# Death Before Adam with William Dembski

An episode of [Bible Answer Man Podcast with Hank Hanegraaff](https://invisiblenetwork.ai/podcast/569236334), 6 Aug 2026, 28 min.

Audio: https://dts.podtrac.com/redirect.mp3/api.spreaker.com/download/episode/73391374/bam20260806.mp3

On today’s Bible Answer Man broadcast (08/06/26), Hank shares about natural evil being the result of the fall as a point of contention between young Earth and young Earth creationists. William Dembski joins Hank once again to discuss his book, The End of Christianity: Finding a Good God in an Evil World, and his article in the Christian Research Journal titled “Old Earth Creationism and the Fall.”

## Transcript

[0:07] Speaker 1: From the Christian Research Institute and Charlotte, North Carolina. You're
[0:11] Speaker 1: listening to the Bible answer Man broadcast with Hank Canagraph.
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[0:41] Speaker 1: The following program was pre recorded and now here's Bible
[0:46] Speaker 1: answer Man host Hank Canagraph.
[0:48] Speaker 2: Say very much. Randy and I want to talk about
[0:50] Speaker 2: the sharpest point of contention between Young and Old Earth creationists,
[0:55] Speaker 2: Death before Adam. Old Earth creation is hold all death,
[1:00] Speaker 2: including animal death, to be a function of the fall.
[1:05] Speaker 2: Old Earth creationists believe that carnivorous creatures and natural catastrophes
[1:11] Speaker 2: existed prior to the sin of Adam as part and
[1:16] Speaker 2: parcel of God's very good creation. The rift is unnecessary.
[1:25] Speaker 2: The false assumption underlying the debate is that Adam's sin
[1:30] Speaker 2: necessarily precedes the advent of all evil. Of course, we're
[1:34] Speaker 2: not talking about the rebellion of Satan here, and as
[1:38] Speaker 2: a result of that, young earthers are constrained to reject
[1:42] Speaker 2: astronomical and geological dating, while old earthers are compelled to
[1:49] Speaker 2: reinterpret Biblical passages that speak of natural evil as a
[1:54] Speaker 2: direct consequence of human sin. The reality is this Orthodoxy
[2:00] Speaker 2: demands faithfulness to truth in both general and special revelation.
[2:07] Speaker 2: An orthodox understanding of the creator of all things is
[2:10] Speaker 2: that he acts transtemporarily in creation, and therefore the Cross
[2:16] Speaker 2: of Christ can retroactively atone for adam sin, just as
[2:23] Speaker 2: it proactively atones for the sin of Adam's posterity, yet unborn.
[2:30] Speaker 2: In similar fashion, there is little difficulty conceiving of a
[2:35] Speaker 2: transcendent God who predestines natural evil to precede the fall,
[2:41] Speaker 2: even though the fall is the necessary cause of the
[2:46] Speaker 2: evils that precede it. Of course, it's natural for us
[2:52] Speaker 2: as humans to see Time's arrow from a forward perspective,
[2:58] Speaker 2: but we would do well to recognize that God's infallible
[3:01] Speaker 2: truth is not always presented in chronological fashion, and as such,
[3:08] Speaker 2: the advent of the last atom not only can atone
[3:12] Speaker 2: for the sins thousands of years after the advent of
[3:17] Speaker 2: the first atom, but the last atom is biblically portrayed
[3:21] Speaker 2: as a Lamb slain from the creation of the world.
[3:26] Speaker 2: The bottom line is this mining the Scripture for all
[3:29] Speaker 2: its wealth entails recognition that God's purposes are presented in
[3:35] Speaker 2: chronological as well as chirological fashion. I want to ask
[3:40] Speaker 2: Bill Dempsky about that word chirological in just a few moments.
[3:45] Speaker 2: Bill Demski is a leader in the intelligent design movement.
[3:51] Speaker 2: He's a senior fellow with a Discovery Institute's Center for
[3:56] Speaker 2: Science and Culture in Seattle, Washington. He's a highly regarded mathematician,
[4:04] Speaker 2: he's a philosopher. He's done postdoctoral work at MIT, the
[4:10] Speaker 2: University of Chicago, and Princeton University, and he has authored
[4:14] Speaker 2: more than a dozen books, including The Design Inference and
[4:20] Speaker 2: No Free Lunch. And he's also the author of an
[4:25] Speaker 2: article in the Christian Research Journal titled Old Earth Creationism
[4:30] Speaker 2: in the Fall. And that ultimately is the issue that
[4:33] Speaker 2: I want to discuss today. This is one of the
[4:37] Speaker 2: reasons that I'm so passionate about this book, the end
[4:40] Speaker 2: of Christianity finding a good God in an evil world.
