Thursday, September 22, 2016

Can Quantum Mechanics Produce a Universe from Nothing




by
Jeff Miller, Ph.D.


According to the First Law of Thermodynamics, nothing in the Universe (i.e., matter or energy) can pop into existence from nothing (see Miller, 2013). All of the scientific evidence points to that conclusion. So, the Universe could not have popped into existence before the alleged “big bang” (an event which we do not endorse). Therefore, God must have created the Universe.
One of the popular rebuttals by the atheistic community is that quantum mechanics could have created the Universe. In 1905, Albert Einstein proposed the idea of mass-energy equivalence, resulting in the famous equation, E = mc2 (1905). We now know that matter can be converted to energy, and vice versa. However, energy and mass are conserved, in keeping with the First Law. In the words of the famous evolutionary astronomer, Robert Jastrow, “[T]he principle of the conservation of matter and energy…states that matter and energy can be neither created nor destroyed. Matter can be converted into energy, and vice versa, but the total amount of all matter and energy in the Universe must remain unchanged forever” (1977, p. 32). The idea of matter-energy conversion led one physicist to postulate, in essence, that the cosmic egg that exploded billions of years ago in the alleged “big bang”—commencing the “creation” of the Universe—could have come into existence as an energy-to-matter conversion.


In 1973, physicist Edward Tryon of the Hunter College of the City University of New York published a paper in the British science journal Nature titled, “Is the Universe a Vacuum Fluctuation?” He proposed the idea that the Universe could be a large scale vacuum energy fluctuation. He said, “In answer to the question of why it happened, I offer the modest proposal that our universe is simply one of those things which happen from time to time” (246:397, emp. added). Does it really? Cosmologist and theoretical physicist Alexander Vilenkin, Director of the Institute of Cosmology at Tufts University, said:


Now, what Tryon was suggesting was that our entire universe, with its vast amount of matter, was a huge quantum fluctuation, which somehow failed to disappear for more than 10 billion years. Everybody thought that was a very funny joke. But Tryon was not joking. He was devastated by the reaction of his colleagues… (2006, p. 184).


Though he was originally scoffed at, Tryon’s theory has gained traction among many prominent evolutionary scientists. After all, if true, according to Vilenkin, “such a creation event would not require a cause” for the Universe (pp. 184-185).

SPECULATION VS. OBSERVATION

The fact is, the idea that such an event could happen is pure speculation and conjecture. No such phenomenon—the conversion from energy to matter of an entire Universe—has ever been remotely observed. It is a desperate attempt to hold to naturalistic presuppositions, in spite of the evidence, when a supernatural option that is in keeping with the evidence is staring us in the face. Evolutionary physicist Victor Stenger said,


[T]he universe is probably the result of a random quantum fluctuation in a spaceless, timeless void.... So what had to happen to start the universe was the formation of an empty bubble of highly curved space-time. How did this bubble form? What caused it? Not everything requires a cause. It could have just happened spontaneously as one of the many linear combinations of universes that has the quantum numbers of the void.... Much is still in the speculative stage, and I must admit that there are yet no empirical or observational tests that can be used to test the idea of an accidental origin (1987, 7[3]:26-30, italics in orig., emp. added.).


No evidence. No scientific observation. Just speculation.
Writing in the Skeptical Inquirer in 1994, Ralph Estling voiced strong disapproval of the idea that the Universe could create itself out of nothing. He wrote:


I do not think that what these cosmologists, these quantum theorists, these universe-makers, are doing is science. I can’t help feeling that universes are notoriously disinclined to spring into being, ready-made, out of nothing, even if Edward Tryon (ah, a name at last!) has written that “our universe is simply one of those things which happen from time to time....” Perhaps, although we have the word of many famous scientists for it, our universe is not simply one of those things that happen from time to time (18[4]:430, parenthetical item in orig., emp. added).


Estling’s comments initiated a wave of controversy and letters to the Skeptical Inquirer, eliciting a response by Estling to his critics. Among other observations, he said, “All things begin with speculation, science not excluded. But if no empirical evidence is eventually forthcoming, or can be forthcoming, all speculation is barren.... There is no evidence, so far, that the entire universe, observable and unobservable, emerged from a state of absolute Nothingness” (1995, 19[1]:69-70, emp. added). Therefore, by naturalists’ own definition of science, such an idea is unscientific. There is no evidence that could prove such a thing. The creationist platform is in keeping with observational science and has positive evidence of a divine Being (e.g., the presence of intelligent design in nature, the existence of objective morality, the existence of a Universe which demands a cause, and the existence of a Book that contains supernatural characteristics). However, unlike the creationist platform, those who believe in Tryon’s theory are holding to a blind faith.

