The Capsule of Time renders

Creation Exclusively in Eternity

by Pastor George D. Cutler        

Grace Gospel Ministry


What is the Time Capsule?

The capsule of time is God’s designed mechanism strictly for the manifestation of testimony encompassing of all God’s Eternal workings of Creation, which were actualized in His Divine Decree. As conveyed in the apportionments of past, present and future in the human intellectual sense, it can be liken to multimedia memoirs of powerful biographical displays or all encompassing snapshots of God’s plan, will and purpose. Yet none of the perceived proceedings should ever be construed as original enactments, for such were all actualized in God’s Divine Decree. Hence, these are all merely manifestations for the sole purpose of documenting the revelations of Creation to created beings. This comprises in effect, ultimate comprehension of God’s wonderful accomplishments in Eternity, as such has pleased God to reveal.

In a personal sense, the Time Capsule chronicles sequential documentation of ones own life and those closely associated with it, i.e., relatives, friends and general acquaintances. Such depicts a powerful and compelling history of ones finite existence through the introduction of chartering ones so-called journeyed impression of the present, while memorializing the past and anticipating the future. These medians engender unfolding events that are all consummately logged in designations of memories. The Time Capsule enthralls impersonations of life, as viewed from within the confined limitations of its sphere. An array of depictions is embodied with operants of traditional habitations transferred from past to present to succeeding generations. The results are for the most part, detailed humanly perceived portraits (yet not entirely accurate) of experiences collected and sometimes preserved with the goal of better understanding the scope of what is displayed in exhibitory. This isn’t actually achievable in the interactive containments of the timeline, which mostly is misconstrued by the fascination of so-called highlight key moments of life, as it is viewed strictly by those experiencing such. What is not perceived by the overwhelming majority of those abiding in the capsule of Time is that all the things that are unfolding are only reflectors or manifestations of all that were actualized in God’s Decree in Eternity!             

Eternity is not a topic that is viewed as abiding in the current sphere of existence. In fact, most theological doctrines have espoused the position that the sphere of Time is a dissector of Eternity; in rendering such “past and future” but not “present.” This is most unfortunate, in that such cogitation avers Time as an independent and equal component of existence with Eternity. This couldn’t possibly be factual since Time is incipient, temporal and terminal, whereas Eternity is neither of these and even the very opposite of such limitations. Though all the conveyances of Creation are currently elaborated in Time, the Scriptures declare the end of Time, yet not the end of Creation. From this, it can be gleaned that all that is truly captured and sourced as a component of Time; would of necessity come to fruition in its cessation. But the Scriptures definitively declare the continuity of Creation after the cessation of Time, hence certifying it as a component neither initialized nor actualized in Time but indeed in Eternity.

The exclusive adduce to accurately defining the phenomenal of Time, is the scriptural view that it is a designated sphere of duration in which the testimony of God’s will and purpose is manifested to mankind. Hence, Time is relegated to God created designed capsule or a definitive sphere of space and duration designed in order to exhibit His specific purposes. Thus, Time is merely an entity of Creation that was capsulated for the express purpose of manifesting God’s testimony of incipient and conclusive operants. This effectively eliminates Time as the sphere of actual functionality of things and univocally establishes Eternity as the sole origin, actualization and essence of all Creation. In the light of comprehending this truth, it can be authoritatively concluded that the inception of Creation does not resides in the sphere of nor is it defined by its manifestation in Time but by the perception of all things in the mind (Decree) of God in Eternity.

Hence, all of Creation owes its existence to and resides in the sphere of Eternity because the ultimate conclusion of all things in Time, as they are perceived by human intelligence; is the reconciliation of all things in the ages (in Time). In this sense, Ephesians 1:10 states “unto a dispensation of the fullness of the times, to sum up all things in Christ, things upon (in) the Heavens and things upon the Earth, in Him.” A scripturally exegetical approach to this verse necessitates the observation that the Greek preposition eivj (ees) rendered “unto,” as conveyed with the accusative case expresses the idea of movement toward a given object, which effectively renders it “unto the end of,” i.e., unto the end of a dispensation beyond that of the Grace Church age. For the enlightenment of some, the Greek word oivkonomi,an (ee·kon·om·ee·ahn) rendered “dispensation,” refers to an arrangement, administration or economy, which covers a given period of time.