[4:44] Speaker 2: This is another privilege to have Bill Demski on the air.
[4:48] Speaker 2: Good to have you back. Bill. This is such a
[4:52] Speaker 2: significant issue. You have no doubt. As I have run
[4:56] Speaker 2: into so many people who want to maintain theological integrity.
[5:02] Speaker 2: The fall seems to account for all evil. And yet
[5:06] Speaker 2: you look at the data, you look at star life
[5:09] Speaker 2: for example, and immediately you think, wow, how is it
[5:12] Speaker 2: possible that we live in a six thousand year old universe?
[5:18] Speaker 3: Well, you're absolutely right. I mean this is because I
[5:21] Speaker 3: think what you have to say is if science is
[5:24] Speaker 3: completely wrong about this, then we are basically seeing just
[5:28] Speaker 3: a light show where there's no stars or anything behind it,
[5:31] Speaker 3: because the science is telling us that light travels at
[5:34] Speaker 3: a constant speed, and that we're seeing light from galaxy
[5:37] Speaker 3: star systems that are hundreds of millions of light years away,
[5:41] Speaker 3: so that light would have had to travel a long
[5:43] Speaker 3: long time.
[5:45] Speaker 2: And want to mount people that say to you, well,
[5:48] Speaker 2: here's the solution. God created his handy work with the
[5:53] Speaker 2: appearance of age, which is, by the way, one of
[5:56] Speaker 2: the subjects you address in the book, right.
[6:00] Speaker 3: I think it just leads to the question though about
[6:03] Speaker 3: God's revelation in nature and is God being forthright there
[6:07] Speaker 3: and what does that do about the honesty of God. Now,
[6:11] Speaker 3: I think there's a sense in which, perhaps you know,
[6:14] Speaker 3: if Adam, you know, I believe that Adam was specially created, Okay,
[6:18] Speaker 3: so there will be he'll be a full grown man.
[6:21] Speaker 3: But if he's a full grown man, is there going
[6:23] Speaker 3: to be any genetic evidence that he has has aged
[6:27] Speaker 3: or you know that? I think even if you have
[6:31] Speaker 3: something that is mature, it doesn't seem to me that
[6:34] Speaker 3: you have to put deceptive marks of age there. And
[6:36] Speaker 3: I think that's what we would be dealing with in
[6:38] Speaker 3: the science if, for instance, in fact, we're we're not
[6:42] Speaker 3: seeing any further than six thousand years out and basically
[6:45] Speaker 3: this is just the light show that God has made
[6:47] Speaker 3: for us, and there really are no stars out there,
[6:49] Speaker 3: or maybe there are, but you know, it's that history
[6:53] Speaker 3: is all bogus. I think that's the question. Is nature
[6:56] Speaker 3: speaking truly to us? And and I think that is
[7:02] Speaker 3: an important issue and one that the scriptures themselves indicated
[7:05] Speaker 3: are an important issue. Romans one twenty came up last
[7:09] Speaker 3: week where Paul is saying that from nature, from the creation,
[7:13] Speaker 3: we can tell certain things about the invisible attributes of God,
[7:16] Speaker 3: that God is a god of glory that God by
[7:19] Speaker 3: wisdom has created the world. Well, if nature is not
[7:22] Speaker 3: speaking to us truly, then how can we even draw
[7:27] Speaker 3: those sorts of inferences. So I think it becomes a
[7:30] Speaker 3: double edged sword if you try to maintain this appearance
[7:35] Speaker 3: of age, because I think it can end up biting
[7:37] Speaker 3: you in the back later.
[7:39] Speaker 2: How significant is this issue of the fall from your perspective?
[7:45] Speaker 2: There are so many progressive creationists who are saying, look,
[7:48] Speaker 2: what happened prior to the fall is part of God's
[7:51] Speaker 2: very good creation. Why is it that you can't stomach that? Well,
[7:56] Speaker 2: it just.
[7:56] Speaker 3: Seems to me, you know, And I came to this
[7:58] Speaker 3: through the study of intelligence. And I mean, so I'm
[8:01] Speaker 3: looking as signs of intelligence in the natural world, and
[8:05] Speaker 3: are there patterns in nature that point us to a
[8:08] Speaker 3: transcendent intelligence? And I think there's very good evidence of that.