WHENCE CAME ENERGY?

Second, even if such a thing were possible—that energy could be converted to matter in the way that Tryon has suggested—one must ask, “Where did the energy come from?” Alan Guth, professor of physics at M.I.T., wrote in response to Tryon: “In this context, a proposal that the universe was created from empty space is no more fundamental than a proposal that the universe was spawned by a piece of rubber. It might be true, but one would still want to ask where the piece of rubber came from” (1997, p. 273, emp. added).


Energy could not have popped into existence without violating the First Law of Thermodynamics. So in reality, when scientists argue that quantum mechanics creates something from nothing, they do not really mean “nothing.” The problem of how everything got here is still present. The matter generated in quantum theory is from a vacuum that is not void. Philip Yam of Scientific American wrote, “Energy in the vacuum, though, is very much real. According to modern physics, a vacuum isn’t a pocket of nothingness. It churns with unseen activity even at absolute zero, the temperature defined as the point at which all molecular motion ceases” (1997, p. 82, emp. added). Prominent humanist mathematician and science writer, Martin Gardner, wrote: “It is fashionable now to conjecture that the big bang was caused by a random quantum fluctuation in a vacuum devoid of space and time. But of course such a vacuum is a far cry from nothing” (2000, p. 303, emp. added). Amanda Gefter, writing in New Scientist, said, “Quantum mechanics tells us that the vacuum of space is not empty; instead, it crackles with energy” (2010, p. 29, emp. added). Physicist Richard Morris wrote:


In modern physics, there is no such thing as “nothing.” Even in a perfect vacuum, pairs of virtual particles are constantly being created [i.e., by briefly “borrowing” energy already in existence—JM] and destroyed. The existence of these particles is no mathematical fiction. Though they cannot be directly observed, the effects they create are quite real. The assumption that they exist leads to predictions that have been confirmed by experiment to a high degree of accuracy (Morris, 1990, p. 25, emp. added).


Astrophysicist Rocky Kolb, chairman of the Department of Astronomy and Astrophysics at the University of Chicago, wrote: “[A] region of seemingly empty space is not really empty, but is a seething froth in which every sort of fundamental particle pops in and out of empty space before annihilating with its antiparticle and disappearing” (1998, 26[2]:43, emp. added). Estling continued his extensive observations in response to his critics (mentioned above), saying:


Quantum cosmologists insist both on this absolute Nothingness and on endowing it with various qualities and characteristics: this particular Nothingness possesses virtual quanta seething in a false vacuum. Quanta, virtual or actual, false or true, are not Nothing, they are definitely Something, although we may argue over what exactly. For one thing, quanta are entities having energy, a vacuum has energy and moreover, extension, i.e., it is something into which other things, such as universes, can be put, i.e., we cannot have our absolute Nothingness and eat it too. If we have quanta and a vacuum as given, we in fact have a pre-existent state of existence that either pre-existed timelessly or brought itself into existence from absolute Nothingness (no quanta, no vacuum, no pre-existing initial conditions) at some precise moment in time; it creates this time, along with the space, matter, and energy, which we call the universe.... I’ve had correspondence with Paul Davies [eminent atheistic theoretical physicist, cosmologist, and astrobiologist of Arizona State University, who advocates the supposition that the Universe created itself from nothing—JM] on cosmological theory, in the course of which, I asked him what he meant by “Nothing.” He wrote back that he had asked Alexander Vilenkin what he meant by it and that Vilenkin had replied, “By Nothing I mean Nothing,” which seemed pretty straightforward at the time, but these quantum cosmologists go on from there to tell us what their particular breed of Nothing consists of. I pointed this out to Davies, who replied that these things are very complicated. I’m willing to admit the truth of that statement, but I think it does not solve the problem (1995, 19[1]:69-70, emp. added).