In this context, this word is used in the phrase “dispensation of the fullness of the times.” The possessive genitive renders it, “unto a dispensation which belongs to the fullness of the times.” Note that the Greek clause tw/n kairw/n (ton keh·ron) rendered “the times,” is in the plural, hence identifying with the dispensational epochs (an extended period of time characterized by a distinctive development or by a memorable series of events). The Greek noun plhrw,matoj (plee·ro·mah·tos) rendered “fullness,” references the last dispensational period of time or the grand finale dispensation, wherein the ultimate consummation of God’s revealed purpose of  all things will be summed up in Christ. Note that the Greek infinitive         avnakefalaiw,sasqai (ahn·ahk·ehph·ahl·eh·os·ahs·theh) rendered “to sum up,” is derived from combining ana (ahn·ah) and kefalaion (kehph·ahl·eh·on), which literally denote to head up, bring together, assemble, hence to settle all things, in this sense, under the headship of Christ. Thus the conveyance in this verse is that all is not yet revealed, as being fulfilled in this present dispensation but it awaits manifested fulfillment in a future and final dispensation.

This to some might preclude a possible misunderstanding of the statement “to sum up all things in Christ” but the final phrase “things upon (in) the Heavens and things upon the earth” definitively designates all that exists in Creation. Hence, even as all things upon the Earth are to be manifestly arranged under Christ, likewise all things in the Heavens are in subjection to Him. I Corinthians 15:20-28 conveys a resume of the order in which future events will take place: first, the resurrection of Christ (I Corinthians 15:23); second, the resurrection of those who belong to Christ at His coming (I Corinthians 15:23) and third, His Kingdom reign during which He will put all the enemies under His feet (rulers, authorities and powers, I Corinthians 15:24-25; cf. Philippians 2:9-Il). Accordingly, all of Creation   shall manifestly face Eternity, i.e., Eternity in Christ or without Him, an Eternity of perfect joy and fulfillment or one of absolute ruin and emptiness. All are destined according to God’s Decree rather than that which was chosen by them in this life, which is delineated by a very brief span of moments, seconds, minutes, months, years, decades, scores, centuries and millenniums; identifiably called the Time of existence. How then can the subject of Eternity be avoided in light of the relatively little Time assessed for manifestation? Because there are any number of popular misconceptions regarding Eternity, God’s people would do well to enthusiastically embrace this subject, as drawn from the Grace Covenant Scriptures’ revelation of His Eternal Workings rather than skewed information gleaned from theological and traditional religious philosophies.

From Here to Eternity

God’s Divine Decree ordained and ontologized all things, which certifies that all of existence was initiated and permanently dwells in Eternity. In view of this light, Eternity and Time are only relational in terms of their Medias in comparison of the non-relevancies of any durations, sequences, limitations and terminations in the former as opposed to the dominating structure of such in defining the latter. The meaning of each casts light upon the other, as the correct association should first engender Eternity and then Time. Eternity can be understood in two ways: First, it is endless or infinite, which is the opposite of Time encompassing both an end and finiteness. In this light there is neither an endless or infinite past (Eternity past) nor an endless or infinite future (Eternity future). Second, Eternity must be viewed in the sense of Timelessness, i.e., without Time …….no beginning ……. no succession …….no change and no end (atemporality). God alone resides in the accommodated essence of Eternity, in that He is eternal in essence, for He alone transcends Time altogether. While all of creation transitions from its origination of existence from the past to its permanence of existence in the future, God, the Supreme Being, wholly exists without past or future …….without losing or gaining anything because He fills all in all and is complete within Himself. He is of and in Himself the fullness of all that exists, as the Scriptures state, “because in Him it did please all the fullness to tabernacle” (Colossians 1:19).