[8:12] Speaker 3: But I look also what the stumbling blocks have been
[8:15] Speaker 3: for people accepting that position, And probably the biggest one
[8:19] Speaker 3: is the problem of evil evil in nature. And there's
[8:23] Speaker 3: an interesting contrast to me. You look at, for instance,
[8:25] Speaker 3: at William Paley, He's the watch in the field. You know,
[8:28] Speaker 3: if you find a watch, you're going to infer a designer,
[8:31] Speaker 3: there's very common watchmaker argument. Well, fifty years later Darwin
[8:36] Speaker 3: takes that argument apart, or claims to. But where he
[8:39] Speaker 3: really focuses on is the problem of evil in suffering
[8:42] Speaker 3: in nature. If you read Paley's Natural Theology, the biggest
[8:47] Speaker 3: chapter is the second to the last chapter. It's about
[8:49] Speaker 3: twice as long as any other chapter there. And basically
[8:51] Speaker 3: he says, yeah, after all, he goes through all the
[8:53] Speaker 3: wonderful things in nature, says, you know, yeah, there's some
[8:56] Speaker 3: death in suffering, but it's really pretty short. Animals don't
[8:59] Speaker 3: suffer very long, and he tries to put a nice
[9:02] Speaker 3: touch on it. Charles Darwin takes a trip around the
[9:05] Speaker 3: world five year trip on the hims Bgle and sees
[9:09] Speaker 3: the sort of brutality and violence that's out there humans
[9:12] Speaker 3: against humans, but then also within nature, and when you
[9:15] Speaker 3: look at some of the things that are going on
[9:17] Speaker 3: in nature, some of the I mean it's not just
[9:20] Speaker 3: the things are dying or getting sick, but that you've
[9:22] Speaker 3: got parasites that seem exquisitely designed to upset aism. That's
[9:30] Speaker 3: where I think you really get some problems. So it
[9:32] Speaker 3: seems that this can't just dismiss it as though, well,
[9:38] Speaker 3: it's really not that bad, and it's not really morally
[9:40] Speaker 3: significant because humans are really not suffering it. In fact,
[9:44] Speaker 3: I mean I would say, you know, the evil that
[9:46] Speaker 3: we see in nature, those become our prime metaphors for
[9:49] Speaker 3: understanding evil. I mean, when John the Baptist will say
[9:52] Speaker 3: you brewed of vipers, you know, I mean, it's things
[9:56] Speaker 3: in nature that, as it were, God has put there
[9:59] Speaker 3: is a mirror to our own, the sin in our hearts.
[10:03] Speaker 3: But that mirror does represent real evil.
[10:07] Speaker 2: That, by the way, is a profound insight, and it's
[10:10] Speaker 2: one of the things that you'll find in this book,
[10:13] Speaker 2: one profound insight after the other. Darwin did say that,
[10:18] Speaker 2: he said, I can't persuade myself that a beneficent, omnipotent
[10:23] Speaker 2: God would have designedly created parasitic wasps with the express
[10:30] Speaker 2: intention of their feeding within the living bodies of caterpillars,
[10:35] Speaker 2: and that conundrum ultimately led Darwin to dispense with the
[10:39] Speaker 2: notion of a creator God. In reality, however, Adam not
[10:43] Speaker 2: the Almighty, bears culpability for the origin of moral and
[10:46] Speaker 2: natural evil in the world. We're going to be talking
[10:49] Speaker 2: about that and so much more when we continue the
[10:52] Speaker 2: discussion with Bill Demsky on the other side of the
[10:55] Speaker 2: break again. Doctor Dempsky is author of the End of Christianity.
[11:00] Speaker 2: Be right back with more of Bill Dempski, Stay tuned.
[11:03] Speaker 1: The famous British apologist G. K. Chesterton once noted, the
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[13:52] Speaker 1: Once again, that's equip dot org. Has God Spoken? Are
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[15:12] Speaker 2: Back to the discussion with doctor William Demski on the
[15:16] Speaker 2: book The End of Christianity. And before we get too
[15:19] Speaker 2: much farther into the discussion, it bears repeating the title
[15:23] Speaker 2: of your book. What's the point?
[15:26] Speaker 3: Well, it's a play on words. I mean in the
[15:29] Speaker 3: end there and can mean the demise. And I think
[15:32] Speaker 3: a lot of the atheist would like to read it
[15:34] Speaker 3: that way as the demise of Christianity, but I took
[15:36] Speaker 3: it as the purpose or end goal. Where is it
[15:40] Speaker 3: all going? What's it all about? And so that's what
[15:42] Speaker 3: I was referring to with the end of Christianity.
