We’ve touched on this issue when we asked, what was God doing before He made the universe? We answered this in part by postulating that God exists outside of time, where things are constantly present before Him. But does that mean time doesn’t exist to God?
In the Doctrine and Covenants (D&C), section 130, verse 4, the question is asked “Is not the reckoning of God’s time, angel’s time, prophet’s time, and man’s time according to the planet on which they reside?” In verse 5 the answer is given, “Yes. But there are no angels who minister to this earth but those who do belong or have belonged to it.” There are many concepts expressed in these verses, among them that, as we saw in a previous post, God has created many worlds, though He gives an account only of this world, and those worlds apparently have angels that minister to those worlds. We’ll discuss this later. For our purposes today, these verses make it clear that time is measured differently to God and to man. Verse 7 appears to address our postulate that God exists in a state where things are constantly present before Him. That verse says “But they [the angels appointed to this earth] reside on a globe like a sea of glass where all things for their glory are manifest, past, present and future, and are continually before the Lord.”
Note this doesn’t say that angels reside on a globe of glass. It says that it is like a sea of glass. With modern technology it’s easy to imagine a much more advanced version of the computerized table top where information is projected onto a giant touch screen. But it does support the proposition, first made by St. Augustine, that God exists outside of man’s time and that all things are constantly present before Him.
Are there other scriptures to support this?
In the Pearl of Great Price, Abraham 5:13, Abraham writes “Now I, Abraham, saw that it was after the Lord’s time . . . for as yet the Gods had not appointed unto Adam his reckoning.” This occurred before Eve was created. Apparently even after man was created time had not begun in the sense that we now measure it (Adam’s reckoning had not yet been appointed or created). This should answer the argument raised in the play Inherit the Wind where Henry Drummond asks Matthew Brady whether Genesis’ account of the creation is literal in the sense of taking only seven days. Although Frederick March’s Brady stands by the literal creation in seven days despite being made to look the fool by Spencer Tracy’s Henry Drummond, it should be clear that the use of the word “day” in Genesis is intended simply as a designation of a period during which certain things were accomplished. During the first “day” unorganized matter was gathered together and formed into a world similar to worlds previously formed. During other indeterminate periods of time other portions of creation took place.
None of this is contrary to what we have seen from the Big Bang theory. After the initial explosion energy spewed into newly created space, energy transformed into matter, matter coalesced to form stars and galaxies which were born, lived and died millions of times over before this earth was created. It’s interesting that science can speak of the passage of billions of years (13.7 approximately) since the Big Bang despite the fact that our sun, by which we measure those years, is a fairly recent addition to the cosmos. Since science is comfortable with this seeming non sequitur, science should also be able to accept Genesis’ account of a creation in seven days without getting its collective panties in a wad over whether those were 24-hour days or not.
There’s no way to prove that time exists for God but neither can science disprove such a notion.