www.gotquestions.org

Got Questions Ministry #sexist #transphobia gotquestions.org

The phenomenon of gender reversals is escalating in our day with sex-change surgeries and demands that the “transgendered” be accommodated. People are abandoning their natural identities and mentally identifying as any gender they choose. Society is indulging this behavior, which leads to even more confusion. For those struggling with gender confusion, the answer lies not in altering their physical bodies, but in allowing the Holy Spirit to change their hearts (1 Peter 4:2). When we submit ourselves fully to the lordship of Jesus, we desire to follow His design for us, rather than choose our own design (Galatians 2:20).

For a man to despise his gender and identify as a woman, or for a woman to abandon her gender and present herself as a man, is wrong. It is a defiance of God’s design when He created male and female. Deuteronomy 22:5 says, “A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your God detests anyone who does this.” This command was not as much about clothing as it was about guarding the sanctity of what it means to be a man or a woman. Romans 1 shows that gender confusion is merely a symptom of a bigger problem. When people reject God’s authority and set themselves up as their own gods, chaos results. Verses 21 and 22 illustrate the problem: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools.”

Thinking that we know better than God is the doorway to becoming a fool. When a man defies his masculinity or a woman rejects her femininity, it is a symptom of grosser sin: rejection of God’s ultimate authority. The closer we grow to God, the more we can embrace our gender identity. Both genders display certain aspects of God’s character in a unique way. When we pervert His choice for us, we limit the opportunities He gives us to demonstrate the glory of being created in His image (Genesis 1:27).

Got Questions #fundie #enbyphobia #transphobia gotquestions.org

God specifically created two distinct genders to serve two distinct roles in His creation (Genesis 1:27). God made Adam in a special act of creation (Genesis 2:7). Then He created a woman, Eve, from Adam’s rib to be a helper for him (Genesis 2:20–22). Adam and Eve had distinctly different physical attributes. They were clearly different because God designed them to be different, and He liked them that way (Genesis 1:31). The man and woman were designed to reproduce so that the earth would be filled with beings who bore the image of God (Genesis 1:28). Only a male and a female coming together can create a new human being, and it takes those physical gender differences to make that happen.

When God gave the Law to Israel, He put prohibitions against the blurring of gender. Deuteronomy 22:5 says, “A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your God detests anyone who does this.” This does not refer to a woman slipping into a pair of work pants to muck the stalls or a man putting on an apron to grill steaks. This verse is referencing a trend on the increase today: the intentional masking of male or female characteristics in an attempt to defy one’s God-given gender.

[…]

Pop culture is going gender-insane, throwing common sense and reality out the window in its attempt to be “edgy” and “progressive.” Androgyny is now celebrated, and gender-reality is looked upon with disdain, but celebrating something doesn’t make it right, and despising something doesn’t make it wrong. Slavery was once celebrated; that didn’t make it right. Child labor is acceptable in many parts of the world; that doesn’t make it right. Prostitution and child trafficking are rampant in many countries; that doesn’t make them right. And, even though gender-confusion, transgenderism, and androgyny are riding a wave of popularity today, that doesn’t make them right.

Got Questions Ministries #fundie #conspiracy #racist #sexist #homophobia gotquestions.org

What is cultural Marxism?

Cultural Marxism can be a controversial term—some assert there’s no such thing, and others use the term as a catch-all for anything they see as undermining society. In short, cultural Marxism is a revolutionary leftist idea that traditional culture is the source of oppression in the modern world. Cultural Marxism is often linked to an insistence upon political correctness, multiculturalism, and perpetual attacks on the foundations of culture: the nuclear family, marriage, patriotism, traditional morality, law and order, etc. Cultural Marxists are assumed to be committed to establishing economic Marxism, in which case their cultural attacks are a necessary preparation for their ultimate goal.

[…]

Beyond question, there is a purposeful effort in parts of Western culture to reject traditional values and aggressively replace them with more (supposedly) progressive ideals. This often results in an extreme imbalance in criticism and cultural sensitivity. For instance, derogatory attitudes toward men, whites, Christians, fathers, heterosexuals, and so forth are often celebrated or encouraged. Equally critical comments directed at women, minorities, Muslims, mothers, homosexuals, and so forth are readily condemned as “hateful.” Whether or not cultural Marxism is behind this imbalance, many people do seem purposefully prejudiced against certain points of view.

For Christians, dealing with cultural Marxism involves a spiritual dimension. It is undeniable that, in the West, Christian values are under attack. However, the root cause of these attacks is not wholly political or racial or social. It is spiritual. To the extent that traditional Western culture reflects biblical truth, attacks on that culture are anti-God. As an example, for centuries Western culture promoted chastity before marriage as an ideal; modern culture downplays chastity and glorifies immorality. Cultural Marxism at work? Possibly. Satan working in tandem with humanity’s sin nature? Assuredly (see James 1:14).

Got Questions Ministries #fundie #homophobia #biphobia gotquestions.org

[Submitter’s Note: There is no tag for panphobia, so I put the biphobia tag since both deal with sexual attraction to more than one gender.]

What does the Bible say about pansexuality / omnisexuality?

Pansexuality and omnisexuality are closely related. Pansexuality is sexual attraction to people with no recognition of gender. Omnisexuality is sexual attraction to people with recognition of gender. Practically speaking, there is no difference between the two. Both pansexuals and omnisexuals are sexually attracted to heterosexual men and women, homosexual men and women, bisexual men and women, transgendered men and women, gender-fluid men and women, etc., etc. The difference is that a pansexual claims to not see gender at all while an omnisexual sees gender but doesn’t care. The unofficial slogan of both seems to be “hearts not parts.”

The Bible does not specifically mention pansexuality or omnisexuality. But, since pansexuality and omnisexuality sometimes involve sex with the same gender, the biblical condemnations of homosexuality would apply equally to those who practice pansexuality or omnisexuality (Leviticus 18:22; 20:13; Romans 1:26–27; 1 Corinthians 6:9). The only form of sexual activity the Bible supports is heterosexuality within the confines of marriage (Acts 15:20; 1 Corinthians 6:13; Galatians 5:19; Ephesians 5:3; Colossians 3:5).

The recent trend to ignore gender or even deny it entirely is absolutely unbiblical. God created man and woman and designed them to complement each other, not just physically and sexually but also emotionally and spiritually (Genesis 2). To deny male-female distinctions and embrace alternative forms of sexuality, such as pansexuality and omnisexuality, is to deny reality and, more importantly, to reject God as Creator and Designer. Simply put, to engage in pansexuality or omnisexuality is sin.

Anonymous #fundie gotquestions.org

If we needed to know more about the demons, the Bible would have told us. Complicated mythologies about spirit beings and their hierarchy are, in the end, nothing more than products of the human imagination, possibly influenced by demons

Got Questions Ministries #fundie #kinkshaming gotquestions.org

An analogy is instructive here. If we glue one object to another, it will adhere. If we remove it, it will leave behind a small amount of residue; the longer it remains, the more residue is left. If we take that glued object and stick it to several places repeatedly, it will leave residue everywhere we stick it, and it will eventually lose its ability to adhere to anything. This is much like what happens to us when we engage in “casual” sex.

Got Questions Ministries #transphobia #dunning-kruger gotquestions.org

In more recent years, we have seen subjective opinion elevated to the level of objective truth. If a person embraces “his truth” or “her truth,” then everyone else is supposed to embrace that as “truth” as well—at least in certain “politically correct” matters. We see this in recent developments in transgender issues. For millennia, gender was considered an objective issue—a person was male or female based on a set of external, objective, and verifiable criteria. Now, certain cultural forces are attempting to make gender subjective. A male who decides to be female is simply embracing “his truth” or as the cultural forces would have us say, “her truth.” And even though the transgender person’s gender is “subjective,” his or her subjective truth must be treated as objective, as if it fully conformed to reality. If a person hints that the chosen gender of a transgender person is merely “their truth,” then he has committed an almost unforgiveable sin. The subjective has been elevated to the level of the objective, and the objective has been denigrated to the level of the subjective. The world has been flipped upside down.

But reality has a way of encroaching on people’s opinions. Try as they might, it is impossible for people to get away from the concept of objective truth. A person who says that a person can choose his own gender is, in fact, making an objective statement. That statement is either true or false. The person who makes the statement will not be satisfied if you agree that this is only “their truth.” They will insist that this is an objective statement that is true for everyone. Even the statement “objective truth does not exist” is an objective statement. Those who make it will often try to argue that it corresponds to reality and is therefore objectively true, thus defeating their own argument.

S Michael Houdmann #fundie #psycho gotquestions.org

The sin of fornication violates the seventh commandment (Exodus 20:14), which was intended to safeguard the integrity of the family and the marriage union. God designed sex for marriage, and marriage to be a holy, prized, and honored institution. The Bible calls husbands and wives to keep themselves exclusively for one another or face God’s judgment: “Marriage is to be honored by all and the marriage bed kept undefiled, because God will judge the sexually immoral and adulterers” (Hebrews 13:4, CSB). Condemnation of sexual immorality is unanimous in Scripture. Those who persistently indulge in fornication will not inherit the kingdom of heaven (1 Corinthians 6:9).

S Michael Houdmann #fundie #psycho gotquestions.org

We live in a world of pain and suffering. There is no one who is not affected by the harsh realities of life, and the question “why do bad things happen to good people?” is one of the most difficult questions in all of theology. God is sovereign, so all that happens must have at least been allowed by Him, if not directly caused by Him. At the outset, we must acknowledge that human beings, who are not eternal, infinite, or omniscient, cannot expect to fully understand God’s purposes and ways.

Why do bad things happen to good people? As hard as it is to acknowledge, we must remember that there are no “good” people, in the absolute sense of the word. All of us are tainted by and infected with sin (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8). As Jesus said, “No one is good—except God alone” (Luke 18:19). All of us feel the effects of sin in one way or another. Sometimes it’s our own personal sin; other times, it’s the sins of others. We live in a fallen world, and we experience the effects of the fall. One of those effects is injustice and seemingly senseless suffering.

Got Questions Ministries #conspiracy #fundie #homophobia #kinkshaming #pratt gotquestions.org

Can a person be born gay?

In 1996, The Advocate, a gay and lesbian magazine, asked readers what they believed the potential impact would be to the advancement of gay and lesbian rights if a scientific discovery proves a biological basis for homosexuality. About 61 percent of the magazine’s readers asserted that such scientific research would advance the cause of gays and lesbians and lead to more positive attitudes toward homosexuality. For example, if one can be born gay, much as one can be born with brown eyes, then a fair society could not possibly condemn him as being unnatural or immoral. To that end, gay activists and the liberal media have actively encouraged the idea that homosexuality is inherited and unchangeable, and researchers have diligently sought scientific evidence to back up that claim. Unfortunately for the pro-homosexuality movement, the research on this subject has failed to establish any scientific evidence that shows a purely genetic basis for homosexuality.

Got Questions #fundie gotquestions.org

We who defend the sanctity of life sometimes face questions similar to this: “Why do you say abortion is wrong, if babies go to heaven when they die?” That question often has a follow-up: “Aborted children never have a chance to grow up and reject Jesus; thus, by your own reasoning, abortion fills heaven and keeps people out of hell. Isn’t that a good thing?”

…the first reason that we reject the idea of a mercy-motivated abortion is fairly simple: because God said not to kill. Regardless of what else we may think, God told us that killing the innocent is wrong. Period. Just as with a parent-child relationship, the only thing we ultimately need to know is that the Father has said, “No.”

The second reason that abortion cannot be justified as a merciful act is that we are not absolutely sure what happens to those who die before they are born. We have many good reasons to think they’ll be in heaven, but we don’t have explicit biblical proof. So we can’t definitively say that aborting a soul will rescue it from hell. We dare not take such an awful risk with the souls of other people.

S Michael Houdmann #wingnut #fundie gotquestions.org

Authors note: Socialism is an ideology that advocates that the means of production should be owned by the community as a whole rather than the capitalists.

Socialism is a societal system in which property, natural resources, and the means of production are owned and controlled by the state rather than by individuals or private companies. A basic belief of socialism is that society as a whole should share in all goods produced, as everyone lives in cooperation with one another.