[15:46] Speaker 2: And of course the book does deal with a word
[15:49] Speaker 2: that many people are not familiar with, but theodicy. How
[15:52] Speaker 2: could a good God create a world in which things
[15:55] Speaker 2: go so desperately wrong? In other words, we're dealing with
[15:58] Speaker 2: the problem of good and evil that we encounter in
[16:01] Speaker 2: the world. And at first blush it may seem as
[16:04] Speaker 2: though there are as many responses to that question as
[16:07] Speaker 2: there are religions, but truthfully there are only three. Pantheism
[16:12] Speaker 2: denies the existence of good and evil because God is
[16:16] Speaker 2: All and all is God. And then, of course philosophical naturalism,
[16:19] Speaker 2: which is the worldview that undergirds evolutionism, it supposes that
[16:24] Speaker 2: everything is a function of natural processes, brain, chemistry, genetics,
[16:29] Speaker 2: and the like. Therefore, there is no good, there is
[16:32] Speaker 2: no evil. So we come to the conclusion that theism
[16:36] Speaker 2: alone has a relevant response, and only Christian theism has
[16:41] Speaker 2: a satisfactory response. But it seems that evangelicals or people
[16:46] Speaker 2: within the evangelical Christian world are mucking things up. And
[16:50] Speaker 2: I want to read a quote that you have in
[16:52] Speaker 2: the book. That quote is from Tony Compolo, where he
[16:56] Speaker 2: says God has chosen to not be all powerful. If
[17:02] Speaker 2: God were in control of everything, there would be no
[17:07] Speaker 2: such thing as human freedom. In the economy of God,
[17:11] Speaker 2: love is more important than power, and therefore the loving God,
[17:15] Speaker 2: in order to give us the capacity to love, has
[17:19] Speaker 2: limited power. And thus when there are tragedies, he's the
[17:23] Speaker 2: first one who cries, what kind of a God is this?
[17:27] Speaker 2: What does that do to our fundamental concept of who
[17:31] Speaker 2: God is?
[17:33] Speaker 3: Well, I think Tony is moving in this whole open
[17:36] Speaker 3: theism process, theism approach which has very much taken the
[17:41] Speaker 3: evangelical at least certain portions of the evangelical intellectuals by storm.
[17:46] Speaker 3: And it seems to me that that position is just incoherent.
[17:49] Speaker 3: I mean, you can't. It certainly doesn't agree with the
[17:53] Speaker 3: Christian tradition orthodoxy here. I mean there's just no way.
[17:57] Speaker 3: I mean, divine omnipotence, that God is sovereign, that he
[18:01] Speaker 3: is in control, that everything, that he's almighty, that everything
[18:05] Speaker 3: is subject to him. I think that's been orthodoxy across
[18:08] Speaker 3: the board, Protestant and Eastern Orthodox, Catholic right along. But
[18:13] Speaker 3: this idea, I mean, you know, the classic notion is
[18:15] Speaker 3: that God simply restrains himself. He does not interfere with
[18:19] Speaker 3: human freedom, or he allows people to muck up things.
[18:23] Speaker 1: You know.
[18:23] Speaker 3: But to say that God has, as it were, put
[18:26] Speaker 3: himself in a prison, thrown away the key and now
[18:28] Speaker 3: he can't get out, it seems to me that that's
[18:31] Speaker 3: just incoherent. So Tony, I've watched him over the years.
[18:35] Speaker 3: I mean, he had a book in nineteen eighty four,
[18:38] Speaker 3: The Power Delusion, which actually enjoyed where this theme of
[18:42] Speaker 3: power came up. And I think yes, in the Life
[18:44] Speaker 3: of Jesus Jesus didn't flatten the Romans. He did restrain
[18:48] Speaker 3: his power. But it's one thing to restrain one's power.
[18:51] Speaker 3: It's another thing to give it up entirely. And so
[18:53] Speaker 3: in that passage you read afterwards, I make the comparison
[18:56] Speaker 3: with King Lear, who did give up the power and
[18:58] Speaker 3: then suddenly things spin out of control. I mean, the
[19:01] Speaker 3: problem with this view is if God has really given
[19:04] Speaker 3: up the power and we are free, what guarantees are
[19:07] Speaker 3: there that that God is going to be able to
[19:08] Speaker 3: pull it pull it off, that that love will triumph.