Created beings, as expressive of the human soul, are also eternal but not in the self-sufficient sense as God is. Unlike God, all of His Creation had a beginning and is subject to the manifestly transition of change. However, upon creation, such an entity will continue to exist forever in the sense that all which comes into being actually occurs in Eternity and is therefore eternal in its exponential nature. Its fate or status of relationship to its Creator was determined in the Divine Decree and will thus manifest as either eternal life with God or eternal death of damnation without Him. The final status or designation of all other things will manifest in like manner. In this view the true existence and fulfillment of all things have from their beginning resided in their eternal orientation with the subjection of time change relegation designed to depict testimony of revelation in transition of God’s eternal plan, will and purpose. 

Time does not exact Completeness or Fullness

Obviously, the basic inherent characteristics of Eternity, i.e., beginning-less-ness, endlessness and thus Timelessness, defy all notions of Time. Here the question “What is Time?” is considered. Here the Greek word kairo,j (keh·ros) rendered “Time,” defines a space, increment or allotment set aside to exhibit certain goals or purposes. In this sense, Time literally depicts finite or Earthly durations, as it identifies points in progress, periods of history, current events or prophecies of future events reserved and available for certain actions to be manifested. Time also engenders points or appointments, which are assigned for the display of prescribed courses of operations, seasons or designated conditions. The word kairo,j (keh·ros) (time) in the Greek is a noun that is always in the masculine gender, singular person and in some instances are grammatically expressed in the genitive case.  In the Greek grammar, the genitive case shows possession or source, this speaks to the end that Time is owned and belongs to someone or something.  It should be understood from God’s word that He (God) is the maker and creator of all things, including time. Therefore, it must be concluded that time belongs to and/or is exclusively owned by God.


In most instances, time is grammatically expressed in either the accusative or dative cases. In the Greek grammar, the accusative case denotes time as the direct object and the dative case, the indirect object of a sentence or in both cases, they are indicative of the object of a preposition, whether stated or understood. Thus Time is always expressive of a target of the manifestation of some intended purpose. Hence, Time is expressed in a space or an increment or duration; basically in terms of regulated intervals designed for the manifestation of opportunity, i.e., events and occasions. These manifestations of regulated intervals are always delineated in some measure or apportionment, always fixed definite and purposed for instituting establishment of control. Notice, whosoever controls time, also possesses the power to control the manifestations of events, occurrences or occasions. These regulations of intervals of time are defined in increments of measurements. Measurements of time are expressed in the delineation of years, as each year is subdivided into months, seasons (fall, winter spring and summer) and days, as each day is divided into sectors of the day (morning, noon, night, hours, minutes and seconds). The ages of time are expressed in terms of periods of the exhibition of God’s eternal actualization of His purpose or plan that was formulated in Eternity in the Creation of all things. Time involves change, in that it is the measurement of change, expressive by the seconds’ hand on a clock constantly moving sixty instances each minute. Also, the Earth is manifestly in the cycle of transition, as it revolves on its axis once every twenty four hours and it circles the sun once every three hundred and sixty five (and one quarter) days, etc.

The Scriptures affirm that Time itself is merely an aspect of Creation. Hence, the comprehension of this renders meaningless all aversions of Time before Creation or inquiries such as, “What was God doing before He created the universe?” “Before” is a Time-related word, hence it is meaningless in regards to the sphere of Eternity. Time, like Creation itself, had a beginning and as a whole is finite, as its total purpose is the manifestation of all things in the universe both good and evil. Time is composed of the manifestation of a finite number of events, in which such occurrences are humanly viewed (from the Earthly vantage-point) as the derivation of so many other things that have happened, however staggering that number might be. Interestingly, the scientific theory of relativism links the origin of Time to the world in lieu of its inception from Eternity. This scientific notion of Time is stated from the philosophical understanding of Time. Science defines Time in terms of what is really “measurable” and the theory is that whatever cannot be circumstanced in measurement does not exist. But humans’ inability to measure Time accurately in a particular circumstance does not automatically mean there is no Time but that human intellectual instruments are ineffective in many areas of finite comprehension, as is the case with measurements in the subatomic arena and especially that which is spiritually affected in what one may be attempting to measure. This is not to aver that Time does not exist in such entities but that Time does not exact Completeness or Fullness and hence Time lacks the capacity to absorb the entire plan, will and purposes of God.

