick to blame others rather than take responsibility for their own wrongdoing. In this week’s Torah portion, Bereshit, we see how Adam and Eve’s response to their sin reveals a tendency that continues to plague humanity today. As followers of Yeshua, we are called to break this cycle of blame-shifting through humility, repentance, and personal responsibility.