S. Michael Houdmann's claim: In the socialism Marx envisioned, the people own everything collectively, and all work for the common good of mankind. Marx’s goal was to end the ownership of private property through the state’s ownership of all means of economic production. Once private property was abolished, Marx felt that a person’s identity would be elevated and the wall that capitalism supposedly constructed between the owners and working class would be shattered. Everyone would value one another and work together for a shared purpose. Government would no longer be necessary, as people would become less selfish.

There are at least four errors in Marx’s thinking, revealing some flaws in socialism. First, his assertion that another person’s gain must come at another person’s expense is a myth; the structure of capitalism leaves plenty of room for all to raise their standard of living through innovation and competition. It is perfectly feasible for multiple parties to compete and do well in a market of consumers who want their goods and services.

Second, Marx was wrong in his socialist belief that the value of a product is based on the amount of labor that is put into it. The quality of a good or service simply cannot be determined by the amount of effort a laborer expends. For example, a master carpenter can more quickly and beautifully make a piece of furniture than an unskilled craftsmen can, and therefore his work will be valued far more (and correctly so) in an economic system such as capitalism.

S Michael Houdmann #crackpot gotquestions.org

And so we ask the question: How can the light of stars billions of light-years away reach the earth in only a few thousand years?

Gravitational Time Dilation

In the 1960s, physicists Robert Pound and Glen Rebka experimentally confirmed a theoretical consequence of Einstein’s Theories of Relativity called the Gravitational Time Dilation Effect (GTDE).

…

Now, let’s set aside the GTDE for a moment and consider another important astronomical phenomenon: stellar redshifts. Redshifts are a Doppler effect phenomenon whereby radiational wavelengths (like those of starlight) lengthen as they move farther away from an observer. The general consensus among astronomers is that observed stellar redshifts indicate that the universe is expanding (Hubble’s Law). By extrapolating this expansion backwards, it becomes apparent that the primordial universe was somewhat denser, more compact than it is today.

…

The implication is paradoxical: even if the entire universe was created all at once in the beginning (and should therefore be the same age), some parts can be substantially younger than others due to the relativistic nature of time. Light could travel billions of light-years over billions of years in some parts of the universe in what we on Earth would perceive to be a much shorter period of time. As the universe expands and matter spreads out across space, the universal gravity well would gradually even out, lessening the rate of time difference across the universe.

Many astrophysicists and astronomers reject the idea of a bounded universe with our galaxy, the Milky Way, near or at its center. But this is a philosophical presupposition, not a scientific conclusion founded upon empirical data. As world-renowned astrophysicist Dr. George F. R. Ellis candidly explained, “People need to be aware that there is a range of models that could explain the observations. For instance, I can construct you a spherically symmetrical universe with Earth at its center, and you cannot disprove it based on observations... you can only exclude it on philosophical grounds. In my view there is absolutely nothing wrong in that. What I want to bring into the open is the fact that we are using philosophical criteria in choosing our models. A lot of cosmology tries to hide that.”

S Michael Houdmann #fundie #crackpot gotquestions.org

Question: "What does the Bible say about cross-dressing / transvestism? Is transvestitism a sin?"

Answer: Deuteronomy 22:5 deals with the issue cross-dressing / transvestism (men dressing in women’s clothing and vice versa). In this passage God commands that a woman is not to wear that which pertains to a man and a man is not to wear that which pertains to a woman, for all that do so are an “abomination.” The Hebrew word translated “abomination” means "a disgusting thing, abominable, in the ritual sense (of unclean food, idols, mixed marriages), in the ethical sense of wickedness." Therefore, this is not simply God addressing the fact that a woman might put on a man’s garment or vice versa. Also, this is not a command that a woman should not wear pants/slacks as some use this passage to teach. The meaning here is that this “cross-dressing” and transvestism is done in order to deceive, or to present oneself as something that he/she is not. In other words, this speaks to a woman changing her dress and appearance so as to appear to be a man and a man changing his dress and appearance so as to appear to be a woman. This is the definition of cross-dressing or a transvestism.

We can also reason that the dynamic behind this is the leaving of what is natural and taking on that which is in God’s Word called unnatural (Romans 1:24-27). Paul tells the Corinthian church that the way a woman wears her hair is a reflection of God’s order, and therefore a woman who cuts her hair to appear as a man or a man who wears his hair long to appear as a woman brings shame to them (1 Corinthians 11:3-15). The issue here is the motive and attitude of the heart that is evidenced in the choice to rebel against God’s standard for obedience.

These are principles we can use to reason an application. Whatever the prevailing custom, men and women should wear gender-appropriate clothing, dressing decently and in order (1 Corinthians 14:40). To apply the principles, the Bible calls cross-dressing or transvestitism a choice that is a demonstration of unbelief and rebellion against God and His order.

S Michael Houdmann #fundie gotquestions.org

What does it mean to be unequally yoked?
unequally yoked
Question: "What does it mean to be unequally yoked?"

Answer: The phrase “unequally yoked” comes from 2 Corinthians 6:14 in the King James Version: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” The New American Standard Version says, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?”

A yoke is a wooden bar that joins two oxen to each other and to the burden they pull. An “unequally yoked” team has one stronger ox and one weaker, or one taller and one shorter. The weaker or shorter ox would walk more slowly than the taller, stronger one, causing the load to go around in circles. When oxen are unequally yoked, they cannot perform the task set before them. Instead of working together, they are at odds with one another.

Paul’s admonition in 2 Corinthians 6:14 is part of a larger discourse to the church at Corinth on the Christian life. He discouraged them from being in an unequal partnership with unbelievers because believers and unbelievers are opposites, just as light and darkness are opposites. They simply have nothing in common, just as Christ has nothing in common with “Belial,” a Hebrew word meaning “worthlessness” (verse 15). Here Paul uses it to refer to Satan. The idea is that the pagan, wicked, unbelieving world is governed by the principles of Satan and that Christians should be separate from that wicked world, just as Christ was separate from all the methods, purposes, and plans of Satan. He had no participation in them; He formed no union with them, and so it should be with the followers of the one in relation to the followers of the other. Attempting to live a Christian life with a non-Christian for our close friend and ally will only cause us to go around in circles.

The “unequal yoke” is often applied to business relationships. For a Christian to enter into a partnership with an unbeliever is to court disaster. Unbelievers have opposite worldviews and morals, and business decisions made daily will reflect the worldview of one partner or the other. For the relationship to work, one or the other must abandon his moral center and move toward that of the other. More often than not, it is the believer who finds himself pressured to leave his Christian principles behind for the sake of profit and the growth of the business.

Of course, the closest alliance one person can have with another is found in marriage, and this is how the passage is usually interpreted. God’s plan is for a man and a woman to become “one flesh” (Genesis 2:24), a relationship so intimate that one literally and figuratively becomes part of the other. Uniting a believer with an unbeliever is essentially uniting opposites, which makes for a very difficult marriage relationship.

Got Questions ministries #fundie #kinkshaming gotquestions.org

At a later time, it may be helpful to scrutinize the kind of fantasy that seems to dominate your thoughts. Fantasies often reveal unmet needs that God wants to supply in healthy ways. Likewise, sexual fantasies can showcase a wounded place in our spirits that God needs to heal. If the fantasies persist and are disturbing, seeking godly counsel can help uncover the root of the heart wound producing them. When in doubt about a sexual fantasy or any other consuming thought, we can always apply the Philippians 4:8 test to see if it is pleasing to God. He wants to be Lord of every part of us, including our fantasies.

Got Questions Ministries #conspiracy #dunning-kruger #fundie #pratt gotquestions.org

In many cases of high-profile individuals leaving the faith, we observe that their departures from the faith were not “de-conversions” as much as “realizations.”

As individuals who leave their faith behind tell their stories, we often see that they gradually grew uncomfortable with and eventually rejected aspects of Christian culture. They knew for quite a while that they were going through the motions and simply “playing along” with Christianity. After a while, these individuals accepted that they lacked a deep or connected sense of truth. They didn’t change their ideology, per se, only their identification.

Got Questions Ministries #fundie #pratt #sexist gotquestions.org

Roe vs. Wade legalized murder, because abortion is murder. The growing baby is not a part of its mother, so killing it means killing a separate entity. A distinct human being. God abhors murder, as seen in many places in Scripture (e.g., Genesis 9:5; Exodus 20:13; Revelation 22:15).

Christians should view the Roe vs. Wade decision with sadness and outrage. We should do everything within our legal power to overturn it. Ironically, Norma McCorvey (Jane Roe in the landmark decision) was befriended by a pro-life leader whose love and patience broke through her fear and anger. McCorvey eventually reversed her opinion on abortion and joined the movement to overthrow Roe vs. Wade.

We should all follow the example of the man who befriended McCorvey and realize that behind every abortion there is a hurting mother. God loves that mother as much as He loves her baby. While Roe vs. Wade was a savage blow to pre-born children in America, the women who’ve had abortions since that court decision need to know there is hope and healing in Jesus Christ. God can forgive all sin.

Got Questions Ministries #fundie #transphobia #enbyphobia #dunning-kruger gotquestions.org

The reason preferred pronouns present a dilemma for Christians is that they imply something the Bible indicates is false: that a person can change genders or be born into the wrong biological sex. Referring to a person who is biologically male as “she” or “her” is, in literal terms, to say something untrue. Worse, when it comes to an issue such as transgenderism, using preferred pronouns can be construed as enabling or endorsing a harmful, unbiblical situation.

From a spiritual and scriptural standpoint, then, the literal intent behind preferred pronouns is unbiblical. Men are not women, and vice versa. Other than a tiny percentage of persons who are biologically intersexed and deserving of special consideration, there are no third, fourth, fifth, etc., genders, nor any basis for a person to “choose” such a thing. For the same reason that believers ought not pretend that other faiths offer salvation (John 14:6) or that other gods are real (1 John 4:1) or that something sinful is morally right (Isaiah 5:20), many believers conclude that it’s immoral to enable the basic premise behind the use of preferred pronouns.

This is why, at the very least, all believers, in all circumstances, need to be careful not to give the impression of accepting the assumption behind preferred pronouns. While Christ was merciful and loving to both the adulterous woman (John 8:10) and the woman at the well (John 4:23–24), He gave no mixed signals about their sin (John 4:17–18; 8:11).

[…]

Preferred pronouns also create issues from a secular standpoint, without taking religious values into account. As stated above, using words like he or she implies something about the biology of the subject. Forcing people to use preferred pronouns, then, would literally be a coercion of speech. Demanding that others use such terms implies that you have a right for other people to speak or write in ways that agree with you. At least in legal terms, it’s hard to imagine society could forcibly require the use of language that overtly contradicts certain opinions or ideas.

As a parallel, demanding use of preferred pronouns would be like insisting that others refer to us as “your majesty,” with a bow or curtsey, because we feel we are royal-blooded, even though they don’t believe we are.

Got Questions #fundie gotquestions.org

Question: "What is the gospel of inclusion?"

Answer: The gospel of inclusion is simply the old heresy of universalism re-packaged and given a new name. Universalism is the belief that all people will eventually be saved and go to heaven. The gospel of inclusion, as taught by Carlton Pearson and others, encompasses several false beliefs:

(1) The gospel of inclusion says that the death and resurrection of Jesus Christ paid the price for all of humanity to enjoy eternal life in heaven without any need for repentance.

(2) The gospel of inclusion teaches that salvation is unconditional and does not even require faith in Jesus Christ as the payment for mankind’s sin debt.

(3) The gospel of inclusion believes that all humanity is destined to life in heaven whether or not they realize it.

(4) The gospel of inclusion declares that all humanity will go to heaven regardless of religious affiliation.

(5) Lastly, the gospel of inclusion holds that only those who intentionally and consciously reject the grace of God—after having “tasted the fruit” of His grace—will spend eternity separated from God.

The gospel of inclusion runs counter to the clear teachings of Jesus and the Bible. In John’s Gospel, Jesus clearly states that the only path to salvation is through Him (John 14:6). God sent Jesus into the world to secure salvation for fallen humanity, but that salvation is only available to those who place their faith in Jesus Christ as God’s payment for their sin (John 3:16). The apostles echo this message (Ephesians 2:8–9; 1 Peter 1:8–9; 1 John 5:13). Faith in Jesus Christ means no longer trying to secure salvation based on works, but rather trusting that what Jesus did was sufficient to secure salvation.