Eternity and Time: Scripturally Comprehensive Issues

A number of important scripturally comprehensive issues involve the relationship between Eternity and Time, of which the most prominent is the question of God’s foreknowledge and so-called human freedom of will. The problem is thus: if God knows today what everyone will do tomorrow, what happens to their freedom to choose their own course of action? Must not one do tomorrow what God knows today what such one shall do? If not, then God’s “knowledge” of what one shall do will have been wrong, which is an impossibility for an omniscient Being. If, on the other hand, all must act tomorrow as God knows they will, how can they be free to do otherwise? Of course, here many will and do go into elaborate unscriptural responses. The Scriptures sufficiently reveal that God is the creator of and is therefore outside of Time. Hence, what He foresees or foreknows, in the strictest sense of foreseeing and foreknowing comprise seeing or knowing in advance. But “in advance” denotes ahead of Time and since God, as the Creator, is beyond Time, He does not simply “see” or “know” from His vantage point in Eternity, in that all of existence other than God Himself, was created by Him. It is strictly in this sense that He foreknows and foresees all because He initiated, implement and established the complementation of all things in His Devine Decree in Eternity, which is where all that there is, actually exists.

Thence, all existence must be construed as neither transient nor temporary but permanent. What one is experiencing at all points in their existence and at All moments of their lives are equally present in God’s Eternal Decree. Ones so-called “freedom of will” does not exist and therefore its impediment is not relevant in the sense of such one seeing or absolutely knowing of oneself what one should be doing at any given point in time. In stark contrast, God’s seeing or knowing all things in the Time Capsule, is as the results of them having been actualized and thus existing in Eternity in His Divine Decree. The difference is that all the moments of life are merely apportionments of manifestations …….not engendering sequences of the enactments of things. Hence the realities of all things are equally available to God from the Heavenly Eternal vantage-point, whereas from the vantage-point of Creation and creatures traveling along in the capsule of Time, their experiences are only moment to moment and day by day.

Most humans construe the manifestation of things in time as their actualization. In effect, this depicts God’s transudation of planning in Eternity that which He actually enacts in time; hence Creation is viewed as such, i.e., an act out of God but not in Him. In this sense, His infinite power is viewed as being exerted for the production of that which has no existence until such a creating act takes place in Time. This in effect limits God’s Decree in the apportionment of “to create,” with the manifestation of Creation in Time assigned as the sphere of its enactment. In this view, the former is immanent and Eternal while the latter is the transient act in Time. Contrariwise, the Scriptures view all things as immanent acts …….not without but in God and such are not expressive of any real or physical change in their manifestations from what they were in their actualized status in Eternity. All things are ultimately eternal and therefore the testimonies of them are altogether manifestly extraneous and thus conclusive to the point of certifying that it is God's Divine Decree that gives actual being to everything. God's bare Decree gives actual being as an expression of His will, plan and purpose in respect as an act in His own mind, which is not other than the act itself.

