Articles, studies & resources
The library gathers the best material on the covenant creation reading wherever it lives, shelved by topic — thumb through, find the question you’re carrying, and go read or watch at the author’s own platform. Every card carries a plain-language summary and full attribution. This site is a hub, not a silo: the teachers keep their audiences, and the library sends you to them.
The position stated whole, by the people who named it.
Introduction to Covenant Creation
The clearest short statement of the whole position. Martin and Vaughn argue that if the “end” in prophecy is the end of the old covenant, the “beginning” must match: Genesis 1 opens God’s covenant world. They walk “heavens and earth” from Genesis through Jeremiah 4, Isaiah 65, Hebrews 1, and Revelation 21.
Worth your time for: the symmetry argument — a covenant end needs a covenant beginning — in ten minutes of plain reading.
Beyond Creation Science (the full book, free PDF)
The book that gave the movement its name, downloadable free from their site. Martin and Vaughn argue that young-earth creationism and futurism rise and fall together, because both literalize the same covenant vocabulary — and they work the case through the flood, Babel, and the curse.
Worth your time for: the argument that the nature of the curse controls the nature of redemption — the book’s engine room.
Genesis 1–3 Is Covenant Inauguration — the Strongest Case
The distilled, verse-by-verse case that Genesis 1–3 is covenant inauguration rather than a material-origins account — the short road through the argument this site walks scene by scene. Written for full-preterist readers; the site's editor's own essay, on his own platform.
Worth your time for: the whole case in one sitting — the site's Start Here journey, compressed.
Genesis 1–3: a Verse-by-Verse Covenant-Creation Exegesis
The full verse-by-verse exegesis behind this site: every verse of Genesis 1–3 read in its own Hebrew, tested against the canon's usage, with the honest limits stated as it goes. The long road, for readers who want every step shown.
Worth your time for: seeing the working — verse by verse, with the soft joints flagged instead of hidden.
The Eschatology of Genesis — the 2025 Montana sessions
The first conference given wholly to the eschatology of Genesis. Every session is linked with slides, and Martin’s two talks — on “the first and the second” and on the firmament — have full manuscripts posted. The most current long-form statements of his reading.
Worth your time for: Martin’s firmament manuscript — temple cosmology argued at length, in his own words.
The consistency question: the way of reading preterists already use, applied to Genesis. (Our own two-minute version: On talking foxes.)
My Thoughts on the Covenant Creation Chaos
Davis argues that the way of reading every preterist already uses on the Olivet Discourse — symbolic sun, moon, and stars, proven from prior texts — is the same way of reading covenant creation applies to early Genesis. Ostracizing the one while practicing the other is inconsistency.
Worth your time for: the consistency challenge, put plainly to fellow preterists.
Video Clips Relevant to Covenant Creation
Martin’s curated index of preterist and mainstream teachers stating covenant-creation building blocks — Adam as priest, the temple in Genesis 1–3, the feasts of Genesis 1:14 — “sometimes without understanding the full implications.” A map of who says what, with links.
Worth your time for: seeing how many of these pieces are already taught, piecemeal, far outside this camp.
Function, temple, and inauguration — including mainstream scholars who don't share this site's conclusions, speaking for themselves.
Is Genesis Material Creation? — with Dr. John Walton
Davis interviews John Walton on whether Genesis 1 narrates material origins. Walton argues it narrates God ordering a functioning world — “a home story, not a house story” — with day seven as temple rest. Honest viewing: Walton also pushes back — declining Adam-as-priest, and doubting that Genesis 3:15 names a winner. Both sides are here.
Worth your time for: a real conversation, not an echo chamber — including the pushback this site’s claims must answer.
Origins Today: Genesis Through Ancient Eyes
Walton’s own accessible presentation of his case: Genesis 1 read as its first hearers would have heard it — a temple-inauguration account about God ordering a world to dwell in, with the seventh day as taking up residence. Walton is not a preterist and does not share this site’s conclusions; he is a witness to the vocabulary, in his own voice.
Worth your time for: hearing the temple-inauguration reading from a mainstream Old Testament scholar, free and unabridged.
The Lost World of Genesis One — the Hayward Lectures
A full seminary lecture from Walton’s Lost World of Genesis One material, hosted by the college itself. His books (The Lost World of Genesis One; The Lost World of Adam and Eve, both from IVP) carry the argument in print — they are recent works, still in copyright, so the free routes are lectures like this one.