In conjunction with faith is repentance. The two go hand-in-hand. Repentance is a change of mind about your sin and need for salvation through Christ by faith (Acts 2:38). The act of repentance is one in which we acknowledge that, before God, we’re sinners incapable of earning our way to salvation. When we repent of our sins, we turn away from them and seek Christ by faith.

Jesus offers salvation to everyone who is willing to repent and believe (John 3:16). However, Jesus Himself said that not everyone will believe (Matthew 7:13-14; John 3:19). No one likes to think that a loving and gracious God would send people to hell, but that is exactly what the Bible teaches. Jesus says that, at the end, the Son of Man will separate all the nations as a shepherd separates the sheep from the goats. The sheep (representing those who through faith in Jesus Christ have salvation secured) will go into the kingdom with Jesus. The goats (representing those who have rejected the salvation that Jesus offers) will go into hell, which is described as eternal fire (Matthew 25:31–46).

This teaching offends many, and, instead of conforming their thinking to the clear teaching of the Word of God, some change what the Bible says and spread this false teaching. The gospel of inclusion is an example of this.

Here are some additional arguments against the gospel of inclusion:

(1) If faith and repentance are not required to receive the gift of salvation, then why is the New Testament full of calls to repent and place your faith in Jesus Christ?

(2) If salvation doesn’t require faith in the finished work of Christ on the cross, then why did Jesus submit to such a humiliating and excruciatingly painful death? God could have just granted everyone a “divine pardon.”

(3) If everyone is going to go to heaven whether they realize it or not, then what about free will? Is the atheist who has spent his life rejecting God, the Bible, Jesus, and Christianity going to be dragged into heaven, kicking and screaming against his will? The gospel of inclusion seems to indicate that heaven will be filled with people who don’t necessarily want to be there.

(4) How can all people go to heaven regardless of religious affiliation if there are many religions which hold contradictory claims? For example, what about people who believe completely different things about the afterlife, such as reincarnation or annihilationism (i.e., the idea that at death we cease to exist after death)?

(5) Finally, if those who openly reject the grace of God don’t go to heaven, then it’s hardly a gospel of inclusion, is it? If all people do not go to heaven, do not call it the gospel of inclusion, because it still excludes some.

The apostle Paul called the message of the gospel the “fragrance of death” (2 Corinthians 2:16). What he meant by this is that, to many, the message of the gospel is offensive. It tells people the truth about their sin and hopeless state without Christ. It tells people that there is nothing they can do to bridge the gap between themselves and God. For centuries, there have been those (many with good intentions) who have attempted to soften the message of the gospel to get more people into church. On the surface, that seems like the wise thing to do, but in the end all it does is give people a false sense of security. Paul said that anyone who preaches a different gospel than the one he preached should be cursed (Galatians 1:8). That is strong language, but once you realize how vitally important the message of the gospel is, you also realize how vitally important it is to get it right. A false gospel doesn’t save anyone. All it does is condemn more people to hell and generate greater condemnation for those who purvey falsehoods such as the gospel of inclusion.

Got Questions #fundie gotquestions.org

Question: "Why did God allow Solomon to have 1,000 wives and concubines?"

Answer: First Kings 11:3 states that Solomon “had seven hundred wives, princesses, and three hundred concubines.” Obviously, God “allowed” Solomon to have these wives, but allowance is not the same as approval. Solomon’s marital decisions were in direct violation of God’s Law, and there were consequences.

Solomon started out well early in his life, listening to the counsel of his father, David, as recorded in 1 Kings 2:2-3, “Be strong, show yourself a man, and observe what the Lord your God requires: Walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses, so that you may prosper in all you do and wherever you go.” Solomon’s early humility is shown in 1 Kings 3:5-9 when he requests wisdom from the Lord. Wisdom is applied knowledge; it helps us make decisions that honor the Lord and agree with the Scriptures. Solomon’s book of Proverbs is filled with practical counsel on how to follow the Lord. Solomon also wrote the Song of Solomon, which presents a beautiful picture of what God intends marriage to be. So, King Solomon knew what was right, even if he didn’t always follow the right path.

Over time, Solomon forgot his own counsel and the wisdom of Scripture. God had given clear instructions for anyone who would be king: no amassing of horses, no multiplying of wives, and no accumulating of silver and gold (Deuteronomy 17:14-20). These commands were designed to prevent the king from trusting in military might, following foreign gods, and relying on wealth instead of on God. Any survey of Solomon’s life will show that he broke all three of these divine prohibitions!

Thus, Solomon’s taking of many wives and concubines was in direct violation of God’s Word. Just as God had predicted, “As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the LORD his God” (1 Kings 11:4). To please his wives, Solomon even got involved in sacrificing to Milcom (or Molech), a god that required “detestable” acts to be performed (1 Kings 11:7-8).

God allowed Solomon to make the choice to disobey, but Solomon’s choice brought inevitable consequences. “So the Lord said to Solomon, ‘Since this is your attitude and you have not kept my covenant and my decrees, which I commanded you, I will most certainly tear the kingdom away from you and give it to one of your subordinates’” (1 Kings 11:11). God showed mercy to Solomon for David’s sake (verse 12), but Solomon’s kingdom was eventually divided. Another chastisement upon Solomon was war with the Edomites and Aramians (verses 14-25).

Solomon was not a puppet king. God did not force him to do what was right. Rather, God laid out His will, blessed Solomon with wisdom, and expected the king to obey. In his later years, Solomon chose to disobey, and he was held accountable for his decisions.

It is instructive that, toward the end of Solomon’s life, God used him to write one more book, which we find in the Bible. The book of Ecclesiastes gives us “the rest of the story.” Solomon throughout the book tells us everything he tried in order to find fulfillment apart from God in this world, or “under the sun.” This is his own testimony: “I amassed silver and gold for myself, and the treasure of kings and provinces. I acquired . . . a harem as well–the delights of the heart of man” (Ecclesiastes 2:8). But his harem did not bring happiness. Instead, “Everything was meaningless, a chasing after the wind; nothing was gained under the sun” (verse 11). At the conclusion of Ecclesiastes, we find wise counsel: “Here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole [duty] of man” (12:13).”

It is never God’s will that anyone sin, but He does allow us to make our own choices. The story of Solomon is a powerful lesson for us that it does not pay to disobey. It is not enough to start well; we must seek God’s grace to finish well, too. Life without God is a dead-end street. Solomon thought that having 1,000 wives and concubines would provide happiness, but whatever pleasure he derived was not worth the price he paid. As a wiser Solomon said, “God will bring every deed into judgment” (Ecclesiastes 12:14).

Got Questions #fundie #homophobia gotquestions.org

Question: "What was the relationship between David and Jonathan?"

Answer: We know from 1 Samuel 18:1 that Jonathan loved David. Second Samuel 1:26 records David’s lament after Jonathan’s death, in which he said that his love for Jonathan was more wonderful than the love of a woman. Some use these two passages to suggest a homosexual relationship between David and Jonathan. This interpretation, however, should be rejected for at least three reasons.

First, the Hebrew word for “love” used here is not the typical word used for sexual activity. This word for “love” has clear political and diplomatic connotations (see 1 Samuel 16:21 and 1 Kings 5:1). Second, David’s comparison of his relationship with Jonathan with that of women is probably a reference to his experience with King Saul’s daughter. He was promised one of Saul’s daughters for killing Goliath. But Saul continued to add conditions upon this marriage with the underlying desire to have David killed in battle (1 Samuel 18:17, 25). The love David had received from Jonathan was greater than anything he could have received from Saul’s daughter. Third, the Bible clearly and consistently denounces homosexuality (Genesis 1:26-27; Leviticus 18:22; 20:13; Romans 1:18-25). Extolling a homosexual love between David and Jonathan would be contradicting the prohibitions of it found throughout the Bible.

The friendship between David and Jonathan was a covenantal relationship. In 1 Samuel 18:1-5, we read of David and Jonathan forming an agreement. In this agreement, Jonathan was to be second in command in David’s future reign, and David was to protect Jonathan’s family (1 Samuel 20:16-17, 42; 23:16-18).

Obviously, these two men were also very good friends. In their relationship we can see at least three qualities of true friendship. First, they sacrificed for one another. In 1 Samuel 18:4, we read that Jonathan gave David his clothes and military garb. The significance of this gift was that Jonathan recognized that David would one day be king of Israel. Rather than being envious or jealous, Jonathan submitted to God’s will and sacrificed his own right to the throne. Second, in 1 Samuel 19:1-3, we read of Jonathan’s loyalty toward and defense of David. King Saul told his followers to kill David. Jonathan rebuked his father and recalled David’s faithfulness to him in killing Goliath. Finally, Jonathan and David were also free to express their emotions with one another. In 1 Samuel 20, we read of a plan concocted by Jonathan to reveal his father’s plans toward David. Jonathan was going to practice his archery. If he told his servant that the arrows he shot were to the side of the target, David was safe. If Jonathan told his servant that the arrows were beyond the target, David was to leave and not return. Jonathan told the servant that the arrows were beyond the target, meaning that David should flee. After releasing his servant, Jonathan found David and the two men cried together.

Rather than being evidence for a homosexual relationship in the Bible, the account of David and Jonathan is an example of true biblical friendship. True friendship, according to the Bible, involves loyalty, sacrifice, compromise, and yes, emotional attachment. That is what we should learn from David and Jonathan. The idea that the only person in the Bible described as “a man after God’s own heart” (Acts 13:22), was a practicing homosexual (or bisexual) is ridiculous and has no true biblical basis.

Michael Houdmann #fundie gotquestions.org

Question: "Why is the idea of eternal damnation so repulsive to many people?"

Answer: In the shifting winds of modern cultures, the idea of everlasting torment and damnation is difficult for many people to grasp. Why is this? The Bible makes it clear that hell is a literal place. Christ spoke more about hell than He did of heaven. Not only Satan and his minions will be punished there, everyone who rejects Jesus Christ will spend eternity right along with them. A desire to reject or revise the doctrine of hell will not mitigate its flames or make the place go away. Still, the idea of eternal damnation is spurned by many, and here are some reasons for it:

The influence of contemporary thought. In this postmodern era, many go to great lengths to assure no one is offended, and the biblical doctrine of hell is considered offensive. It is too harsh, too old-fashioned, too insensitive. The wisdom of this world is focused on this life, with no thought of the life to come.

Fear. Never-ending, conscious punishment devoid of any hope is indeed a frightening prospect. Many people would rather ignore the source of fear than face it and deal with it biblically. The fact is, hell should be frightening, considering it is the place of judgment originally created for the devil and his angels (Matthew 25:41).

A flawed view of God’s love. Many who reject the idea of eternal damnation do so because they find it difficult to believe that a loving God could banish people to a place as horrific as hell for all eternity. However, God’s love does not negate His justice, His righteousness, or His holiness. Neither does His justice negate His love. In fact, God’s love has provided the way to escape His wrath: the sacrifice of Jesus Christ on the cross (John 3:16-18).

A downplaying of sin. Some find it shockingly unfair that the recompense for a mere lifetime of sinning should be an eternal punishment. Others reject the idea of hell because, in their minds, sin isn’t all that bad. Certainly not bad enough to warrant eternal torture. Of course, it is usually our own sin that we downplay; other people might deserve hell—murderers and the like. This attitude reveals a misunderstanding of the universally heinous nature of sin. The problem is an insistence on our own basic goodness, which precludes thoughts of a fiery judgment and denies the truth of Romans 3:10 (“There is no one righteous, not even one”). The egregiousness of iniquity compelled Christ to the cross. God hated sin to death.

Aberrant theories. Another reason people reject the concept of eternal damnation is that they have been taught alternative theories. One such theory is universalism, which says that everyone will eventually make it to heaven. Another theory is annihilationism, in which the existence of hell is acknowledged, but its eternal nature is denied. Annihilationists believe that those who end up in hell will eventually die and cease to exist (i.e., they will be annihilated). This theory simply makes hell a temporary punishment. Both these theories are presented as viable options to the biblical teaching on hell; however, both make the mistake of placing human opinion over divine revelation.

Incomplete teaching. Many contemporary pastors who do believe in the doctrine of hell consider it simply too delicate a subject to preach on. This further contributes to the modern denial of hell. Congregants in churches where hell is not preached are ignorant of what the Bible says on the subject and are prime candidates for deception on the issue. A pastor’s responsibility is “to contend for the faith that was once for all entrusted to the saints” (Jude 1:3), not pick and choose what parts of the Bible to leave out.