This is expressed in the scriptural exegetical conveyances of Colossians 1:16-17 from the Greek Text: “because all things were created by Him, in the heavens and upon the earth, visible and invisible things, whether thrones or dominions or rulers or authorities; all things were created through Him and unto Him.” This verse begins with the phrase o[ti evn auvtw/ evkti,sqh ta. pa,nta (otee ehn ahfto ehkteesthee tah pahndah) rendered “because all things were created by Him,” utilizing the instrumental case denoting “by means of Him” or it could be interpreted “because all things were created in Him”, utilizing the locative case denoting “in the sphere of Him.” The Greek verb evkti,sqh (ehkteesthee) rendered “created,” conveys the connotation “to make” or “to form” something out of nothing (I John 1:3). In light of this, all of existence in the universe was created “in Jesus Christ,” in the essence of His being, thus all of Creation actually resides in God’s Decree. The statement of the latter phrase of Colossians 1:16 ta. pa,nta diV auvtou/ kai. eivj auvto.n e;ktistai (tah pahndah thee ahftoo keh ees ahfton ehkteesteh) is rendered “all things were created through Him and unto Him.” Here the preposition dia (theeah) rendered “through”, as used with the genitive, emphasizes the fact that all things were created through the agency of Jesus Christ, as He was the active agent through whom all things that were created in the Heavens and upon the Earth were actualized in God’s Decree. Accordingly, all things were created through Him (Christ) and unto Him. Here the preposition dia (theeah) rendered “through,” with the genitive case and the preposition eivj (ees) rendered “unto,” sets forth an exceedingly important truth, i.e., as it is used with the accusative case, expresses the fact that Christ is not only the agent in producing creation but He Himself is the end, object and essence of all Creation.


Colossians 1:17 states from the Greek text: “and He is before all things and all things are held together by Him.” In surveying the opening phrase auvto,j evstin pro. pa,ntwn (ahf•tos ehs•teen pro pahn•don) rendered “He (Himself) is before all;” auvto,j (ahf•tos), which means “He,” is an intensive pronoun giving the inference “Himself.” Here the Greek verb evstin (ehs•teen) rendered “is”, is in the present tense, thus translated “He is before all things.” In light of the preceding context, the inference supports the usage of the past tense, as the preposition pro. (pro) rendered “before”, means to be before in sequence to, in advance of or prior to all things. In this sense, “and He Himself,” auvto,j (ahf•tos), the great HE (implying His essential Being), evstin pro. pa,ntwn (ehs•teen pro pahn•don) rendered “is before all things.” Therefore He is before even Time, which is His creation in Eternity (Colossians 1:15-17). The contrast is between the things manifested in time and the Creator Himself, as the emphasis focuses on that which was created  “in He, Himself” before Times. In light of this, the latter Greek phrase of Colossians 1:17 is kai. ta. pa,nta evn auvtw/| sune,sthken (keh tah pahn•dah ehn ahf•to seen•ehs•teek•ehn) translated “all things are held together by Him.” Here note that the Greek preposition evn (ehn) is clearly translated “in” (locative case), which focus is the sphere in which all things are held together. Hence the question of whether God is a subjective part of or does He relate to Creation in an objective mode, lies in comprehending the fact that “all things” in Creation are indeed “in Him.” Note the Greek verb sune,sthken (seen•ehs•teek•ehn) rendered “held together,” is derived from sun (seen) and isthmi (ees•tee•mee), which literally means to “stand with” or “to place together.” The general usage of this word conveys the predominant meaning of “commend,” “recommend” or “to present as approved.” Hence, it carries the inference of “formed,” “shaped together,” or “compacted,” thus exuding the rendering “held together.” This Greek verb sune,sthken (seen•ehs•teek•ehn) is in the perfect tense and indicates that from the point of Creation in Eternity, God conclusively effectuated all things.

Is God regulated in Time or does His Essence usurp beyond it?