Worth your time for: the functional-origins argument worked through at lecture length, with questions.
The garden described like a sanctuary — from inside the camp and outside it.
The Temple of Creation (reposted essay)
An essay by a mainstream (non-preterist) scholar that BCS reposts as outside confirmation: the seven days match the seven tabernacle speeches of Exodus 25–31, the firmament “divides” like the temple veil, and day four speaks the lampstand-and-feasts vocabulary. Attribution matters: Laurence is a witness to the words, not a member of this camp.
Worth your time for: its footnotes alone — a ready bibliography of Eden-temple scholarship (Beale, Wenham, Morales, Kline).
The Temple of God in Eden
Rogers lays the tabernacle floor plan onto Eden’s mountain: the garden as most holy place, Adam as the priest who meets God there, and God’s “walking” in Genesis 3:8 matched to the covenant formula of Leviticus 26. A temple, he argues, is at bottom a covenant relationship — “the Lord God and Adam.”
Worth your time for: the three-tier mountain pattern — Eden, then Sinai, told as the same architecture.
Everything Is Temple!
Rogers’s flagship book: the whole God-and-man story is temple-shaped — Eden, Sinai, tabernacle, Solomon, church, believer, New Jerusalem, one pattern. And since Revelation 21:22 says the Lord and the Lamb are the temple, the fulfilled temple is a relationship, not a structure.
Worth your time for: the organizing frame: one temple pattern from the first page to the last.
Solomon and the Temple of the Heavens and the Earth
The series installment carrying Rogers’s temple pattern into Solomon’s temple — the same heaven-of-God, heaven-of-priesthood, earth layout he traces in Eden and at Sinai, now in stone in Jerusalem.
Worth your time for: the bridge between his Eden study and the fulfilled-temple teaching.
Formed outside, brought in; what died the day he ate.
Adam Formed Outside the Garden
Bell presses the question this site’s dust page presses: Adam was formed outside the garden, from the dust, and brought in — alive before he ever entered. So what did the trees govern, if not biology? Bell argues the question exposes the science-of-origins assumption.
Worth your time for: hearing an independent teacher arrive at the outside-the-garden argument on his own.
Thoughts on Adamic Death and the Resurrection
A compact statement of Adamic death as covenant separation: Adam’s eyes were opened the day he ate, so by the same idiom he died that day — exiled from the Presence, the way back barred. Davis runs the distance-from-God pattern forward to its resolution.
Worth your time for: eight minutes that state the same-day-death argument as clearly as it can be said.
What kind of rest God rested — and where the story says it was still headed.
Seeing the Sabbath in the Story (Montana 2025)
Davis traces rest from Genesis 2 through the land-Sabbaths, the exile’s seventy years, Solomon the man of rest, to Hebrews 4 — which connects the rest still awaited by the first-century church back to God’s seventh day. If the fulfilled rest is covenantal, the disrupted rest was too.
Worth your time for: the Hebrews 4 argument worked from the Genesis side; pairs with this site’s shabat page.
REST: Why the New Creation Sabbath Is Neither Saturday nor Sunday
Rogers argues the Saturday-vs-Sunday debate mistakes the shadow for the substance: the new-creation Sabbath is the fulfilled rest itself — a standing state of the believer, not a calendar slot. Independently, Zach Davis argued the same theme from Genesis at Montana; the two pair well.
Worth your time for: the convergence: two teachers, two routes, one conclusion about the seventh day.
The end the beginning must match: Isaiah 51 and 65, Hebrews 1, 2 Peter 3, Revelation 21.
What Is the New Heavens and Earth?
A plain-language definition: the new heavens and earth is the new covenant relationship of God (heaven) and man (earth). Peter had already called Noah’s pre-flood order a heavens-and-earth that “perished” while the planet went on — so the phrase names an order, not a globe.
Worth your time for: the flood analogy — Scripture’s own precedent for a world ending while the earth continues.
Confused Worlds of Futurism 5 — the New Heavens and Earth
Bell argues Isaiah 65:17’s new heavens and earth is the creation of a new people (“I create Jerusalem”), chained to Psalm 102:18’s “people yet to be created.” His sharpest move: he points out that Paul quotes Isaiah 65:1–2 in Romans 10 of Paul’s own generation.
