All things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. (John 1:3-4 RSVA)
The apostle Paul spoke to the Greeks on Mars Hill and said,
God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwells not in temples made with hands; Neither is worshiped with men’s hands, as though he needed anything, seeing he gives to all life, and breath, and all things; And has made of one blood all nations of men to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if perhaps they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. (Acts 17:24-28 KJ2000)
“He gives to ALL life, and breath, and all things… though he be not far from every one of us: For IN HIM we live, and move, and have our being.” So much for the God I was taught about in Catholic school that is way up in heaven and can not be bothered with us little peons down here on earth! God is very much involved with all of His creation and did not put it all in motion and then go on vacation, leaving the rest to us to deal with as some agnostics teach today.
No, the scriptures make it clear that our Father and His Son and the Holy Spirit are and have been very involved with His creation right from the beginning. The Spirit of God brooded over the waters, God said, “Let there be Light and there was Light” when darkness was upon the face of the deep. And John in the first chapter of his gospel records that without the Word, Jesus Christ, was nothing made that was made.
Yet, Paul takes it one step further when He wrote about Jesus Christ saying,
And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. (Colossians 1:17-20 ESV – emphasis added)
Paul tells us that IN Christ all things are held together and that through Christ, God has reconciled to himself ALL things. How? Because God has placed ALL things IN Him. With this in mind, I would like to add this excerpt by Abraham Kuyper on how the very Spirit of Christ has been involved from the very beginning of creation and in the affairs of men, not just in our regeneration and New Covenant anointings as some teach.
Creation and Re-Creation
(from “Work of the Holy Spirit” by Abraham Kuyper – http://www.ccel.org/ccel/kuyper/holy_spirit)
“Behold, I will pour out My Spirit unto you.”—Prov. i. 23.
We approach the special work of the Holy Spirit in Re-creation. We have seen that the Holy Spirit had a part in the creation of all things, particularly in creating man, and most particularly in endowing him with gifts and talents; also that His creative work affects the upholding of “things,” of “man,” and of “talents,” through the providence of God; and that in this double series of threefold activity the Spirit’s work is intimately connected with that of the Father and that of the Son, so that every thing, every man, every talent springs from the Father, is given disposition in their respective natures and being through the Son, and receives the spark of life by the Holy Spirit.
The old church hymn, “Veni, Creator Spiritus,” and the ancient confession of the Holy Spirit as the “Vivificans” agree with this perfectly. For the latter signifies that Person in the Trinity who imparts the spark of life; and the former means, “Seeing that the things which are to live and shall live are ready, come Holy Spirit and quicken them.”
There is always the same deep thought: the Father remains outside of the creature; the Son touches him outwardly; by the Holy Spirit the divine life touches him directly in his inward being.
However, let us not be understood to say that God comes into contact with the creature only in the regeneration of His children, which would be untrue. To the Gentiles at Athens, St. Paul says “In Him we live and move and have our being.” And again “For of His offspring we are.” (Acts xvii. 28) To say nothing of plant or animal, there is on earth no life, energy, law, atom, or element but the Almighty and Omnipresent God quickens and supports that life from moment to moment, causes that energy to work, and enforces that law. Suppose that for an instant God should cease to sustain and animate this life, these forces, and that law; in that same instant they would cease to be. The energy that proceeds from God must therefore touch the creature in the very center of its being, whence, its whole existence must spring. Hence there is no sun, moon, nor star, no material, plant, or animal, and, in much higher sense, no man, skill, gift, or talent unless God touch and support them all.
It is this act of coming into immediate contact with every creature, animate or inanimate, organic or inorganic, rational or irrational, that, according to the profound conception of the Word of God, is performed not by the Father, nor by the Son, but by the Holy Spirit…
Hence we have spared no pain, and omitted no detail, in order, by the grace of God, to place before the Church two distinct thoughts, viz.:
First, The work of the Holy Spirit is not confined to the elect, and does not begin with their regeneration; but it touches every creature, animate and inanimate, and begins its operations in the elect at the very moment of their origin.
Second, The proper work of the Holy Spirit in every creature consists in the quickening and sustaining of life with reference to his being and talents, and, in its highest sense, with reference to eternal life, which is his salvation.
Thus we have regained the true standpoint requisite for considering the work of the Holy Spirit in the re-creation. For thus it appears:
First, that this work of re-creation is not performed in fallen man independently of his original creation; but that the Holy Spirit, who in regeneration kindles the spark of eternal life, has already kindled and sustained the spark of natural life. And, again, that the Holy Spirit, who imparts unto man born from above gifts necessary to sanctification and to his calling in the new sphere of life, has in the first creation endowed him with natural gifts and talents…
Second, it is evident that the work of the Holy Spirit bears the same character in creation and re-creation. If we admit that He quickens life in that which is created by the Father and by the Son, what does He do in the re-creation but once more quicken life in him that is called of the Father and redeemed by the Son? Again, if the Spirit’s work is God’s touching the creature’s being by Him, what is re-creation but the Spirit entering man’s heart, making it His temple, comforting, animating, and sanctifying it?
Thus following the Sacred Scripture and the superior theologians, we reach a confession that maintains the unity of the Spirit’s work, and makes it unite organically the natural and the spiritual life, the realm of nature and that of grace.
Of course His work in the latter surpasses that in the former:
First, since it is His work to touch the inward being of the creature, the more tender and natural the contact the more glorious the work. Hence it appears more beautiful in man than in the animal; and more lustrous in the spiritual man than in the natural, since the contact with the former is more intimate, the fellowship sweeter, the union complete.
Secondly, since creation lies so far behind us and re-creation touches us personally and daily, the Word of God directs more attention to the latter, claiming for it more prominence in our confession. But, however different the measures of operation and of energy, the Holy Spirit remains in creation and re-creation the one omnipotent Worker of all life and quickening, and is therefore worthy of all praise and adoration.
Truly IN HIM we live and move and have our being and by Him do ALL things consist. What a great and wonderful God and Father we have who has made ALL things ours IN Christ.
For he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth. In him, according to the purpose of him who accomplishes all things according to the counsel of his will, (Ephesians 1:9-11 RSVA)
And he has put all things under his [Christ] feet and has made him the head over all things for the church, which is his body, the fulness of him who fills all in all. (Ephesians 1:22-23 RSVA)