Some contemporary theologians question, if not outright reject the idea that God is Timeless or atemporal (independent of or unaffected by time). They argue that divine atemporality: 1) contradicts His personhood, 2) denies Him the power to love, 3) eliminates His freedom, 4) contradicts the Scriptures, which depicts God as subject to change and as existing in Time; and 5) is incoherent. The idea that the Eternal God cannot be personal outside the capsule of Time is based on the anthropomorphic view of what comprises His essence. Their aversion is that because human persons exist in Time, it follows that for God to be personal, He must of necessity exist in Time. Scripturally speaking, all of Creation, which encompasses all creatures, in fact actually exists and resides in God’s Decree, in Eternity! Another criticism of God’s Timelessness is that it supposedly denies Him the power to love. This view is often espoused by Process Theologians, who hold that God Himself is evolving and growing over Time. Informed scriptural comprehension of God as timeless and changeless denotes that He is not governed by anything that is manifested in the capsule of Time, in which such are all segmented revelations of His Creation. In spite of this, it is so argued that if God really loves us, He will be affected by our suffering, joys, prayers, etc. For human beings whose love is affected by such things, it is incomprehensible that their expressions of manifestation do not fully document the actualization of true love. And so the argument continues …….for God to affected by things in Time, such as suffering, joys, prayers, etc., He must of necessity be capable of change and therefore He cannot be Timeless.  

One of the major problems with this argument is that it construes the finiteness of human love, as a measured dimension of Divine love, which is infinite. Merely because human beings may manifestly be affected by the depiction of sufferings and joys and are portrayed as able to love others, does not relegates God’s love to the arena of the affections of changeableness in Time. The capsule of time is designed to express manifestations of the experiences of sufferings, joys and prayers (petitions) in succession. Consequently, those that are subject to and are governed by and in the capsule of Time must be affected or changed by the manifestations therein, in testimony of revealing God’s purpose for creating such. God, on the other hand, because He is avowed of sequences and sequential operants from His eternal vantage point, comprehends all things “all at once.” Accordingly, His love comprehends “all at once” and He does not need to pass from one state of awareness regarding sequenced situations to another.

Furthermore, the proposition is sometimes foisted that for God to truly love, He must experience suffering along with His beloved, which implies situational changes and regulations imposed upon Him in and through Time. The scriptural reply to this is twofold: First, even if God was perceived in some sense to be manifestly suffering along with His people, it does not necessitate the implication of change in Him. In God’s decree, He “suffered with His elect” from all Eternity and in fact, fulfilled His purpose in accomplishing such. Second, Divine Love transcends human love, which is by nature finite and not the criterion by which Divine love can be comprehended, which is infinite. Human love may well require ones suffering with ones beloved in the sense of undergoing some diminution of being or enduring along with their beloved some evil. But God’s love, being infinite, is not limited to loving in this sense. Unlike human beings, God can truly love without also having to be actually subjected, but merely manifestly subjected to evil suffering Himself along with His beloved in the Time Capsule. In essence, God’s true love involved His “Willing” of His beloved Eternal good, i.e., peace, joy, love etc., as evinced in the “fruit of the Spirit” (Galatians 5:22; Ephesians 5:9). Hence, God’s Timelessness inherently entails eternally willing the good of His elect, which engenders Timeless love for His chosen beloved.

Some other opponents and critics of God’s Timelessness aver that the concept of Divine atemporality effectively eliminates God’s freedom. First, the Scriptures emphatically state that God is Eternal and therefore changeless, in that His will, plan and purpose has already been accomplished and thus reside in His Decree. This negates and renders irrelevant all arguments that He can not will to create except in His will to create in the Time Capsule. There is no design for Creation in Time, in that it possesses the provisions for manifestation exclusively, with no possibility of design in which to effectuate but merely to manifest His will. God created everything by Hid Divine Decree in Eternity, rendering unnecessary any consideration of whether He is free or not to create or change something in Time. Any such argument fails to grasp what the statement, “God is Eternal” means and that everything that God has chosen to create, already exists in Eternity.