Satan’s ploys. Satan’s first lie was a denial of judgment. In the Garden of Eden, the serpent told Eve, “You will not surely die” (Genesis 3:4). It is still one of Satan’s main tactics. “The god of this age has blinded the minds of unbelievers” (2 Corinthians 4:4), and the blindness he produces includes a denial of God’s holy decrees. Convince the unsaved that there is no judgment, and they can “eat, drink and be merry” with no care for the future.

If we understand the nature of our Creator, we should have no difficulty understanding the concept of hell. “[God] is the Rock, His works are perfect, and all His ways are just. A faithful God who does no wrong, upright and just is He” (Deuteronomy 32:4, emphasis added). His desire is that no one perish but that all come to repentance (2 Peter 3:9).

To contradict the Bible’s teaching on hell is to say, essentially, “If I were God, I would not make hell like that.” The problem with such a mindset is its inherent pride—it smugly suggests that we can improve on God’s plan. However, we are not wiser than God; we are not more loving or more just. Rejecting or revising the biblical doctrine of hell carries a sad irony, which one writer put this way: “The only result of attempts, however well meaning, to air-condition hell is to assure that more and more people wind up there.”

Got Questions #fundie gotquestions.org

Question: "Is the universe eternal?"

Answer: The Bible makes it clear that the universe is not eternal, that it had a beginning, and that the beginning was its creation by God (Genesis 1:1). This truth has been denied by philosophers and pseudo-scientists who have come up with a variety of different theories in an effort to “prove” the eternality of the universe. Further, atheists will say that matter and energy are eternal, following the first law of thermodynamics—“Energy can be transformed (changed from one form to another), but it can neither be created nor destroyed.”

Philosophically, why do we have something rather than nothing at all? If the universe had a beginning, then it must have a cause, and therefore cannot be eternal. And every drop of evidence we have points to the universe having a beginning, but this truth is not something welcomed by naturalists and atheists. Numerous scientifically minded atheists have expressed a desire to find a loophole to the scientific fact that the present order of nature had a beginning. Unfortunately for them, such a loophole does not exist. Here are five proofs that the universe is not eternal:

(1) The universe is running down, and something that is running down must have started at some point. The second law of thermodynamics states that the universe is running out of usable energy and if you doubt this, look in the mirror (you’re aging and running down just like everything else).

(2) The universe is expanding. This was confirmed through the Hubble telescope many years ago, and it is interesting to note that the universe is expanding from a single point, meaning the entire universe could be contracted back into a single point. Also, note that the universe is not expanding into space, but space itself is expanding.

(3) The radiation echo was discovered by Bell Labs scientists in 1965. What is it? It is the heat afterglow from the Big Bang. Its discovery dealt a death blow to any theory of the universe being in a steady state because it shows instead that the universe exploded.

(4) Galaxy Seeds. Scientists believe that, if the Big Bang is true (first, there was nothing, then, BANG, something came into being), then temperature “ripples” should exist in space, and it would be these ripples that enabled matter to collect into galaxies. To discover whether these ripples exist, the Cosmic Background Explorer – COBE – was launched in 1989 to find them, with the findings being released in 1992. What COBE found was perfect/precise ripples that, sure enough, enable galaxies to form. So critical and spectacular was this finding that the NASA lead for COBE, said, “If you’re religious, it’s like looking at God.”

(5) Albert Einstein’s theory of relativity means that the universe had a beginning and was not eternal as he had previously believed (Einstein was originally a pantheist). His theory proved that the universe is not a cause, but instead one big effect—something brought it into existence. Einstein disliked his end result so much that he introduced a “fudge factor” into his theory that allowed for an eternal universe. But there was only one problem. His fudge factor required a division by zero in his calculations—a mathematical error any good math student knows not to make. When discovered by other mathematicians, Einstein admitted his error calling it “the greatest blunder of my life.” After his acknowledgment, and upon confirming further research that showed the universe expanding just as his theory of relativity predicted, Einstein bowed to the fact that the universe is not eternal and said that he wanted “to know how God created the world.”

Further, it should be understood that every effect must resemble its cause. This is because, simply put, you cannot give what you do not have, so it is impossible for an effect to possess something its originating cause did not have. That being the case, how can one believe that an impersonal, amoral, purposeless, and meaningless universe accidentally created beings that are full of personality, morals, meaning, and purpose? Only mind can create mind. In the end it is either matter before mind or mind before matter, and all scientific, philosophical, and reasonable evidence points to the latter.

In conclusion, we find that all scientific evidence points to the fact that the universe had a beginning, just as the Bible states, and that a Cause must exist that resembles all we know today. As Lord Kelvin, a British scientist once said, "If you study science deep enough and long enough, it will force you to believe in God."

Got Questions #fundie gotquestions.org

Question: "Why is the idea of eternal damnation so repulsive to many people?"

Answer: In the shifting winds of modern cultures, the idea of everlasting torment and damnation is difficult for many people to grasp. Why is this? The Bible makes it clear that hell is a literal place. Christ spoke more about hell than He did of heaven. Not only Satan and his minions will be punished there, everyone who rejects Jesus Christ will spend eternity right along with them. A desire to reject or revise the doctrine of hell will not mitigate its flames or make the place go away. Still, the idea of eternal damnation is spurned by many, and here are some reasons for it:

The influence of contemporary thought. In this postmodern era, many go to great lengths to assure no one is offended, and the biblical doctrine of hell is considered offensive. It is too harsh, too old-fashioned, too insensitive. The wisdom of this world is focused on this life, with no thought of the life to come.

Fear. Never-ending, conscious punishment devoid of any hope is indeed a frightening prospect. Many people would rather ignore the source of fear than face it and deal with it biblically. The fact is, hell should be frightening, considering it is the place of judgment originally created for the devil and his angels (Matthew 25:41).

A flawed view of God’s love. Many who reject the idea of eternal damnation do so because they find it difficult to believe that a loving God could banish people to a place as horrific as hell for all eternity. However, God’s love does not negate His justice, His righteousness, or His holiness. Neither does His justice negate His love. In fact, God’s love has provided the way to escape His wrath: the sacrifice of Jesus Christ on the cross (John 3:16-18).

A downplaying of sin. Some find it shockingly unfair that the recompense for a mere lifetime of sinning should be an eternal punishment. Others reject the idea of hell because, in their minds, sin isn’t all that bad. Certainly not bad enough to warrant eternal torture. Of course, it is usually our own sin that we downplay; other people might deserve hell—murderers and the like. This attitude reveals a misunderstanding of the universally heinous nature of sin. The problem is an insistence on our own basic goodness, which precludes thoughts of a fiery judgment and denies the truth of Romans 3:10 (“There is no one righteous, not even one”). The egregiousness of iniquity compelled Christ to the cross. God hated sin to death.

Aberrant theories. Another reason people reject the concept of eternal damnation is that they have been taught alternative theories. One such theory is universalism, which says that everyone will eventually make it to heaven. Another theory is annihilationism, in which the existence of hell is acknowledged, but its eternal nature is denied. Annihilationists believe that those who end up in hell will eventually die and cease to exist (i.e., they will be annihilated). This theory simply makes hell a temporary punishment. Both these theories are presented as viable options to the biblical teaching on hell; however, both make the mistake of placing human opinion over divine revelation.

Incomplete teaching. Many contemporary pastors who do believe in the doctrine of hell consider it simply too delicate a subject to preach on. This further contributes to the modern denial of hell. Congregants in churches where hell is not preached are ignorant of what the Bible says on the subject and are prime candidates for deception on the issue. A pastor’s responsibility is “to contend for the faith that was once for all entrusted to the saints” (Jude 1:3), not pick and choose what parts of the Bible to leave out.

Satan’s ploys. Satan’s first lie was a denial of judgment. In the Garden of Eden, the serpent told Eve, “You will not surely die” (Genesis 3:4). It is still one of Satan’s main tactics. “The god of this age has blinded the minds of unbelievers” (2 Corinthians 4:4), and the blindness he produces includes a denial of God’s holy decrees. Convince the unsaved that there is no judgment, and they can “eat, drink and be merry” with no care for the future.

If we understand the nature of our Creator, we should have no difficulty understanding the concept of hell. “[God] is the Rock, His works are perfect, and all His ways are just. A faithful God who does no wrong, upright and just is He” (Deuteronomy 32:4, emphasis added). His desire is that no one perish but that all come to repentance (2 Peter 3:9).

To contradict the Bible’s teaching on hell is to say, essentially, “If I were God, I would not make hell like that.” The problem with such a mindset is its inherent pride—it smugly suggests that we can improve on God’s plan. However, we are not wiser than God; we are not more loving or more just. Rejecting or revising the biblical doctrine of hell carries a sad irony, which one writer put this way: “The only result of attempts, however well meaning, to air-condition hell is to assure that more and more people wind up there.”

Got Questions #fundie gotquestions.org

Question: "What is the difference between the ceremonial law, the moral law, and the judicial law in the Old Testament?"

Answer: The law of God given to Moses is a comprehensive set of guidelines to ensure that the Israelites' behavior reflected their status as God's chosen people. It encompasses moral behavior, their position as a godly example to other nations, and systematic procedures for acknowledging God's holiness and mankind's sinfulness. In an attempt to better understand the purpose of these laws, Jews and Christians categorize them. This has led to the distinction between moral law, ceremonial law, and judicial law.

Moral Law
The moral laws, or mishpatim, relate to justice and judgment and are often translated as "ordinances." Mishpatim are said to be based on God's holy nature. As such, the ordinances are holy, just, and unchanging. Their purpose is to promote the welfare of those who obey. The value of the laws is considered obvious by reason and common sense. The moral law encompasses regulations on justice, respect, and sexual conduct, and includes the Ten Commandments. It also includes penalties for failure to obey the ordinances. Moral law does not point people to Christ; it merely illuminates the fallen state of all mankind.

Modern Protestants are divided over the applicability of mishpatim in the church age. Some believe that Jesus' assertion that the law will remain in effect until the earth passes away (Matthew 5:18) means that believers are still bound to it. Others, however, understand that Jesus fulfilled this requirement (Matthew 5:17), and that we are instead under the law of Christ (Galatians 6:2), which is thought to be "love God and love others" (Matthew 22:36-40). Although many of the moral laws in the Old Testament give excellent examples as to how to love God and love others, and freedom from the law is not license to sin (Romans 6:15), we are not specifically bound by mishpatim.

Ceremonial Law
The ceremonial laws are called hukkim or chuqqah in Hebrew, which literally means “custom of the nation”; the words are often translated as “statutes.” These laws seem to focus the adherent’s attention on God. They include instructions on regaining right standing with God (e.g., sacrifices and other ceremonies regarding “uncleanness”), remembrances of God’s work in Israel (e.g., feasts and festivals), specific regulations meant to distinguish Israelites from their pagan neighbors (e.g., dietary and clothing restrictions), and signs that point to the coming Messiah (e.g., the Sabbath, circumcision, Passover, and the redemption of the firstborn). Some Jews believe that the ceremonial law is not fixed. They hold that, as societies evolve, so do God’s expectations of how His followers should relate to Him. This view is not indicated in the Bible.

Christians are not bound by ceremonial law. Since the church is not the nation of Israel, memorial festivals, such as the Feast of Weeks and Passover, do not apply. Galatians 3:23-25 explains that since Jesus has come, Christians are not required to sacrifice or circumcise. There is still debate in Protestant churches over the applicability of the Sabbath. Some say that its inclusion in the Ten Commandments gives it the weight of moral law. Others quote Colossians 2:16-17 and Romans 14:5 to explain that Jesus has fulfilled the Sabbath and become our Sabbath rest. As Romans 14:5 says, "Each one should be fully convinced in his own mind." The applicability of the Old Testament law in the life of a Christian has always related to its usefulness in loving God and others. If someone feels observing the Sabbath aids him in this, he is free to observe it.

Judicial/Civil Law
The Westminster Confession adds the category of judicial or civil law. These laws were specifically given for the culture and place of the Israelites and encompass all of the moral law except the Ten Commandments. This includes everything from murder to restitution for a man gored by an ox and the responsibility of the man who dug a pit to rescue his neighbor's trapped donkey (Exodus 21:12-36). Since the Jews saw no difference between their God-ordained morality and their cultural responsibilities, this category is used by Christians far more than by Jewish scholars.

