Did God Create Evil?
- Thread starter Foster
- Start date
101G
Active Member
same here. for 101G knows not ... you, would disobey God..... (smile)....
be blessed.
101G
Diserner
Active Member
Well.... that's way better.
e v e
Active Member
adam was the one in charge.
Adam did not die... he is the prince of this world.
That false detail was added
to the scroll.
What do You mean by one?
e v e
Active Member
it's more like all the eden girls (=eve) were kidnapped.
in the fallen matrix context of
being in this flesh, it's hard to imagine
any righteousness of me , at all ,
but thanks for the kind words....
Yes, brother, here is where I see the tension. Revelation 12:4–5 is not about Satan flinging away “believing angels,” but about his attempt to devour the Messiah. The son is the One “who is to rule all nations with a rod of iron” (Ps 2:9; Rev 12:5). The dragon’s violence represents Satan’s effort to destroy Christ from the very start—Herod’s massacre at His birth, the temptations in the desert, even the cross itself.
But the text is clear: the child was snatched up to God and His throne. What Satan meant for devouring, God turned into victory. The kenosis of the Son—His self-emptying unto death—became the very path to exaltation. That is why I cannot follow the idea that this passage is about “good angels” being discarded. Its focus is sharper: the Messiah threatened, yet preserved and enthroned.
e v e
Active Member
Sorry to interrupt but What do You mean by exaltation? (raise in rank?)
Why would Christ who (is deity and actual son of God - same Nature) need that?
Last edited:
I agree with 101G: Genesis itself portrays Eve’s act as a real choice. She knew God’s word (’amar, “said”), she heard the serpent’s contradiction (lo mot tamutun, “you shall not surely die”), and then she saw, desired, and took (εἶδεν… ἐπεθύμησεν… ἔλαβεν). The verbs underline deliberation, not coercion.
And Adam also chose: “and he ate” (Gen 3:6). Both stand equally responsible. The drama of Eden is not “man against woman,” but humanity against God’s word.
In fact, the very first gender tension arises not from God but from Adam’s excuse: “The woman whom You gave to be with me, she gave me fruit, and I ate” (Gen 3:12). Sin immediately distorted relationships, turning partnership into blame. That was the start of conflict between the sexes —a result of the fall, not of creation.
That is why Genesis 3 must be read as a tragedy of misplaced trust. They both chose wrongly; they both suffered the consequence. And Christ, the second Adam, restores by using His freedom for obedience in kenosis (Phil 2:6–7).
Good question. By exaltation I mean what Paul describes in Philippians 2:8–9: “He humbled Himself, becoming obedient unto death—even death on a cross. Therefore God highly exalted Him and gave Him the Name that is above every name.”
Notice the pattern:
- Christ pre-existed in the form of God (Phil 2:6).
- He embraced kenosis—self-emptying into servanthood and obedience (Phil 2:7–8).
- Therefore the Father exalted Him, bestowing what the Son did not seize for Himself.
This is why Hebrews 2:13 can place on His lips: “Here am I, and the children God has given me.” Christ receives both “the children” and the Kingdom as His inheritance (Heb 1:2). In Philippians 2:9 the Father grants Him “the Name above every name,” so that every knee bows and every tongue confesses Him as Lord. This recognition of Christ as God and King comes by inheritance from the Father, not by self-assertion.
His exaltation means enthronement and universal acknowledgment:
- “All authority has been given to Me” (Mt 28:18).
- “He became heir of all things” (Heb 1:2).
- “The Father has given Him a Name above every name” (Phil 2:9).
And yet, the story does not end there. Paul is explicit: “Then comes the end, when He hands over the Kingdom to God the Father… the Son Himself will be made subject to Him… that God may be all in all” (1 Cor 15:24–28).
Thus the arc of Christ’s mission is kenotic from beginning to end: He empties Himself, receives everything from the Father, reigns supremely as Lord, and finally returns all to the Father —so that the Father remains the ultimate Source, and God is all in all.
e v e
Active Member
The mission is to get us out of here and restore eden paradise.
Was / is Christ an actual son of IEUE (God) and deity? (in your understanding)?
Being deity then why need to become one? He returned to His deity at resurrection, foreshadowing the 144k sons (man child) being restored in end times.
He was making possible that restoration, that the sons and eden be restored... the whole goal ever since after eden fell. The whole reason for God's words, to inform us of how to go home.
Last edited:
e v e
Active Member
why is that?
Thank you, brother. I agree that Christ’s mission points to restoration —yet not simply a return to Eden, but the unveiling of something greater. God’s answer to sin is never merely to rewind history, but to bring forth “new heavens and a new earth” (Isa 65:17; Rev 21:1).