No wonder Jonathan Sarfati said:
Some physicists assert that quantum mechanics…can produce something from nothing…. But this is a gross misapplication of quantum mechanics. Quantum mechanics never produces something out of nothing…. Theories that the Universe is a quantum fluctuation must presuppose that there was something to fluctuate—their “quantum vacuum” is a lot of matter-antimatter potential—not “nothing” (1998, 12[1]:21, emp. added).
Vilenkin, while explaining the problems inherent in Tryon’s work, said:
A more fundamental problem is that Tryon’s scenario does not really explain the origin of the universe. A quantum fluctuation of the vacuum assumes that there was a vacuum of some pre-existing space. And we now know that “vacuum” is very different from “nothing.” Vacuum, or empty space, has energy and tension, it can bend and warp, so it is unquestionably something (2006, p. 185, ital. in orig., emp. added).
He went on to propose that quantum tunneling could be the answer to the creation of the Universe out of nothing. However, quantum tunneling starts with something and ends withsomething as well. Particles that can jump or tunnel through barriers still must initially exist to do so. Bottom line: according to renowned atheist, theoretical physicist, and cosmologist of Cambridge University, Stephen Hawking, in order to create a Universe, “you need just three ingredients”: matter, energy, and space (“Curiosity…,” 2011). These three ingredients must exist in order to create a Universe, according to Hawking. So, the problem remains. Where did the ingredients for the Universe soup come from? There must be an ultimate Cause of the Universe.

NON-EXISTENT QUANTUM LAW-MAKER?

Third, even if one were to irrationally accept the premise that quantum theory allows for the possibility that Universes could pop into existence, in the words of astrophysicist Marcus Chown:
If the universe owes its origins to quantum theory, then quantum theory must have existed before the universe. So the next question is surely: where did the laws of quantum theory come from? “We do not know,” admits Vilenkin. “I consider that an entirely different question.” When it comes to the beginning of the universe, in many ways we’re still at the beginning (2012, p. 35, emp. added).
Martin Gardner said,
Imagine that physicists finally discover all the basic waves and their particles, and all the basic laws, and unite everything in one equation. We can then ask, “Why that equation?” It is fashionable now to conjecture that the big bang was caused by a random quantum fluctuation in a vacuum devoid of space and time. But of course such a vacuum is a far cry from nothing. There had to be quantum laws to fluctuate. And why are there quantum laws?... There is no escape from the super ultimate questions: Why is there something rather than nothing, and why is the something structured the way it is? (2000, p. 303, emp. added).


In “Curiosity: Did God Create the Universe?” Stephen Hawking boldly claimed that everything in the Universe can be accounted for through atheistic evolution without the need of God. This is untrue, as we have discussed elsewhere (e.g., Miller, 2011), but it seems that Hawking does not even believe that assertion himself. He asked the question, “Did God create the quantum laws that allowed the Big Bang to occur? In a nutshell, did we need a god to set it all up so that the Big Bang could bang?” (“Curiosity…,” emp. added). He then proceeded to offer no answer to the question. In his critique of Hawking, Paul Davies highlighted this very fact, saying, “You need to know where those laws come from. That’s where the mystery lies—the laws” (“The Creation Question…,” 2011). Quantum mechanics, with its governing laws, simply do not leave room for the spontaneous generation of Universes.

RESPONSES

But what if quantum theory could allow for spontaneous generation at the quantum level? What if the First Law of Thermodynamics does not apply at the unobservable molecular world of quantum mechanics but only to the macroscopic world that we can actually see? Even if that were the case (and there is no conclusive evidence to support the contention that there are any exceptions whatsoever to the First Law of Thermodynamics—see Miller, 2010a), according to the Big Bang model, the quantum level cosmic egg eventually became macroscopic through expansion or inflation. Such an event would have been the equivalent of a breach of the First Law, even under such a speculative definition.
But isn’t it true that “one usually assumes that the current laws of physics did not apply” at the beginning (Linde, 1994)? Assumptions must be reasonable. What evidence could be used to back such a grandiose assumption? And again, who would have written the laws at the moment they became viable? And further, if the laws of physics broke down at the beginning, one cannot use quantum law to bring about matter, which is precisely what the quantum fluctuation theory attempts to do. [NOTE: See Miller, 2010b for more on this contention.]