The division of the Jewish law into different categories is a human construct designed to better understand the nature of God and define which laws church-age Christians are still required to follow. Many believe the ceremonial law is not applicable, but we are bound by the Ten Commandments. All the law is useful for instruction (2 Timothy 3:16), and nothing in the Bible indicates that God intended a distinction of categories. Christians are not under the law (Romans 10:4). Jesus fulfilled the law, thus abolishing the difference between Jew and Gentile "so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross—" (Ephesians 2:15-16).

Got Questions #fundie gotquestions.org

Question: "Is annihilationism biblical?"

Answer: Annihilationism is the belief that unbelievers will not experience an eternity of suffering in hell, but will instead be “extinguished” after death. For many, annihilationism is an attractive belief because of the awfulness of the idea of people spending eternity in hell. While there are some passages that seem to argue for annihilationism, a comprehensive look at what the Bible says about the destiny of the wicked reveals the fact that punishment in hell is eternal. A belief in annihilationism results from a misunderstanding of one or more of the following doctrines: 1) the consequences of sin, 2) the justice of God, 3) the nature of hell.

In relation to the nature of hell, annihilationists misunderstand the meaning of the lake of fire. Obviously, if a human being were cast into a lake of burning lava, he/she would be almost instantly consumed. However, the lake of fire is both a physical and spiritual realm. It is not simply a human body being cast into the lake of fire; it is a human’s body, soul, and spirit. A spiritual nature cannot be consumed by physical fire. It seems that the unsaved are resurrected with a body prepared for eternity just as the saved are (Revelation 20:13; Acts 24:15). These bodies are prepared for an eternal fate.

Eternity is another aspect which annihilationists fail to fully comprehend. Annihilationists are correct that the Greek word aionion, which is usually translated “eternal,” does not by definition mean “eternal.” It specifically refers to an “age” or “eon,” a specific period of time. However, it is clear that in New Testament, aionion is sometimes used to refer to an eternal length of time. Revelation 20:10 speaks of Satan, the beast, and the false prophet being cast into the lake of fire and being tormented “day and night forever and ever.” It is clear that these three are not “extinguished” by being cast into the lake of fire. Why would the fate of the unsaved be any different (Revelation 20:14-15)? The most convincing evidence for the eternality of hell is Matthew 25:46, “Then they [the unsaved] will go away to eternal punishment, but the righteous to eternal life.” In this verse, the same Greek word is used to refer to the destiny of the wicked and the righteous. If the wicked are only tormented for an “age,” then the righteous will only experience life in heaven for an “age.” If believers will be in heaven forever, unbelievers will be in hell forever.

Another frequent objection to the eternality of hell by annihilationists is that it would be unjust for God to punish unbelievers in hell for eternity for a finite amount of sin. How could it be fair for God to take a person who lived a sinful, 70-year life, and punish him/her for all of eternity? The answer is that our sin bears an eternal consequence because it is committed against an eternal God. When King David committed the sins of adultery and murder he stated, “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4). David had sinned against Bathsheba and Uriah; how could David claim to have only sinned against God? David understood that all sin is ultimately against God. God is an eternal and infinite Being. As a result, all sin against Him is worthy of an eternal punishment. It is not a matter of the length of time we sin, but the character of the God against whom we sin.

A more personal aspect of annihilationism is the idea that we could not possibly be happy in heaven if we knew that some of our loved ones were suffering an eternity of torment in hell. However, when we arrive in heaven, we will not have anything to complain about or be saddened by. Revelation 21:4 tells us, “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” If some of our loved ones are not in heaven, we will be in 100 percent complete agreement that they do not belong there and that they are condemned by their own refusal to accept Jesus Christ as their Savior (John 3:16; 14:6). It is hard to understand this, but we will not be saddened by the lack of their presence. Our focus should not be on how we can enjoy heaven without all of our loved ones there, but on how we can point our loved ones to faith in Christ so that they will be there.

Hell is perhaps a primary reason why God sent Jesus Christ to pay the penalty for our sins. Being “extinguished” after death is no fate to dread, but an eternity in hell most definitely is. Jesus’ death was an infinite death, paying our infinite sin debt so that we would not have to pay it in hell for eternity (2 Corinthians 5:21). When we place our faith in Him, we are saved, forgiven, cleansed, and promised an eternal home in heaven. But if we reject God’s gift of eternal life, we will face the eternal consequences of that decision.

Got Questions #fundie gotquestions.org

Question: "How is eternity in hell a fair punishment for sin?"

Answer: This is an issue that bothers many people who have an incomplete understanding of three things: the nature of God, the nature of man, and the nature of sin. As fallen, sinful human beings, the nature of God is a difficult concept for us to grasp. We tend to see God as a kind, merciful Being whose love for us overrides and overshadows all His other attributes. Of course God is loving, kind, and merciful, but He is first and foremost a holy and righteous God. So holy is He that He cannot tolerate sin. He is a God whose anger burns against the wicked and disobedient (Isaiah 5:25; Hosea 8:5; Zechariah 10:3). He is not only a loving God—He is love itself! But the Bible also tells us that He hates all manner of sin (Proverbs 6:16-19). And while He is merciful, there are limits to His mercy. “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon” (Isaiah 55:6-7).

Humanity is corrupted by sin, and that sin is always directly against God. When David sinned by committing adultery with Bathsheba and having Uriah murdered, he responded with an interesting prayer: “Against you, you only, have I sinned and done what is evil in your sight—” (Psalm 51:4). Since David had sinned against Bathsheba and Uriah, how could he claim to have only sinned against God? David understood that all sin is ultimately against God. God is an eternal and infinite Being (Psalm 90:2). As a result, all sin requires an eternal punishment. God’s holy, perfect, and infinite character has been offended by our sin. Although to our finite minds our sin is limited in time, to God—who is outside of time—the sin He hates goes on and on. Our sin is eternally before Him and must be eternally punished in order to satisfy His holy justice.

No one understands this better than someone in hell. A perfect example is the story of the rich man and Lazarus. Both died, and the rich man went to hell while Lazarus went to paradise (Luke 16). Of course, the rich man was aware that his sins were only committed during his lifetime. But, interestingly, he never says, “How did I end up here?” That question is never asked in hell. He does not say, “Did I really deserve this? Don't you think this is a little extreme? A little over the top?” He only asks that someone go to his brothers who are still alive and warn them against his fate.

Like the rich man, every sinner in hell has a full realization that he deserves to be there. Each sinner has a fully informed, acutely aware, and sensitive conscience which, in hell, becomes his own tormenter. This is the experience of torture in hell—a person fully aware of his or her sin with a relentlessly accusing conscience, without relief for even one moment. The guilt of sin will produce shame and everlasting self-hatred. The rich man knew that eternal punishment for a lifetime of sins is justified and deserved. That is why he never protested or questioned being in hell.

The realities of eternal damnation, eternal hell, and eternal punishment are frightening and disturbing. But it is good that we might, indeed, be terrified. While this may sound grim, there is good news. God loves us (John 3:16) and wants us to be saved from hell (2 Peter 3:9). But because God is also just and righteous, He cannot allow our sin to go unpunished. Someone has to pay for it. In His great mercy and love, God provided His own payment for our sin. He sent His Son Jesus Christ to pay the penalty for our sins by dying on the cross for us. Jesus’ death was an infinite death because He is the infinite God/man, paying our infinite sin debt, so that we would not have to pay it in hell for eternity (2 Corinthians 5:21). If we confess our sin and place our faith in Christ, asking for God’s forgiveness based on Christ’s sacrifice, we are saved, forgiven, cleansed, and promised an eternal home in heaven. God loved us so much that He provided the means for our salvation, but if we reject His gift of eternal life, we will face the eternal consequences of that decision.

Got Questions #fundie #homophobia gotquestions.org

Question: "Does God hate shrimp?"

Answer: The essential argument of GodHatesShrimp.com is that we should not condemn homosexuality as a sin based on the Old Testament because the Old Testament also refers to eating certain kinds of seafood (including shrimp) as an abomination, yet Christians do not have any problem with eating shrimp or any of the other forbidden foods. Does the "God hates shrimp" argument have any validity? Yes and no.

First, it is important to note that the title "God hates shrimp" is a reaction to a particular group of anti-homosexuality protestors that are famous for promoting the saying "God hates fags." The argument is that if God hates homosexuals, based on the Old Testament Law, then God equally hates those who eat shrimp. The Bible nowhere says that God hates homosexuals, however. There are lists of things that God hates in the Old Testament (see Proverbs 6:16-19), and homosexuality does not make the list. Yes, homosexuality is a sin, and yes, God hates sin. But again, the Bible nowhere says that God hates homosexuals, or that homosexuality is any more difficult for God to forgive.

Back to the "God hates shrimp" argument - is it valid? Yes and no. First, a Christian should never make an argument exclusively using the Old Testament Law. Jesus fulfilled the Law, ending its requirements (Romans 10:4; Galatians 3:23-25; Ephesians 2:15). If you use the Old Testament Law as the sole argument for homosexuality being a sin, you should also declare that everything the Law outlaws to be sin: eating shrimp, wearing clothing of mixed fabrics, sowing different types of seed into the same field, etc. No, Jesus fulfilled the Law. Christians are not bound by the Old Testament Law, but rather are to be subject to the Law of Christ (Matthew 22:37-39; Galatians 6:2).

So, if the Old Testament Law cannot exclusively be used to argue for homosexuality being sinful, why then do Christians believe homosexuality is sinful? The answer is that the New Testament also clearly and explicitly states that homosexuality is both immoral and unnatural (Romans 1:26-27; 1 Corinthians 6:9). The New Testament confirms the Old Testament command against homosexuality, explains why the command existed, and argues for why homosexuality should continue to be considered sinful. What then about shrimp? Does God still hate shrimp? No. Jesus Himself "declared all foods clean" (Mark 7:19). Jesus later confirmed this in a vision to Peter (Acts 10:15). While the New Testament confirms that homosexuality is sinful, it clearly indicates the food laws to be null and void. God never hated shrimp. Rather, God disallowed the consumption of shrimp to distinguish the Israelites' diet from that of the surrounding nations, and likely due to the fact that since they are bottom-feeders, shrimp are really not very healthy.

What should be learned from the "God hates shrimp" argument is that we should use the word of God consistently, "rightly dividing the word of truth" (2 Timothy 2:15, NKJV). As New Covenant believers, we are not to use the Old Testament Law as the exclusive basis for our morality. Rather, we are to study the whole counsel of Scripture and live accordingly.

Got Questions #fundie gotquestions.org

Question: "Why did God allow polygamy / bigamy in the Bible?"

Answer: The question of polygamy is an interesting one in that most people today view polygamy as immoral while the Bible nowhere explicitly condemns it. The first instance of polygamy/bigamy in the Bible was that of Lamech in Genesis 4:19: “Lamech married two women.” Several prominent men in the Old Testament were polygamists. Abraham, Jacob, David, Solomon, and others all had multiple wives. Solomon had 700 wives and 300 concubines (essentially wives of a lower status), according to 1 Kings 11:3. What are we to do with these instances of polygamy in the Old Testament? There are three questions that need to be answered: 1) Why did God allow polygamy in the Old Testament? 2) How does God view polygamy today? 3) Why did it change?

1) Why did God allow polygamy in the Old Testament? The Bible does not specifically say why God allowed polygamy. As we speculate about God’s silence, there are a few key factors to consider. First, while there are slightly more male babies than female babies, due to women having longer lifespans, there have always been more women in the world than men. Current statistics show that approximately 50.5 percent of the world population are women. Assuming the same percentages in ancient times, and multiplied by millions of people, there would be tens of thousands more women than men. Second, warfare in ancient times was especially brutal, with an incredibly high rate of fatality. This would have resulted in an even greater percentage of women to men. Third, due to patriarchal societies, it was nearly impossible for an unmarried woman to provide for herself. Women were often uneducated and untrained. Women relied on their fathers, brothers, and husbands for provision and protection. Unmarried women were often subjected to prostitution and slavery. The significant difference between the number of women and men would have left many, many women in an undesirable situation.