Worth your time for: how Bell connects Romans 10 back to Isaiah 65 — and what he argues follows.
Shaking of Heaven and Earth — Hebrews 1:10–12
Bell’s sustained case that the “foundation of the earth” that perishes in Hebrews 1 is the covenant world, not the universe — argued from the grammar (kat’ archas, “since the beginning”), from Hebrews’ own “ages” language, and from the already-shaking heavens of Hebrews 12:26–27.
Worth your time for: the grammar: he brings Robertson and Kittel to the table and shows his work.
That I May Plant the Heavens — Genesis 1 or the Kingdom?
Bell works through the three readings of Isaiah 51:16’s “plant the heavens” — Genesis 1, Sinai, or the coming kingdom — and argues for the kingdom: the words are put in the Messiah’s mouth, and verse 6 has just said the existing heavens vanish like smoke while the coming salvation never ends.
Worth your time for: a careful, options-on-the-table walk through one of the debate’s hardest verses.
Zion, You Are My People (Isaiah 51:16)
The companion lesson: the foundation being laid is Christ, the tried stone of Isaiah 28:16, laid in Zion — and the new heavens and earth is the sphere of the new Zion, a people, not a re-founded planet.
Worth your time for: the foundation-stone chain: Isaiah 28 → the vineyard parable → Acts 4, one thread.
Isaiah 51:15–16 — first or second exodus? (formal debate archive)
Martin’s side of a formal exchange with a critic over Isaiah 51:16’s “planted heavens” — do they belong to Sinai, or to the new covenant? The question itself is the useful thing: it is a live fork among preterists, and this page collects Martin’s case at exactly that verse.
Worth your time for: seeing where the internal debate actually runs — this verse is one of its main fronts.
People in the New Heavens and Earth Would Still Taste Death
Rogers reads Isaiah 65:20 as written: in the promised new heavens and earth, the child dies at a hundred and the sinner is still there. So the prophecy itself rules out a deathless-planet reading — the newness is covenantal, God dwelling in his people, while ordinary life goes on.
Worth your time for: making Isaiah 65 answer the utopia objection from inside the chapter itself.
One World, Two Administrations: Why the Old-Covenant World Began in Eden
Why the covenant “heaven and earth” the New Testament ends began not at Sinai but in the Garden — with Sinai as its national codification. One world, administered in stages: the intramural question inside preterism, argued from Romans 5, Galatians 3, and Hebrews 1.
Worth your time for: the Eden-not-Sinai case stated whole — the fork this shelf's Isaiah 51 debate turns on.
Will Planet Earth Be Destroyed?
Bell’s book-length answer to the end-of-the-world reading of 2 Peter 3: the material creation is treated by Scripture as fixed and permanent, while the heaven and earth that pass away are covenantal — and the “elements” that melt are the old order’s ordinances, not the periodic table.
Worth your time for: the long-form backup behind his Hebrews 1 and Isaiah 65 videos.
The position under pressure — internal debates and the hardest pastoral question.
Covenant Creation in 2 Peter 3 (the debate archive)
The strongest early objection from inside preterism — a “multiple heavens-and-earths” model — and the full reply. Includes Kratt’s close reading of 2 Peter 3:5–7’s Greek: the “now” heavens and earth are the same ones “from the beginning,” and what the flood destroyed was a “world” (kosmos), not a heavens-and-earth.
Worth your time for: watching the position defend itself under real pressure, in writing, with the Greek on the table.
One Covenant, Many Cuttings: What Hebrews 8:9 Can and Can't Prove
The Sinai-origin claim for the old covenant leans on Hebrews 8:9. This essay traces Israel's own chain of covenant-cuttings — Horeb to Nehemiah — to argue that cutting marks ratification, not origin. An answer to the sharpest in-house objection, from the site's editor.
Worth your time for: watching a single proof-text examined until it says only what it can prove.
Does Covenant Creation Nullify the Gospel?
Davis answers the hardest pastoral objection: if the fall applied to those in covenant, does anyone else need the gospel? His answer from Ephesians 2: the far-off were not under the fall, and still needed to be brought near. The mission stands; what ended was the old category.
Worth your time for: the objection most likely to be thrown at this site, given its full strength and answered.