CONCLUSION

Can quantum mechanics create Universes from nothing? No. Quantum particle generation requires pre-existing energy—a far cry from nothing. Could quantum mechanics spontaneously create Universes from pre-existing (i.e., created by God) energy? There is no scientific evidence to support such a proposition. So it is speculation and conjecture—wishful thinking on par with postulating that aliens brought life to Earth (which some irrationally believe). Tiny quantum particles fluctuating—bouncing around—is one thing. The creation of the entire Universe through a quantum fluctuation? That’s another.
One who wishes to avoid acknowledging the existence of God should be expected to do almost anything to deny it. Reason will be thrown aside, and acceptance of far-fetched theories—theories that are so speculative that they belong in the fiction section of the library along with the The Wizard of Oz—will be latched onto as fact. The Bible gives the rationale for this irrational behavior by explaining that such a person has “itching ears” (2 Timothy 4:3). Such a person will “heap up…teachers” who will tell him what he wants to hear, who sound smart, and therefore, will make him feel good about the blatantly irrational position that he holds (vs. 3). He will turn his “ears away from the truth, and be turned aside to fables” (vs. 4). Thus, “professing themselves to be wise, they became fools” (Romans 1:22). The quantum fluctuation idea is simply another example of this same mentality, and the admonition to Christians is the same as it was in the first century: “But you be watchful in all things” (vs. 5). “Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge” (1 Timothy 6:20).

REFERENCES

Chown, Marcus (2012), “In the Beginning,” New Scientist, 216[2893]:33-35, December 1.
“The Creation Question: A Curiosity Conversation” (2011), Discovery Channel, August 7.
“Curiosity: Did God Create the Universe?” (2011), Discovery Channel, August 7.
Einstein, Albert (1905), “Does the Inertia of a Body Depend Upon Its Energy-Content?”Annals of Physics, 18:639-643, September.
Estling, Ralph (1994), “The Scalp-Tinglin’, Mind-Blowin’, Eye-Poppin’, Heart-Wrenchin’, Stomach-Churnin’, Foot-Stumpin’, Great Big Doodley Science Show!!!,” Skeptical Inquirer, 18[4]:428-430, Summer.
Estling, Ralph (1995), “Letter to the Editor,” Skeptical Inquirer, 19[1]:69-70, January/February.
Gardner, Martin (2000), Did Adam and Eve Have Navels? (New York: W.W. Norton).
Gefter, Amanda (2010), “Touching the Multiverse,” New Scientist, 205[2750]:28-31, March 6.
Guth, Alan (1997), The Inflationary Universe (New York: Perseus Books).
Jastrow, Robert (1977), Until the Sun Dies (New York: W.W. Norton).
Kolb, Rocky (1998), “Planting Primordial Seeds,” Astronomy, 26[2]:42-43.
Linde, Andrei (1994), “The Self-Reproducing Inflationary Universe,” Scientific American, 271[5]:48, November.
Miller, Jeff (2010a), “Couldn’t There Have Been Exceptions to the Laws of Science?” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=12&article=3713.
Miller, Jeff (2010b), “Did the Laws of Science Apply in the Beginning?” Apologetics Press,http://www.apologeticspress.org/APContent.aspx?category=12&article=3710.
Miller, Jeff  (2011), “A Review of Discovery Channel’s ‘Curiosity: Did God Create the Universe?’” Reason & Revelation, 31[10]:98-107,http://www.apologeticspress.org/apPubPage.aspx?pub=1&issue=1004&article=1687.
Miller, Jeff (2013), “Evolution and the Laws of Science: The Laws of Thermodynamics,”  Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=9&article= 2786.
Morris, Richard (1990), The Edges of Science (New York: Prentice Hall).
Sarfati, Jonathan D. (1998), “If God Created the Universe, Then Who Created God?,” Creation Ex Nihilo Technical Journal, 12[1]:21.
Stenger, Victor J. (1987), “Was the Universe Created?,” Free Inquiry, 7[3]:26-30, Summer.
Tryon, Edward P. (1973), “Is the Universe a Vacuum Fluctuation?,” Nature, 246:396-397, December 14.
Vilenkin, Alex (2006), Many Worlds in One: The Search for Other Universes (New York: Hill and Wang).
Yam, Philip (1997), “Exploiting Zero-Point Energy,” Scientific American, 277[6]:82-85.




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Monday, September 19, 2016

Hypostatic Union: Did Jesus know when he was coming back?