So, it seems that God may have allowed polygamy to protect and provide for the women who could not find a husband otherwise. A man would take multiple wives and serve as the provider and protector of all of them. While definitely not ideal, living in a polygamist household was far better than the alternatives: prostitution, slavery, or starvation. In addition to the protection/provision factor, polygamy enabled a much faster expansion of humanity, fulfilling God’s command to “be fruitful and increase in number; multiply on the earth” (Genesis 9:7). Men are capable of impregnating multiple women in the same time period, causing humanity to grow much faster than if each man was only producing one child each year.

2) How does God view polygamy today? Even while allowing polygamy, the Bible presents monogamy as the plan which conforms most closely to God’s ideal for marriage. The Bible says that God’s original intention was for one man to be married to only one woman: “For this reason a man will leave his father and mother and be united to his wife [not wives], and they will become one flesh [not fleshes]” (Genesis 2:24). While Genesis 2:24 is describing what marriage is, rather than how many people are involved, the consistent use of the singular should be noted. In Deuteronomy 17:14-20, God says that the kings were not supposed to multiply wives (or horses or gold). While this cannot be interpreted as a command that the kings must be monogamous, it can be understood as declaring that having multiple wives causes problems. This can be clearly seen in the life of Solomon (1 Kings 11:3-4).

In the New Testament, 1 Timothy 3:2, 12 and Titus 1:6 give “the husband of one wife” in a list of qualifications for spiritual leadership. There is some debate as to what specifically this qualification means. The phrase could literally be translated “a one-woman man.” Whether or not this phrase is referring exclusively to polygamy, in no sense can a polygamist be considered a “one-woman man.” While these qualifications are specifically for positions of spiritual leadership, they should apply equally to all Christians. Should not all Christians be “above reproach...temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money” (1 Timothy 3:2-4)? If we are called to be holy (1 Peter 1:16), and if these standards are holy for elders and deacons, then they are holy for all.

Ephesians 5:22-33 speaks of the relationship between husbands and wives. When referring to a husband (singular), it always also refers to a wife (singular). “For the husband is the head of the wife [singular] — He who loves his wife [singular] loves himself. For this reason a man will leave his father and mother and be united to his wife [singular], and the two will become one flesh....Each one of you also must love his wife [singular] as he loves himself, and the wife [singular] must respect her husband [singular].” While a somewhat parallel passage, Colossians 3:18-19, refers to husbands and wives in the plural, it is clear that Paul is addressing all the husbands and wives among the Colossian believers, not stating that a husband might have multiple wives. In contrast, Ephesians 5:22-33 is specifically describing the marital relationship. If polygamy were allowable, the entire illustration of Christ’s relationship with His body (the church) and the husband-wife relationship falls apart.

3) Why did it change? It is not so much God’s disallowing something He previously allowed as it is God’s restoring marriage to His original plan. Even going back to Adam and Eve, polygamy was not God’s original intent. God seems to have allowed polygamy to solve a problem, but it is not the ideal. In most modern societies, there is absolutely no need for polygamy. In most cultures today, women are able to provide for and protect themselves—removing the only “positive” aspect of polygamy. Further, most modern nations outlaw polygamy. According to Romans 13:1-7, we are to obey the laws the government establishes. The only instance in which disobeying the law is permitted by Scripture is if the law contradicts God’s commands (Acts 5:29). Since God only allows for polygamy, and does not command it, a law prohibiting polygamy should be upheld.

Are there some instances in which the allowance for polygamy would still apply today? Perhaps, but it is unfathomable that there would be no other possible solution. Due to the “one flesh” aspect of marriage, the need for oneness and harmony in marriage, and the lack of any real need for polygamy, it is our firm belief that polygamy does not honor God and is not His design for marriage.

Got Questions #fundie gotquestions.org

Question: "Was Yahweh originally a Edomite or Canaanite god?"

Answer: The idea that Yahweh started out as an Edomite, Midianite, or Canaanite deity is a modern myth promoted by secular scholars. The starting point for these theorists is an anti-scholarly bias against the possibility that God is who the Bible says He is, namely, the one-and-only Creator, Author of life, Judge, and Savior of the world (Genesis 1:1; 18:25;Acts 3:15; John 3:16). Rather than acknowledge that God made man in God’s image (Genesis 1:26–27), they assume that man made God in man’s image. And when you begin with a premise that is an error, you’re guaranteed an invalid conclusion.

The false theory that Yahweh, the God of the Bible, was created out of the chief god of Edom with influence from Midian relies on the following points:

• During the Exodus out of Egypt, Israel had to pass by the nations of Edom and Midian on their way to the Promised Land (Canaan). During their forty years in the wilderness, as they fashioned a new religion, Israel was supposedly influenced by Edom’s and Midian’s religious beliefs.

• The Midianites—descendants of Midian, a son of Abraham (Genesis 25:1)—had a priest named Reuel (Exodus 2:18) or Jethro (Exodus 3:1 and later). Moses, the author of the first five books of the Bible, marriedJethro’s daughter. Moses then presumably brought much of his father-in-law’s theology into his own new religion and our Scripture, including Jethro’s god(s).

• God’s name in Scripture is transliterated from the Hebrew as YHWH, probably meaning “I Am” (Exodus 3:13–14). There is an obscure reference in a 13th-century BC Egyptian document to a region in Edom associated with JWH, possibly indicating that JWH was a national god of Edom. Of course, the spelling JWH is similar to YHWH.

• Edom, populated by descendants of Esau (Abraham’s grandson and Israel’s/Jacob’s brother), worshiped a local god named Qos; certain Bible verses show that Israel’s God acted locally and in some of the same places as Qos; therefore, the Hebrew concept of God may be based on Edom’s Qos. Some Bible verses referring to areas within Edom include the following:

Deuteronomy 33:2 – “The LORD [Yahweh] came from Sinai and dawned over them from Seir; he shone forth from Mount Paran.”

Judges 5:4–5 – “When you, Lord, went out from Seir, / when you marched from the land of Edom, / the earth shook, the heavens poured, / the clouds poured down water. / The mountains quaked before the Lord, the One of Sinai, / before the Lord, the God of Israel.”

Habakkuk 3:3a – “God came from Teman, the Holy One from Mount Paran.”

This last error—that Yahweh is linked to the god of Edom because of His localized actions—is especially inexcusable for any serious scholar. Verses throughout the Bible speak of God’s appearing and acting in many specific locations. There is no logically sound reason for concluding that Moses and all the Bible writers after him were confused about whether God was some petty, magical deity haunting the neighborhood or the Being greater than the universe He created. In fact, the remainder of Habakkuk 3:3 lays the question to rest: “His glory covered the heavens and his praise filled the earth.” This is not a description of a local god. See alsoDeuteronomy 10:14; 2 Chronicles 2:6; Psalm 19:1–4; and Hebrews 1:10–12.

So, the whole theory that Yahweh was borrowed from local mythologies in Edom and Midian rests on 1) Israel’s route through the desert, 2) Moses’ choice of a wife, 3) a similarly spelled word, and 4) mentions of Edom in the Bible. It’s not much to go on, but it’s all the theorists have. When you reject the truth of God’s revealing Himself in Scripture, you’re left to grasp at straws.

Sadly, the confusion about Yahweh’s being an Edomite or Midianite god is common among modern scholars. They “discover” tiny clues from which they fabricate entire myths—all of which just happen to “disprove” the Bible. They even claim to know more about ancient cultures and beliefs than the very people who lived at that time, spoke that language, read those Scriptures, and worshiped that God. The Bible refers to such scholars as “claiming to be wise, they became fools” (Romans 1:22).

Fortunately, there is plenty of excellent scholarship, both Christian and secular, to refute the notion that Yahweh was an outgrowth of various pagan gods. There is much study being done that continues to astound the world by proving again and again the Bible’s amazing historic, geographic, scientific, and spiritual accuracy. Of all the thousands of holy books in the world, only the Bible has survived every attempt to destroy or discredit it, coming through each attack with even more confirmation that it is the error-free, inspiredWord of God (Psalm 119:89).

got quesitons #fundie gotquestions.org

God’s choosing to be gracious to some is not unfair to the others. No one deserves anything from God; therefore, no one can object if he does not receive anything from God. An illustration would be a man randomly handing out money to five people in a crowd of twenty. Would the fifteen people who did not receive money be upset? Probably so. Do they have a right to be upset? No, they do not. Why? Because the man did not owe anyone money. He simply decided to be gracious to some.

Got Questions #fundie #homophobia gotquestions.org

Question: "What was the sin of Sodom and Gomorrah?"

Answer: The biblical account of Sodom and Gomorrah is recorded in Genesis chapters 18-19. Genesis chapter 18 records the Lord and two angels coming to speak with Abraham. The Lord informed Abraham that "the outcry against Sodom and Gomorrah is so great and their sin so grievous" (Genesis 18:20). Verses 22-33 record Abraham pleading with the Lord to have mercy on Sodom and Gomorrah because Abraham's nephew, Lot, and his family lived in Sodom.

Genesis chapter 19 records the two angels, disguised as human men, visiting Sodom and Gomorrah. Lot met the angels in the city square and urged them to stay at his house. The angels agreed. The Bible then informs us, "Before they had gone to bed, all the men from every part of the city of Sodom — both young and old — surrounded the house. They called to Lot, 'Where are the men who came to you tonight? Bring them out to us so that we can have sex with them'" (Genesis 19:4–5). The angels then proceed to blind all the men of Sodom and Gomorrah and urge Lot and his family to flee from the cities to escape the wrath that God was about to deliver. Lot and his family flee the city, and then "the LORD rained down burning sulfur on Sodom and Gomorrah — from the LORD out of the heavens. Thus he overthrew those cities and the entire plain, including all those living in the cities..." (Genesis 19:24).

In light of the passage, the most common response to the question "What was the sin of Sodom and Gomorrah?" is that it was homosexuality. That is how the term "sodomy" came to be used to refer to anal sex between two men, whether consensual or forced. Clearly, homosexuality was part of why God destroyed the two cities. The men of Sodom and Gomorrah wanted to perform homosexual gang rape on the two angels (who were disguised as men). At the same time, it is not biblical to say that homosexuality was the exclusive reason why God destroyed Sodom and Gomorrah. The cities of Sodom and Gomorrah were definitely not exclusive in terms of the sins in which they indulged.

Ezekiel 16:49-50 declares, "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me..." The Hebrew word translated "detestable" refers to something that is morally disgusting and is the exact same word used in Leviticus 18:22 that refers to homosexuality as an "abomination." Similarly, Jude 7 declares, "...Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion." So, again, while homosexuality was not the only sin in which the cities of Sodom and Gomorrah indulged, it does appear to be the primary reason for the destruction of the cities.

Those who attempt to explain away the biblical condemnations of homosexuality claim that the sin of Sodom and Gomorrah was inhospitality. The men of Sodom and Gomorrah were certainly being inhospitable. There is probably nothing more inhospitable than homosexual gang rape. But to say God completely destroyed two cities and all their inhabitants for being inhospitable clearly misses the point. While Sodom and Gomorrah were guilty of many other horrendous sins, homosexuality was the reason God poured fiery sulfur on the cities, completely destroying them and all of their inhabitants. To this day, the area where Sodom and Gomorrah were located remains a desolate wasteland. Sodom and Gomorrah serve as a powerful example of how God feels about sin in general, and homosexuality specifically.

Got Questions #fundie gotquestions.org

Question: "Was the Apostle Paul actually a false prophet?"

Answer: The theory that the apostle Paul was a false prophet and not a true follower of Christ is usually put forth by those of the Hebrew roots movement persuasion, among others. They believe Christians should submit to the Old Testament Law, but Paul clearly disagrees with them, proclaiming that Christians are no longer under the Mosaic Law (Romans 10:4; Galatians 3:23-25; Ephesians 2:15), but the Law of Christ (Galatians 6:2), which is to “love the Lord your God with all your heart and with all your soul and with all your mind—and to love your neighbor as yourself” (Matthew 22:37-39). Rather than submitting to God’s Word, the Hebrew roots movement simply dismisses Paul altogether and claims that Paul was a false apostle and that his writings should not be in the Bible.

But Paul’s apostolic authority has been well documented in Scripture, beginning with his dramatic Damascus Road experience which changed him from a Christ-hating persecutor of Christians to the foremost spokesman for the faith. His astonishing change of heart is one of the clearest indications of his anointing by the Lord Jesus Himself.