[19:12] Speaker 1: Uh.
[19:12] Speaker 3: It's it's a position that I think really doesn't offer
[19:16] Speaker 3: any hope in the end.
[19:17] Speaker 2: There are people, though, doctor Demski, who will look at
[19:21] Speaker 2: your book and think, you know what, You've got a
[19:24] Speaker 2: problem as well, because you have a benevolent God who
[19:29] Speaker 2: allows natural evil to afflict the world prior to Adam's sin.
[19:35] Speaker 2: How in the world is that a coherent view of God.
[19:40] Speaker 3: Well, I mean, if you're going to take that view,
[19:42] Speaker 3: then then I think you're also going to have to
[19:44] Speaker 3: find fault with God for allowing evil in families where
[19:48] Speaker 3: parents sin and it affects their children. I mean it
[19:50] Speaker 3: seems that that somehow in this life. Humans are at
[19:57] Speaker 3: the pinnacle. They are the covenant heads, and what they
[20:00] Speaker 3: do does affect the rest of creation, and this is
[20:05] Speaker 3: the way the world has been structured. I don't think
[20:07] Speaker 3: I've got anything really much more to offer beyond that.
[20:10] Speaker 3: I mean, we're all complicit in this life, so God
[20:14] Speaker 3: includes us all together, and the animal world as well,
[20:17] Speaker 3: and the animal world suffers because of the sin of Adam.
[20:20] Speaker 3: But I mean, I think the broader theological issue there
[20:24] Speaker 3: is that God is doing this to bring good out
[20:26] Speaker 3: of this. And I think the important theme here is
[20:28] Speaker 3: that natural evil is allowed because it points up our
[20:34] Speaker 3: own evil, the evil in our hearts. We need, as
[20:36] Speaker 3: it were, natural evil to keep us honest, to bring
[20:39] Speaker 3: us to our senses. What would happen in a world
[20:42] Speaker 3: in which we are falling corrupt human beings? But there
[20:46] Speaker 3: is no natural evil. We don't get sick. We can
[20:48] Speaker 3: just we can live out our lusts, live out our
[20:51] Speaker 3: evil desires, and do so without any restraint, without anything
[20:55] Speaker 3: to bring us back to sobriety. That's actually I think
[20:59] Speaker 3: a very terrify lying prospect. So natural evil, if you will,
[21:03] Speaker 3: is a grace. I mean, it's what we said in
[21:06] Speaker 3: the earlier portion of this program. You know that this
[21:09] Speaker 3: natural evil is a mirror to our own selves. I
[21:12] Speaker 3: mean you think about the scriptures, I mean all the
[21:14] Speaker 3: images of evil, the wolf in sheep's clothing, you know,
[21:17] Speaker 3: the wolf. I mean, that's that's something from nature. The serpents,
[21:23] Speaker 3: the brewed of vipers, the snake in the garden of Eden.
[21:26] Speaker 3: I mean, so there are these images, they're they're really
[21:29] Speaker 3: primal taken from nature that point up evil. And I
[21:34] Speaker 3: think it's part of, if you will, God's school and
[21:38] Speaker 3: educating us and bringing us to bringing us to our senses.
[21:43] Speaker 2: I thought there was a profound insight in the book,
[21:46] Speaker 2: and I can't remember exactly where it was, but perhaps
[21:49] Speaker 2: I can lead you to think about this. Allowed with
[21:52] Speaker 2: our audience for a couple of moments, but the profound
[21:55] Speaker 2: insight was somewhere in the book where there was this
[21:58] Speaker 2: aha moment at a men eve, they sin, and now
[22:02] Speaker 2: they don't have to wonder what the consequences of sin
[22:05] Speaker 2: would be like. They're cast into a world where they
[22:09] Speaker 2: see it up close and personal. They're brought face to
[22:13] Speaker 2: face with the gravity of their sin because it is
[22:18] Speaker 2: already extant.
[22:21] Speaker 3: Well, yes, I think perhaps the chapter you're referring to
[22:25] Speaker 3: is one where I do an interpretation of Genesis one
[22:28] Speaker 3: through three, and the question is I mean, if indeed
[22:33] Speaker 3: we have our fall is responsible for natural evil, but
[22:38] Speaker 3: natural evil still precedes the fall. I mean, this is
[22:41] Speaker 3: this is where it gets a little bit science fiction.
