One of the things I hear assumed by Christians all the time is that God is outside of time. It’s odd, I think, to make this assumption, because it’s not biblical, it’s Platonic. There’s a verse in 2 Peter that often gets cited — “But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day.” — but that is a reflection on God’s experience of time, not God’s independence from time.
As human beings, we are hedged in on all sides by time, completely circumscribed by it. Our impending deaths remind us daily of this reality. Try as we might, we simply cannot conceive of being free from time.
That’s not to say that time isn’t fluid. In the 20th century, we became aware that time can be slightly bent, and in the 21st century, we’re starting to hear that maybe time can take place more complexly than we’ve previously known.
Nevertheless, time is a condition of our existence, and it’s inescapable.
In the book I’m currently writing, the questions I’m trying to answer have to do with where was God on Good Friday? What is God’s relationship to the cross? And what is God’s culpability in the death of Jesus? God’s relationship to time is implicated in all of these questions. And I’m coming to rest with the idea that God is voluntarily bound to time, that part of God’s longstanding story of humility and self-limitation is that God abdicated timelessness in order to have an authentic relationship with timebound beings. Because if God were outside of time, relationship with those of us inside of time would be impossible.