Tom Tarrants, once labeled “the most dangerous man in Mississippi,” was one of the top men on the FBI’s most wanted list. Tarrants was a member of the Ku Klux Klan and despised African-Americans and Jews, a people he fully believed were God’s enemies and involved in a communist plot against America. Tarrants was responsible for bombing some 30 synagogues, churches and homes. He was so dangerous that the FBI director, J. Edgar Hoover, sent a special team of FBI agents that were used to infiltrate the Russian KGB down into the American South to locate and apprehend Tarrants. They were successful and took Tarrants into custody after a violent shootout. Tarrants received a 30-year sentence in the Mississippi State Penitentiary.

While in prison, Tarrants one day asked for a Bible and began reading it. He got as far as Matthew 16 and was confronted with Jesus’ words: “For what will it profit a man if he gains the whole world and forfeits his soul?” He couldn’t escape the impact of Christ’s statement and got down on his knees in his cell and asked God to deliver him from his sinful life.

Word of Tarrant’s conversion soon began to spread throughout the prison and ultimately made it all the way back to Hoover, who strongly doubted the story. How could such a true change in such a hardened, evil person be validated?

About 2,000 years ago, another man had nearly the identical problem. When the apostle Paul first came to Jerusalem after his conversion to Christianity, he tried to associate with the disciples, but they were all afraid of him and didn’t believe he was a true convert (Acts 9:26) because of his past persecution of Christians. Today, some people feel the same way about Paul. Occasionally, a charge is made that Paul was a Pharisee who tried to corrupt the teachings of Christ and that his writings should have no place in the Bible. This accusation can be put to rest by examining his conversion experience and his adherence to Christ and His teachings.

Paul’s Persecution of Christianity
Paul first appears in Scripture as a witness to the martyrdom of Stephen: “When they had driven him [Stephen] out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul" (Acts 7:58). “Saul was in hearty agreement with putting him to death” (Acts 8:1). The words “hearty agreement” indicate active approval, not just passive consent. Why would Paul agree with the murder of Stephen?

Paul the Pharisee would have immediately recognized the statement Stephen made right before his death: “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God” (Acts 7:56). Stephen’s words repeat the claim Christ made at His trial before the high priest (Mark 14:62). Just as Jesus’ claim resulted in Him being accused of blasphemy, so also these words would bring a murderous response from Saul the Pharisee toward Stephen.

In addition, the term “Son of Man” is filled with significance. It is the last time the term is used in the New Testament and it is the only time in the Gospels and Acts when it is not spoken by Jesus. It shows that Jesus is the Messiah, and it speaks of Christ’s position in the end times as the coming King. It also combines two great Messianic passages: Daniel 7:13-14 and Psalm 110:1. Daniel 7:13-14 emphasizes the universal aspect of Jesus’ rule; that He is not simply a Jewish ruler, but also the Savior of the world. Psalm 110:1 presents the Messiah as being at God’s right hand. Besides stressing power and position, it also shows acceptance.

All these things would have infuriated Saul the Pharisee, who at the time did not possess the true knowledge of Christ. But it would not be long before Saul the Pharisee would become Paul the evangelist for Christ.

The Conversion of Paul
In the three versions of Paul’s conversion (Acts 9:1-9, 22:6-11, 26:9-20), there are repeated elements which appear to be central to his mission and commissioning. First, it marked his conversion to Christianity; second, it constituted his call to be a prophet; and third, it served as his commission to be an apostle. These three points may be broken down into the following, more intimate considerations: (1) Paul was specifically chosen, set aside, and prepared by the Lord for the work that he would do; (2) Paul was sent as a witness to not just the Jews, but the Gentiles as well; (3) Paul’s evangelistic mission would encounter rejection and require suffering; (4) Paul would bring light to people who were born into and currently lived in darkness; (5) Paul would preach repentance was required prior to a person’s acceptance into the Christian faith; (6) Paul’s witness would be grounded in space-time history and be based on his Damascus Road experience—what he had personally seen and heard in a real location that would be known to all who lived in Damascus.

Before Gamaliel’s pupil came to a proper assessment of the ministry entrusted to him by God and the death of Jesus, a revolution had to take place in his life and thought. Paul would later say that he was “apprehended” by Jesus (Philippians 3:12) on the road to Damascus, a term that means to make something one’s own or gain control of someone through pursuit. In Acts 9, we clearly see miracles on display in Paul’s conversion, the point of which were to make clear that God is in control and directing all the events, so that Paul will undertake certain tasks God has in mind, something the former Saul would never have had any intention of doing.

Although there are many observations that can be made about Paul’s Damascus Road conversion, there are two key items of interest. First is the fact that Paul’s life would become centered on Christ after his experience. After his encounter with Jesus, Paul’s understanding of the Messiah had been revolutionized, and it was not long before he is proclaiming, “He [Jesus] is the Son of God” (Acts 9:20).

Second, we note that in Paul’s conversion there are no positive antecedents or precursory events that led him from being a zealous opponent to a fervent proponent of Christ. One minute Paul had been an enemy of Jesus, and the next he had become a captive to the Christ he had once persecuted. Paul says, “By the grace of God, I am what I am” (1 Corinthians 15:10), indicating he was transformed by God, became truly spiritual, and he was one whom Christ possessed and was now a Christ-bearer himself.

After the Damascus experience, Paul first went to Arabia, but whether he actually began his missionary work there is unknown. What is more likely is that he earnestly desired a time of quiet recollection. Then after a short stay in Jerusalem, he worked as a missionary in Syria and Cilicia (that is for the most part in Antioch on the Orontes and in his native city of Tarsus) and after that in company with Barnabas in Cyprus, in Pamphylia, Pisidia, and Lycaonia.

The Love of Paul
Paul, the former cold aggressor and legalist, had now become a person who could write of the key attribute that witnessed above everything else in 1 Corinthians 13 – love for God and those around him. The one who was supremely educated in knowledge had come to the point of saying that knowledge devoid of love only makes one arrogant, but love edifies (1 Corinthians 8:1).

The book of Acts and Paul’s letters testify to a tenderness that had come over the apostle for both the unbelieving world and those inside the Church. As to the latter, in his farewell address to the Ephesian believers in Acts 20, he tells them that “night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:31). He tells the Galatian believers they are his “little children” (Galatians 4:19). He reminds the Corinthians that whenever they experience pain, he is wounded as well (2 Corinthians 11:29). He speaks of believers in Philippi as “having them in his heart” (Philippians 1:7). He tells the Thessalonian church that he “abounds” in love for them (1 Thessalonians 3:12) and demonstrated that fact by living among them and helping build up a Christian community (cf. 1 Thessalonians 1–2). Repeatedly throughout his writings, Paul reminds his believing readers of his care and love for them.

Paul’s attitude toward unbelievers is one of caring and deep concern as well, with perhaps the clearest example of this being his articulation in the letter to the Romans of the sorrow he felt for his fellow Israelites who had not come to faith in Christ: "I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh” (Romans 9:1-3).

This type of angst exhibited by Paul for unbelievers was also not restricted to his own nationality, but extended to non-Jews as well. As just one example, when he entered Athens, the text in Acts 17:16 makes clear that Paul was both repulsed and “greatly distressed” over the idolatrous situation the city was in. Yet he deeply cared about God’s rightful place as well as the people who were involved in false worship, and he immediately went about trying to engage the pagan unbelievers in discourse about the gospel which had been entrusted to him (Acts 17:17-34). And at the heart of his message was Jesus.

Paul on Jesus
Some try to argue that the picture Paul paints of Jesus in his Epistles does not match the Christ portrayed in the Gospels. Such a position could not be further from the truth. From Paul’s letters, we learn the following of Jesus:

• He had Jewish ancestry
• He was of Davidic descent
• He was born of a virgin
• He lived under the law
• He had brothers
• He had 12 disciples
• He had a brother named James
• He lived in poverty
• He was humble and meek
• He was abused by the Romans
• He was deity
• He taught on the subject of marriage
• He said to love one’s neighbor
• He spoke of His second coming
• He instituted the Lord’s Supper
• He lived a sinless life
• He died on the cross
• The Jews put Him to death
• He was buried
• He was resurrected
• He is now seated at right hand of God

Beyond these facts is Paul’s testimony that he left everything to follow Christ (the true test of a disciple as outlined by Jesus in Luke 14:26-33). Paul writes, “But whatever things [his Jewish background and benefits that he had just listed] were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead" (Philippians 3:7–11).

Paul’s Enemies
Paul’s teachings and proclamation of Jesus were not popular. If the success of an evangelistic mission were to be measured by the amount of opposition, his mission would be regarded as a catastrophic failure. This would be in keeping with Christ’s statement made to Ananias: "For I will show him how much he must suffer for My name’s sake" (Acts 9:16). The book of Acts alone chronicles more than 20 different episodes of rejection and opposition to Paul’s message of salvation. We should also take seriously the litany of opposition and rejection that Paul lays out in 2 Corinthians 11:23-27. In truth, such hostility and dismissal is to be expected, given his audience. A crucified deliverer was to the Greeks an absurd contradiction in terms, just as to Jews a crucified Messiah was a piece of scandalous blasphemy.

Paul’s enemies comprised a trinity. First, there were the spiritual enemies indicated in his writings that he was acutely aware of (e.g. 1 Thessalonians 2:18). Next, there were his already mentioned initial target audience of both Jews and Gentiles, many of whom would mistreat and dismiss him. Lastly came the one that, it could be argued, perhaps caused him the most grief—the early Church itself.

The fact that Paul was seen as strange and questionable, not merely by fellow Jews but also by a number of fellow Jewish Christians, was no doubt hurtful to him. It would be one thing for Paul’s authority and authenticity to be challenged outside the Body of Christ, but inside was a different foe with which he had to wrestle. First Corinthians 9:1-3 is an example: Paul insists to the Church that he was commissioned by Christ (others include Romans 1:5; 1 Corinthians 1:1-2; 2 Corinthians 1:1; Galatians 1:1). Some even believe that 2 Corinthians 11:26 suggests that there was a plot to murder Paul; a plot formed by other Christians.

Such combined opposition—lost humanity, spiritual adversaries, and distrusting brethren—certainly must have caused the apostle to despair at times, with evidence in his writings that he carried out his missionary work with the prospect of martyrdom before his eyes (Philippians 2:17), which ultimately turned out to be true. Paul was beheaded, tradition asserts, under the persecution of Nero near the third milestone on the Ostian Way. Constantine built a small basilica in Paul’s honor by AD 324, which was discovered in 1835 during excavations preceding the erection of the present basilica. On one of the floors was found the inscription PAVLO APOSTOLO MART – “To Paul, apostle and martyr”.

Concluding Thoughts About Paul
So was Paul for real? The evidence from history and from his own writings declares that he was. Paul’s 180 degree turnaround from his Pharisaic life is not disputed by any learned scholar of history, both secular and Christian. The only question is: what caused his about-face? What would cause a very learned Jewish Pharisee to suddenly embrace the very movement he violently opposed and be so committed to it that he would die a martyr’s death?

The answer is contained within Paul’s writings and the book of Acts. In Galatians Paul summarizes his story in this way:

“For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. But when God, who had set me apart even from my mother’s womb and called me through His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus. Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. But I did not see any other of the apostles except James, the Lord’s brother. (Now in what I am writing to you, I assure you before God that I am not lying.) Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, ‘He who once persecuted us is now preaching the faith which he once tried to destroy.’ And they were glorifying God because of me" (Galatians 1:13–24).

Paul’s very life testifies to the truthfulness of what happened to him. In that respect, he was very much like Tom Tarrants. A dramatically changed life is hard to argue with. And what finally happened to Tom Tarrants? J. Edgar Hoover wouldn’t believe that Tarrants had actually become a Christian so he sent an FBI agent into the prison disguised as an inmate whose job it was to befriend Tarrants and find out the truth. About a week later, that FBI agent became a Christian and reported back to Hoover that Tarrants indeed was no longer the man he used to be.

A number of people petitioned that Tarrants be released, and eight years into his sentence, Tarrants was paroled and left prison. He went to seminary, earned a doctorate of ministry degree, and went on to serve as president of the C. S. Lewis Institute for 12 years. Currently, he serves as the Institute’s director of ministry.