Does the Bible teach the doctrine of the Trinity? How is it that only the Father, and not the Son knows the timing of the second coming of Christ?
Louise G wrote in: Hi, great magazine, but I take issue with the references to God and Jesus being one.They may be one in spirit and Jesus is the reflection of his Father and Jehovah’s intermediary, but they are two separate entities. The Scripture which informs us that only The Father knows the time of the end seems irrefutable in this concept: Matthew 24:36.
Concerning your statement about references to God and Jesus being one, the Bible is clear that God consists of three Persons–Father, Son and Holy Spirit, and these three Persons are one (Doctrine of the Trinity). Before we deal with Matthew 24:36, let us elaborate first on why we believe the Trinity, followed by a brief discussion on the hypostatic union (i.e. Jesus’ nature as both God and man).
I’d ask that you read the following first, because the information here would shed light on the Trinity.
As explained by Dr. Jonathan Sarfati, in this article on the Trinity:
  1. There is only one God (Deuteronomy 6:4, Isaiah 44:8). Note that the Hebrew word for ‘one’ is echad which means composite unity—it is used in Genesis 2:24 where the husband and wife become ‘one flesh’. The word for absolute unity is yachid which is never used of God in the Scripture.
  2. The Father is called God (John 6:27, Ephesians 4:6).
  3. The Son is called God (Hebrews 1:8). He is also called ‘I am’ in John 8:58 cf. Exodus 3:14—see below for more biblical proof). He has always existed (John 1:1–3, 8:56–58), but took on full human nature in addition to His divine nature at the Incarnation (John 1:14, Philippians 2:5–11).
  4. The Holy Spirit is called God (Acts 5:3–4), and is personal (Acts 13:2), not some impersonal force as the Jehovah’s Witness cult believes.
  5. They are distinct, e.g. at the baptism of Jesus in Matthew 3:16–17 all three were present and distinct. The Son is baptized, the Father speaks from Heaven, and the Holy Spirit, in the form of a dove, flies down and lands on the Son. See the baptismal formula in Matthew 28:19 ‘baptizing them in the name of the Father and of the Son and of the Holy Ghost.’ Note that the word ‘name’ is singular, showing that all three Persons are one Being.
Doceticism and the Kenotic Heresy
It is important to note, that when the Bible speaks of Jesus emptying Himself, Philippians 2:7 tells us that Christ accomplished this by taking on the form of a bondservant. That is, Christ’s humanity came about by an addition rather than subtraction from his divine nature. This distinction is important in order to avoid both the kenotic heresy as well as Docetism. Docetism teaches that Jesus was fully divine and did not have a real human nature/body. In contrast, the kenotic heresy teaches the opposite—namely, that Jesus, in emptying himself, lost some or all of his divine attributes. Both Docetism and Kenosis are heresies.
In contrast to these heresies, the Bible teaches us that Jesus, through his incarnation, was both fully God and fully man.
Here are some verses that speak of Christ’s humanity:
  • Hebrews 2:17—Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.
  • Luke 24:39—See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.
  • Luke 2:52—And Jesus increased in wisdom and in stature and in favour with God and man.
  • 1 Timothy 2:5—For there is one God, and there is one mediator between God and men, the man Christ Jesus.
Here are some verses that speak of Christ’s divinity:
  • Isaiah 9:6—For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
  • Hebrews 1:8—But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.
  • Colossians 2:9—For in him the whole fullness of deity dwells bodily …
  • Isaiah 44:6—Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first and I am the last; besides me there is no god.
  • (Compare this with Jesus' response in Revelation 1:17–18 after the writer is overwhelmed, “When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.”)