[22:43] Speaker 3: I mean, you've got the you've got backward causation, as
[22:46] Speaker 3: it were. But from a divine vantage, it's not a
[22:49] Speaker 3: problem because God is, as we said, trans temporal. He's
[22:53] Speaker 3: not bound by time. Indeed, he created time. So if
[22:56] Speaker 3: if God they anticipates the fall all through the fall
[23:03] Speaker 3: in nature with natural evil, then where where does that
[23:09] Speaker 3: evil reside? As Adam and Eve come on the scene.
[23:11] Speaker 3: And this is this is a point I make. Then
[23:14] Speaker 3: in that chapter that I'm referring to, you've got Adam
[23:17] Speaker 3: and Eve. They're put in a garden. Now the garden paradise.
[23:21] Speaker 3: I mean that there are a lot of primal images
[23:23] Speaker 3: and metaphors connected with that. But why does God put
[23:27] Speaker 3: them in this segregated area when on a young Earthew,
[23:31] Speaker 3: for instance, I mean, the whole world everything is perfect,
[23:34] Speaker 3: you know, but they're put in this garden. And then
[23:36] Speaker 3: when they get ejected from the garden, they want to
[23:38] Speaker 3: go back, but the angels block them, and now they're
[23:41] Speaker 3: in a world with thorns and natural evil. And so
[23:44] Speaker 3: it seems to me that there's there, there are even
[23:47] Speaker 3: exegetical grounds for this retroactive view of the fall that
[23:51] Speaker 3: I describe in the book.
[23:53] Speaker 2: And of course one of the things that we want
[23:55] Speaker 2: to learn to do is read the Bible for all
[23:58] Speaker 2: that's worth, or as I like to say, mind the
[24:02] Speaker 2: Bible for all its wealth. One thing that I wanted
[24:05] Speaker 2: to discuss before we're out of time, the issue of
[24:09] Speaker 2: chirological versus chronological. We don't have a whole lot of time,
[24:13] Speaker 2: but tackle that for a moment, because those are big
[24:16] Speaker 2: words and people oftentimes don't have a radar fix on
[24:19] Speaker 2: what they mean.
[24:20] Speaker 3: Right Well, in English we just have one word for time,
[24:23] Speaker 3: But the Greeks they had too. They had kronos, which
[24:26] Speaker 3: is usually what we mean by time, the sort of
[24:29] Speaker 3: sequential one thing happens after another. But they had also chiros,
[24:33] Speaker 3: which was time with a purpose, the time for something
[24:36] Speaker 3: to be fulfilled. And you can actually get that meaning
[24:40] Speaker 3: if you look at Artenbauer's New Testaments Greek dictionary. That
[24:45] Speaker 3: distinction is made between chiros and Kronas, and so if
[24:48] Speaker 3: you will chiros, then the way I develop it, it's
[24:51] Speaker 3: God's time. It's how you know in the if you will,
[24:54] Speaker 3: the thoughts the mind of God, how do things lay out?
[24:57] Speaker 3: And the way God lays things out in his purposes
[25:01] Speaker 3: isn't necessarily doesn't follow a sequential pattern as our chronological
[25:06] Speaker 3: time does. And so what I argue is that Genesis
[25:11] Speaker 3: one really is in the first instance, it's chirological time.
[25:14] Speaker 3: It's God's time, which is not to take away that
[25:17] Speaker 3: what's happening there it doesn't also happen in chronological time,
[25:20] Speaker 3: if you will, but that there is that distinction, and
[25:23] Speaker 3: so it actually allows for a reading of Genesis one
[25:26] Speaker 3: and two where, if you will, Genesis two is chronos
[25:30] Speaker 3: and Genesis one is Chiros. And so I think it
[25:35] Speaker 3: offers some insights into just how God acts in the
[25:39] Speaker 3: world without being bound to the structures of the world.
[25:43] Speaker 2: Well, Bill, be encouraged. You're making a difference in the
[25:45] Speaker 2: lives of a lot of people. I deeply appreciate you
[25:48] Speaker 2: and your work, and we continue to pray that God
[25:51] Speaker 2: will richly bless and use you for his glory and
[25:54] Speaker 2: for the extension of His kingdom. You are a much
[25:57] Speaker 2: needed voice in the Christian world. God bless you.
[26:00] Speaker 3: Was fill the family about you hand.
[26:02] Speaker 2: God bless you, dear friend. We'll see you next time
[26:05] Speaker 2: with more of the Bible Instrument Broadcast.
[26:08] Speaker 1: You've been listening to the Bible answer Man Broadcast with
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