The arc is larger than Eden:
- Christ is exalted and inherits the Name, the Kingdom, and “the children God has given Him” (Heb 2:13).
- In Him, creation itself will be renewed: “the creation waits in eager expectation… that it may be set free from its bondage to decay” (Rom 8:19–21).
- The 144,000 in Revelation 14 are indeed a chosen firstfruits, sharing in a heavenly nature —but their role points beyond: toward the full restoration of God’s people and the transfiguration of creation.
- God’s plan for the earth is not abolished. Eden is not discarded but surpassed: “the dwelling of God is with man” (Rev 21:3), and the river and the tree of life return (Rev 22:1–2).
So yes, Christ makes restoration possible. But restoration leads to consummation: not merely Eden recovered, but a new creation where heaven and earth are reconciled in Christ (Eph 1:10). That is the greatness of the Father’s plan: what sin disrupted, God answers with something larger, final, and unshakable.
e v e
Active Member
nice to meet you milo. I am maria, cuban-american.
Nice to meet you. I am from Lima - Peru.
e v e
Active Member
please explain these terms or ideas you have used:
- transfiguration of creation
- why christ needs exhalting
- sharing in heavenly nature.
this earth will be destroyed - exactly per prophets ..
sure, eden exactly but better since it will never fall again.
hm. not sure what you mean. reconciled with Christ? why would God need to create His reality again?
when the satanic realm invaded eden, adam went along with the serpents, disobeying God.
sin = the evil serpent realm which conquered eden.
this earth included, and where we are.
e v e
Active Member
the used terms are not clear to me...
Thank you, brother, for pressing me to clarify. Let me try to put this more clearly:
- “Transfiguration of creation.”
By this I mean what Paul writes in Romans 8:19–21: “the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God.” Not annihilation, but transformation. Peter uses the image of fire (2 Pet 3:10–13), but the goal is “new heavens and a new earth in which righteousness dwells.” So I see continuity: creation renewed, not discarded. This is what I mean by “the restoration of all things” (Acts 3:21).
And this connects to the very word “transfiguration.” On the Mount, Jesus was metemorphōthē (Mt 17:2) —transfigured before His disciples. For a brief moment, the veil of His kenosis was lifted, and His divine glory shone through His human form. This anticipates both His resurrection and the destiny of creation itself: matter transfigured, radiant with the glory of God. Thus, I see the “transfiguration of creation” as patterned on Christ’s own transfiguration: what is now subject to decay will one day shine with imperishable glory.
- “Why Christ needed exaltation.”
Philippians 2:9 is explicit: “Therefore God highly exalted Him and gave Him the Name above every name.” Why? Because the Son embraced kenosis —He emptied Himself, becoming obedient even to death (Phil 2:6–8). His exaltation is the Father’s vindication: granting Him the Name, the throne, the universal acknowledgment. Not because He lacked glory by nature, but because He laid it aside and received it back by inheritance. That is why Hebrews 2:13 places on His lips: “Here am I, and the children God has given Me.”
In this sense, Christ is even called “God” (Heb 1:8; John 20:28) —but by inheritance, for the Father has given Him a Name above every name (Phil 2:9). His divine honor is real and supreme, but always derived, and always for the glory of the Father. Ontologically, however, I hold to what Scripture says without metaphysical additions: “For us there is one God, the Father… and one Lord, Jesus Christ” (1 Cor 8:6). Christ reigns truly as God and King, but as Heir, not as the self-existent Source.
- “Sharing in heavenly nature.”
Peter says: “that you may become partakers of the divine nature” (2 Pet 1:4). Revelation 14 shows the 144,000 as firstfruits, sealed, singing the new song. This does not mean we cease to be creatures, but that by grace we share in God’s life. It is a heavenly mode of existence, “like the angels” (Mt 22:30), without implying ontological equality with God.
As for “reconciled in Christ” (Eph 1:10): Paul’s point is not that God’s creation failed, but that sin fractured communion. In Christ, heaven and earth are reunited under one Head. That is why the final vision is not escape from the earth but “the dwelling of God with man” (Rev 21:3).
Thus Eden is not simply recovered but surpassed: what was lost is restored, but elevated higher. This is not weakness in God’s plan but His greatness: turning the serpent’s apparent conquest into a consummation greater than the beginning.
And just as Scripture says: “It is impossible for God to lie” (Heb 6:18), I extend the principle: it is impossible for God to fail. As Creator and Designer of all, every possibility, however improbable, is already under His sovereign control.