  • In Greek, there is a grammatical rule known as the Granville Sharp’s Rule. The Granville Sharp’s rule applies when two singular nouns (that are not proper names) are connected by “and”,1 and when only the first of these two nouns has a definite article before it. When this construction appears, the Granville Sharp’s Rule dictates that the two nouns apply to the same subject, with the second noun providing more information on the first noun.2
  • The significance of this Greek grammatical rule is seen in Titus 2:13 and 2 Peter 1:1.
  • Titus 2:13 reads:
  • In Titus 2:13, the Granville Sharp’s rule requires us to interpret the phrase, “our great God and Saviour Jesus Christ”, as a reference … to Jesus Christ.
  • προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦμεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ
  • waiting for our blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ
  • 2 Peter 1:1 reads:
  • Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ·
  • Simon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Saviour Jesus Christ;
  • In Titus 2:13, the Granville Sharp’s rule requires us to interpret the phrase, “our great God and Saviour Jesus Christ”, as a reference to the same person and not two separate persons. That is, the “Great God and Saviour” refers to Jesus Christ.
  • Likewise, in 2 Peter 1:1, “our God and Saviour” refers to Jesus Christ.
  • These two verses clearly teach that Jesus Christ is both God and saviour—a clear reference to the divinity of Jesus Christ.
  • The hypostatic union (i.e. the teaching that Jesus is fully God and fully man) is what makes salvation possible. Unfortunately, a denial of the hypostatic union is predominant among Christian cults such as the Jehovah’s witness. Others, including some theistic evolutionist groups like BioLogos, led by Francis Collins, commit the same error (i.e. kenotic heresy as well as the heresy of Ebionitism) when they deny the divinity of Christ by teaching that Jesus could have made errors.
  • For example, Kenton Sparks from BioLogos writes:
  • “If Jesus as a finite human being erred from time to time, there is no reason at all to suppose that Moses, Paul, John wrote Scripture without error. Rather, we are wise to assume that the biblical authors expressed themselves as human beings writing from the perspectives of their own finite, broken horizons.”3
  • However, the idea that the Apostles were wrong when they writing Scripture, or that Jesus could have taught falsely because he was human, is a heresy. As Jonathan Sarfati explains:
  • This error from many leading theistic evolutionists is not a new idea. It was rejected by the Church in general as the kenotic heresy in the 4th Century already, but has been revived in modern times … This asserts that in the Incarnation, Jesus emptied Himself of divine attributes, which is a misunderstanding of Philippians 2:6–7:
  • “[Jesus] Who, being in very nature God, did not consider equality with God a thing to be grasped; rather, he emptied Himself by taking the very nature of a servant, being made in human likeness.”
  • This does indeed talk about ‘emptying’ (kenosis4), but what does it actually say? “He emptied Himself by taking … ”. That is, He didn’t empty anything out of Himself, such as divine attributes; rather, His emptying of Himself was by taking. That is, it was a subtraction by means of adding—adding human nature to His divine nature, not taking away anything divine.
  • This is what makes our salvation possible: He “shares our humanity”(Hebrews 2:14–17), and is our “kinsman–redeemer” (Isaiah 59:20); but He is also fully divine so He can be our Saviour (Isaiah 43:11) and can bear the infinite wrath of God for our sins (Isaiah 53:10), which no mere creature could withstand.
  • But on Earth, Jesus voluntarily surrendered the independent exercise of divine powers like omniscience without His Father’s authority. But Jesus never surrendered such absolute divine attributes as His perfect goodness, mercy, and (for our purposes), truth, so He would never teach something false. Furthermore, Jesus preached with the authority of God the Father (John 5:30, 8:28), who is always omniscient. So these theistic evolutionists really must charge God the Father with error as well. (See The authority of Scripture).