According to some traditional views of God’s Timelessness, He is eternally the Creator and from Eternity willed Creation of the world in Time (i.e., He eternally willed it to have a beginning and to exist in a succession of events). Here Creation is confused with manifestation, in that God’s Will cannot change, not because He has no freedom to do so but because all possible things exists fully in His Eternal Divine Decree now. Thus there is no subsequent moment for His will to change in Time because what He willed, He wills, as is true that “He wills changelessly as He willed.” But His will is not a violation of His freedom though it firmly refutes at the same instant, the fallacy that His will is a violation of Human freedom. Subsequently, when it is construed that humans actually can change their minds, it is simply because their present limited concept of existence is solely viewed in the changeableness of manifestations in the Time Capsule. For God this is not possible, in that He is not confined in this sphere wherein freedom to originate or enact actualization is diminished to the degree of impossibility. His freedom to will as He chose in the Eternal sphere is not an obligation to create, for He needs not to perform that which He has completed. It simply means that God has created all that there is to create and He need not to do that He has unchangingly chosen not to do.

Another aversion against Divine atemporality is that it contradicts the Bible. Such a claim, however, is based literally on the anthropomorphic interpretation about God. Some so-called Fundamentalists hold this view, which is as follows: that God, outside of Time, causes from Eternity certain effects in Time, which give the appearance, from a finite, human vantage point, of His “moving along in Time.” This is orthodoxly viewed as reflecting how the total facts are expressed in the Old Testament Scriptures. For example, in some contents, God speaks as if He had a body; is said to change His mind or does not seem to know everything. However, such expressions are conveyed strictly from the Earthly positioned vantage-point of Creation temporarily in the Capsule of Time. No concept of informed comprehension would ever aver that God has a body because of these restrictive covenantal knowledge Scriptural conveyances, e.g., “the arm of the Lord” (Exodus 15:16; Deuteronomy 4:34; 15:5) or that God is unsure of Himself because He “repented of having made man” (Genesis 6:6). It should never be construed that God is not omniscience because He brought animals “to the man to see what he would name them” (Genesis 2:19) or because He asked Adam, “Where are you?” (Genesis 3:9). Likewise, it should never be concluded that God is limited by Time because the Scriptures convey His relational operations as if He were temporal, as the present structure of Creation is. The sole purpose of Creation being encapsulated in Time is for God to reveal Himself to finite, human beings in the limitations of their capacity to comprehend His being; thus God chose to communicate in this way and to this extent.

Unfortunately, some hold an even more thorough-going anthropomorphic view of God (Jesus Christ), i.e., they believe that He has a permanent human body and is really only an “exalted man.” Such un-scriptural persuasions about God require a combination of philosophical, theological and humanistically inspired theories. In essence, it amounts to averring that God (Jesus Christ) is limited, finite in power and knowledge and that His actions are sometimes the results of the actions of others or they are in some instances, caused by others. The God (Jesus Christ), who self exists in Eternity was never a man in the sense of depraved human flesh, contrary to what some religious sects affirm. Ultimately, God reveals Himself through the Scriptures on the one hand, and on the other, any arguments against His atemporality are merely notions of incoherency that are for the most part, self-contradictory and meaningless. They postulate that all the moments of Time cannot be equally present to God; otherwise they would be occurring simultaneously, which would be absolutely nonsense. Consequently, many reject the teachings of God’s atemporality because this doctrine embraces the premise that God exists outside of the confines of Time’s Capsule in the essence of Eternity such that all the moments of Time are simultaneous to Him, e.g., “And this one thing let not be unobserved by you, beloved, that one day with the Lord is as a thousand years and a thousand years as one day (II Peter 3:8). Moreover, they aver that to say that God does not exist regulative in Time is tantamount to saying God does not exist now. But the dominant reference point of Now does not reside directly in the capsule of time but in Eternity as “the ever-present now” while time resides temporality within Eternity in the Capsule of Time. Hence, Time should never be viewed as a reliable locale of defining God’s existence. God exists and dwells in the capsule of Time only in deference to His eternal existence hence encompassing Time’s temporary existence, as creatively designed and positioned in Eternity. Thus God’s existence now (present tense) is in the only accommodations possible, i.e., Eternity. Therefore, in order for God’s existence to be affirmed, it must be in Eternity, as Time must be in this created capsule of accommodation for the sole purpose of manifesting God’s plan, will and purpose. It is strictly in this sense that God can be viewed to exists now in Time, because “now” in this sphere is merely a manifestation or moment in Time.