  • As it relates to Matt 24:36,
  • Jesus, being God, took on human nature (This is an addition to His divine nature and does not subtract anything from His divinity). So that Jesus is now fully God and fully man—His human nature added onto His existing divine nature. This is known as the hypostatic union.
  • The Bible tells us in John 15:13 that the greatest act of love is for someone to lay down his life for his friends. Yet, the Bible also tells us that God is love (1 John 4:8). If God is the very epitome of love, then consistent with John 15:13, it makes sense for God to lay down his life for a friend in redemption.

  • The hypostatic union is important since through the incarnation, Jesus is able to be our “Kinsman-Redeemer” (Isaiah 59:20). That is, Jesus is related by blood to those He redeemed. Hebrews 2:14–17tells us that Jesus died for mankind by being incarnate as a descendent of Adam (Luke 3:38; Genesis 3:15; 1 Corinthians 1:15–28). While still fully divine, the incarnation meant that Jesus now shares in the humanity of those He came to redeem. In contrast, Jesus did not have an angelic nature. This is why there is no redemption for angels who have sinned (Hebrews 2:16). For further reading, see: The Incarnation: Why did God become Man?

  • 1 Corinthians 15:21–26; 45–49, tells us that just as in Adam all die, so in Christ, the last Adam, we might have life. Just as through Adam, we bear the image of the man of dust, so too through Christ, those who believe shall bear the image of the man of heaven. Jesus, being fully divine, and fully man, is able to become the sole mediator to bridge the divide between God and man. Just as death entered the world though the first Adam; through the last Adam, Jesus, death will be defeated (1 Corinthians 15:26).
  • God is love
  • Also consider how the Bible tells us in John 15:13 that the greatest act of love is for someone to lay down his life for his friends. Yet, the Bible also tells us that God is love (1 John 4:8). If God is the very epitome of love, then consistent withJohn 15:13, it makes sense for God to lay down his life for a friend in redemption. On the other hand, if God Himself never redeems man, it is inconceivable how it can be said that God is the greatest possible being of love, when the Bible defines the greatest act of love as one which involves the laying down of one’s life to redeem a friend. If Jesus was a mere creation or angel and not God Himself, then Jesus’ redemption on the cross, being the greatest possible act of love, would have made that act by a supposed created creature/angel superior to God as a being of love. This leads to theological absurdity. However, this conundrum is easily solved if in the incarnation, Jesus, being fully God, took on a human nature in order to redeem mankind as his Kinsman Redeemer. God’s love is thus manifested in this ultimate sacrifice.
  • Matthew 24:36
  • “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.
  • As explained earlier, The Scripture teach that Jesus, in the incarnation, had two natures (Fully God and fully man). This is known as the doctrine of hypostatic union. In his humanity, Jesus emptied himself by taking the form of a bondservant (Philippians 2:5–8), and was for a little while, made lower than the angels (Hebrews 2:9), without losing any of his divinity (Colossians 2:9). As a man, Jesus maintained the limitations that are common to man. For this reason, Jesus could be hungry (Matthew 4:2) and even feel tired (John 4:6). Likewise, as a man, Jesus maintained the limitations of human knowledge, and while He was on Earth, He increased in wisdom and stature (Luke 2:52). It is within this same context of His humanity before his resurrection that in Matthew 24:36, Jesus said: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” This statement does not mean that Jesus never knew the timing of his second coming in his divine nature. Rather, it was only within the constraints of his humanity that he chose not to know. In his divinity, Jesus was omniscient: As Peter Himself confessed, “ … Lord, You know all things…” (John 21:17).
  • Jesus only does whatever the Father wills for Him to do, so that if the Father decides not to ‎reveal something while Jesus was in His incarnate form on earth, Jesus would have ‎submitted to be under those limitations. That is why Jesus could hunger, thirst, grow weary, ‎etc. ‎
  • In short, while Jesus has a human nature, He is also God the Son, the Second Person of the Trinity, and is fully God. As such, he fully shares in the divine nature. Since Jesus and the apostles took the creation account to be a real historical event and even appealed to the historicity of Genesis as the foundation for the gospel (See 1 Corinthians 15:21–28), a denial of Biblical Creation often leads one down the slippery slope of compromise into heresy. Likewise, those who deny either the divinity or humanity of Jesus Christ fall into heresy and cannot make sense of the gospel for unless Jesus Christ is both God and Man, he cannot be our Kinsman-redeemer. Unless Jesus is God Himself incarnated as man to die on the cross as the ultimate act of love (John 15:13), God cannot be the greatest possible being of love (1 John 4:8).
  • My hope is that you would not only embrace the doctrine of Creation, but also the Doctrine of the Trinity (and the Divine-humanity of Jesus Christ) and the gospel itself, because the gospel cannot make sense apart from the foundation found in the Doctrine of Creation as well as the Trinity.

Suggested Reading

  • Joel Parkinson, The Intellectual Trinity of God, The Trinity Review, January 1992. http://www.trinityfoundation.org/PDF/The%20Trinity%20Review%200083a%20TheIntellectualTriunityofGod.pdf

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Further Reading

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References and notes


  1. Or a copulative και Return to text.
  2. For Further Reading, refer to:White, J., Granville Sharp's Rule: Titus 2:13 and 2 Peter 1:1. Retrieved July 11, 2016, from vintage.aomin.org/GRANVILL.html.Return to text.
  3. Sparks, K., “After Inerrancy, Evangelicals and the Bible in the Postmodern Age, part 4” Biologos Forum, 26 June 2010. Return to text.
  4. From the Greek in this passage, ἐκένωσεν ekenōsen. Return to text.
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