The problem with most militation against the concept of God’s Timelessness and atemporality falls into the area of misconstruing the sense of all moments being equally or simultaneously present in God and of God’s Eternity as the eternal “now.” Technically speaking, all moments are not simultaneous to God, for even simultaneity implies some measure of Time and God is utterly Timeless. God’s Eternal omnipresence does not reduce all places to one but amalgamates all-in God (Christ). God should not be viewed as “spread out” over all places or His Eternity does reduced to all moments in Time or that God “extends” over all moments. Rather, it means God transcends the limitation of Time altogether, as He transcends the limitations of places and space. As for whether God must be thought of as being in Time if He is to be thought of as existing at all, God exists immanently in Eternity, which has been and is manifested in the capsule of Time.

Manifestation in Time is solely testimony explicating the cause of temporal things coming into being and their cessations. Hence, all that continues to be, must be eventually extricated from Time and thus in every sense of their manifestation, do exist now but even more, they are not limited to existing now. Furthermore, to say that for something to exist, it must be said to exist now, can mean at least two things. It can mean that if it exists (present tense) it has ordinary existence and must therefore exist in Time (existing now, possibly in the past and possibly still in the future). Or it can mean, as in the case of God that its existence is not bound by Time at all because beyond the capsule of Time, it eternally exists. Again, God is self existing now in the accommodated sense of Eternity with the impossibility of past and future. All things are created in Him, i.e., in His Devine Decree in Eternity. But Creation is currently manifested in the analogy of finite things, which exist in Time, not because their existence as such is required in order to reside as the present status of finite beings but because it pleased God to manifest the design and purpose of His Creation in the Time capsule.

Thus, Time serves its role as an analogy often used to illustrate God’s relation to things in Time as their exclusive Author, origin and testimony. The events of this testimonial manifestation unfold in relation to Him and to one another. It follows that this charts the beginning, middle and end of all things consummated (even though, being assessed as finite) for delivery in manifestation in the Eternal Sphere, which always was their actual residency in God’s Decree. In every sense, He is in all, as the ultimate purpose exudes the praise of His glory! In every instance that was portrayed in the Time capsule, the magnification of God’s attributes was displayed to counter the induced presence of depravity, evil and destruction. His dominance and control over such testify that He was forever beyond all the occurrences that transpired. The situation and consequences of the Time Capsule were never apprehensible of His Eternal Power and Will, which were always and forever effectuated in Eternity!

The events of this life transpire on a separate temporal track, so to speak, from that of His character. As blessed ones are the recipients of the knowledge of God’s Eternal Creation of all Things in His Divine Decree, the influence of such casts great impact with respect to God and the “situations” of this life. The course of humanly perceived analogies falter in a number of respects, i.e., chiefly in the seemingly uncertainties of Time, albeit they may be manifested contrary to what was actualized in the Decree; as such characterizations have no free will to help determine how any transpirations ultimately manifest. God, on the other hand, is not in subjection to nor relegated in Time at all and His “characterizations” are exclusively the outcome of all “determinations.” Nevertheless, the main point of the Grace Covenant Scriptures’ analogy hold, which is: God’s design of an entity to manifest the testimony of His plan, will and purpose. There are no good reasons, then, to reject the Scriptural understanding of God’s Eternity. Even so, receiving this truth, as ones own requires rightly dividing and comprehending God’s Word and praying for understanding (Ephesians 1:18); which is Time well-spent because it prepares such ones for the ultimate joy of Eternity while it concomitantly exudes perfect peace in the CAPSULE OF TIME (II Corinthians 13:11).