“You will know them by their fruits" (Matthew 7:16) and the fruits of the apostle Paul leave no doubt that he was very real indeed.

Recommended Resource: Paul: A Man of Grace and Grit by Charles Swindoll

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Question: "Does the Bible really say that parents should have their rebellious children stoned?"

Answer: This is one of those “Yes, but—” questions that require serious explaining. Leviticus 20:9 says, “If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother, his bloodguiltiness is upon him.”

First, a note on the last part of the verse. “His bloodguiltiness is upon him” basically means that he brought this punishment on himself. He knew what he was supposed to do, and he didn’t do it. Also, it is important to remember that the Mosaic Law was for God’s covenant people, Israel, living in a theocracy. The Old Testament Law is not in force today (Romans 10:4; Galatians 3:23–25; Ephesians 2:15).

Deuteronomy 21:18–21 expands on the law:

If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his home town. And they shall say to the elders of his city, “This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.” Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel shall hear of it and fear.

The context of a passage is crucial to understanding what it means. Taking these two verses by themselves, one could come away with a negative attitude toward God and His Word. In the Leviticus passage, this law is part of a section dealing with egregious sins, sins that would tear a nation and family apart. The trespass in question was not a casual, slip-of-the-tongue curse, but a deep-seated rebellion, an ongoing attitude of hatred that had to be dealt with severely. In other words, the punishment was not for minor infractions but for determined defiance.

There are several things to keep in mind about this particular sin and about the law:

The sin was ongoing and continuous. Deuteronomy 21:18 indicates that the punishment was only meted out after a persistent refusal to heed both father and mother and after all discipline had failed. The parents have tried to deal with their son in a loving, firm way, but nothing worked.

It was deep-seated sin. Verse 20 specifies that the son is stubborn in his rebellion. Not only is he recalcitrant, “he is a glutton and a drunkard.” This is not a case of a child who misses curfew or plays ball in the house. This was a true menace, a child who is causing trouble in society and grieving his parents, possibly to the point of endangering them physically and financially.

The punishment was not an impulsive act of anger or vengeance. Verse 19 says that the city elders had to oversee the case and determine the guilt of the child. It is only after the elders pronounced a sentence of death that the execution could take place. The law did not allow an angry parent to arbitrarily stone a child. A modern equivalent of this is when a parent sees news footage of his child committing a crime and subsequently turns the child in to the police. If parents know their child is acting in a way that endangers society, they are responsible to obey the civil authorities and report the crime.

The punishment was designed to preserve the nation. As verse 21 explains, the reason for this law was to purge evil from society and act as a deterrent to further rebellion. Israel was a nation chosen by God to be holy (Exodus 20:6). God gave the Israelites three types of laws: judicial, moral, and ceremonial. This is a judicial law. A child who was actively and deliberately rejecting the laws of the land needed to be punished judicially.

Which brings us to the last and most important factor:

Rebellion against one’s parents is direct rebellion against God. The 5th Command is to honor one’s father and mother (Exodus 20:12). Parents are a God-ordained authority. Disobedience to parents is disobedience to God (Ephesians 6:1-3). Throughout the Bible, there are only a handful of things we are told to fear: God (Proverbs 1:7) and parents (Leviticus 19:3) are among them.

The law requiring rebellious children to be stoned to death was meant for extreme cases to protect God’s people. It would have been heartbreaking for parents to bear the responsibility of initiating such severe measures. However, the Bible never records this law being enforced.

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Question: "What is the meaning of the strange fire in Leviticus 10:1?"

Answer: In order to understand the phrase “strange fire,” we must review the story in Leviticus in which it appears. The first tabernacle had been erected, and Aaron was doing a lot of sacrificing per God’s instructions (Leviticus 8—9). One day, two of Aaron’s sons, Nadab and Abihu, came along and offered incense with “strange fire.” The Hebrew word translated “strange” means “unauthorized, foreign, or profane.” God not only rejected their sacrifice; He found it so offensive that He consumed the two men with fire.

After Nadab and Abihu were killed, Moses explained to Aaron why God had done such a harsh thing: “This is what the LORD spoke of when he said: ‘Among those who approach me I will show myself holy; in the sight of all the people I will be honored’” (Leviticus 10:3). The exact nature of the profane fire isn’t known, but, since it was the fire that was unauthorized, it could be that Nadab and Abihu were burning the incense with fire of their own making rather than taking fire from the altar, as specified in Leviticus 19:12. Or it could have been that the two men came into the tabernacle drunk and therefore could not remember what was a violation and what was not (Leviticus 10:8–9). Whatever it was the men did to render the offering profane, it was a sign of their disregard for the utter holiness of God and the need to honor and obey Him in solemn and holy fear. Their carelessness and irreverence were their downfall.

In judging Nadab and Abihu for their strange fire, God was making a point to all the other priests who would serve in His tabernacle—and later, in His temple—and to us, as well. Since this was the first time sacrifices were being offered on the altar and Israel was getting to know the living God better, when Aaron’s sons were disobedient and profane, God displayed His displeasure in no uncertain terms. God was not going to allow the disobedience of Aaron’s sons to set a precedent for future disregard of His Law. A similar story occurs in Acts 5:1–11, during the time of the early church. A husband and wife lie to Peter about some land given to the church, and they are judged with physical death because of their lie. As Peter puts it, “You have not lied just to human beings but to God” (Acts 5:4).

God knows our hearts. He knows what we truly believe and our attitude toward Him. We cannot offer to Him proud “sacrifices” that are unworthy of Him. He seeks those who come to Him in humility, ready to sacrifice their pride and lay before Him humble and contrite hearts grieving for sin (Psalm 51:17). Certainly, there is grace and forgiveness and plenty of “second chances” for those who belong to Him. But God wants us to know that He is serious when it comes to His honor and glory. If there is willful disobedience in the life of a believer, then God disciplines us out of His great love for us (Hebrews 12:7–11). If such disobedience continues, God will take harsher measures until we understand how we are disappointing Him. If we continue in our disobedience even after that, then God has every right to remove us from this earth (see 1 Corinthians 11:29–30).

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Question: "Why did God condone such terrible violence in the Old Testament?"

Answer: The fact that God commanded the killing of entire nations in the Old Testament has been the subject of harsh criticism from opponents of Christianity for some time. That there was violence in the Old Testament is indisputable. The question is whether Old Testament violence is justifiable and condoned by God. In his bestselling book The God Delusion, atheist Richard Dawkins refers to the God of the Old Testament as “a vindictive, bloodthirsty ethnic cleanser.” Journalist Christopher Hitchens complains that the Old Testament contains a warrant for “indiscriminate massacre.” Other critics of Christianity have leveled similar charges, accusing Yahweh of “crimes against humanity.”

But are these criticisms valid? Is the God of the Old Testament a “moral monster” who arbitrarily commands genocide against innocent men, women, and children? Was His reaction to the sins of the Canaanites and the Amalekites a vicious form of “ethnic cleansing” no different from atrocities committed by the Nazis? Or is it possible that God could have had morally sufficient reasons for ordering the destruction of these nations?

A basic knowledge of Canaanite culture reveals its inherent moral wickedness. The Canaanites were a brutal, aggressive people who engaged in bestiality, incest, and even child sacrifice. Deviant sexual acts were the norm. The Canaanites’ sin was so repellent that God said, “The land vomited out its inhabitants” (Leviticus 18:25). Even so, the destruction was directed more at the Canaanite religion (Deuteronomy 7:3–5,12:2-3) than at the Canaanite people per se. The judgment was not ethnically motivated. Individual Canaanites, like Rahab in Jericho, could still find that mercy follows repentance (Joshua 2). God's desire is that the wicked turn from their sin rather than die (Ezekiel 18:31-32, 33:11).

Besides dealing with national sins, God used the conquest of Canaan to create a religious/historical context in which He could eventually introduce the Messiah to the world. This Messiah would bring salvation not only to Israel, but also to Israel’s enemies, including Canaan (Psalm 87:4-6; Mark 7:25–30).

It must be remembered that God gave the Canaanite people more than sufficient time to repent of their evil ways—over 400 years (Genesis 15:13–16)! The book of Hebrews tells us that the Canaanites were “disobedient,” which implies moral culpability on their part (Hebrews 11:31). The Canaanites were aware of God's power (Joshua 2:10–11; 9:9) and could have sought repentance. Except in rare instances, they continued their rebellion against God until the bitter end.

But didn’t God also command the Israelites to kill non-combatants? The biblical record is clear that He did. Here again, we must remember that, while it is true the Canaanite women did not fight, this in no way means they were innocent, as their seductive behavior in Numbers 25 indicates (Numbers 25:1–3). However, the question still remains: what about the children? This is not an easy question to answer, but we must keep several things in mind. First, no human person (including infants) is truly innocent. The Scripture teaches that we are all born in sin (Psalm 51:5; 58:3). This implies that all people are morally culpable for Adam’s sin in some way. Infants are just as condemned from sin as adults are.

Second, God is sovereign over all of life and can take it whenever He sees fit. God and God alone can give life, and God alone has the right to take it whenever He so chooses. In fact, He ultimately takes every person's life at death. It is not our life to begin with but God’s. While it is wrong for us to take a life, except in instances of capital punishment, war, and self-defense, this does not mean that it is wrong for God to do so. We intuitively recognize this when we accuse some person or authority who takes human life as "playing God." God is under no obligation to extend anyone's life for even another day. How and when we die is completely up to Him.

Third, an argument could be made that it would have been cruel for God to take the lives of all the Canaanites except the infants and children. Without the protection and support of their parents, the infants and small children were likely to face death anyway due to starvation. The chances of survival for an orphan in the ancient Near East were not good.

Finally, and most importantly, God may have provided for the salvation for those infants who would not have otherwise attained salvation if they had lived into adulthood. We must remember that the Canaanites were a barbarous and evil culture. If those infants and children had lived into adulthood, it is very likely they would have turned into something similar to their parents and been condemned to hell after they died. If all infants and young children who die before an age of moral accountability go straight to heaven (as we believe), then those children are in a far better place than if God had allowed them to live and grow to maturity in a depraved culture.

Surely, the issue of God commanding violence in the Old Testament is difficult. However, we must remember that God sees things from an eternal perspective, and His ways are not our ways (Isaiah 55:8–9). The apostle Paul tells us that God is both kind and severe (Romans 11:22). While it is true that God's holy character demands that sin be punished, His grace and mercy remain extended to those who are willing to repent and be saved. The Canaanite destruction provides us with a sober reminder that, while our God is gracious and merciful, He is also a God of holiness and wrath.

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Answer: The Old Testament records God killing multitudes of people, and some people want to believe this makes Him a murderer. The misconception that “killing” and “murder” are synonymous is partially based on the King James mistranslation of the sixth commandment, which reads, “Thou shalt not kill” (Exodus 20:13). However, the word kill is a translation of the Hebrew word ratsach, which nearly always refers to intentional killing without cause. The correct rendering of this word is “murder,” and all modern translations render the command as “You shall not murder.” The Bible in Basic English best conveys its meaning: “Do not put anyone to death without cause.”

It is true that God has intentionally killed many people. (God never “accidentally” does anything.) In fact, the Bible records that He literally wiped out entire nations including women, children, cattle, etc. In addition to that, God killed every living creature upon the face of the earth with the exception of eight people and the animals on the ark (Genesis 7:21-23; 1 Peter 3:20). Does this make Him a murderer?

As already stated, to kill and to murder are different things. Murder is “the premeditated, unlawful taking of a life,” whereas killing is, more generally, “the taking of a life.” The same Law that forbids murder permits killing in self-defense (Exodus 22:2).

In order for God to commit murder, He would have to act “unlawfully.” We must recognize that God is God. “His works are perfect, and all His ways are just. A faithful God who does no wrong, upright and just is He” (Deuteronomy 32:4; see also Psalm 11:7; 90:9). He created man and expects obedience (Exodus 20:4-6; Exodus 23:21; 2 John 1:6). When man takes it upon himself to disobey God, he faces God’s wrath (Exodus 19:5; Exodus 23:21-22; Leviticus 26:14-18). Furthermore, “God is a just judge, and God is angry with the wicked every day. If [man] does not turn back, He will sharpen His sword; He bends His bow and makes it ready” (Psalm 7:11-12).

Some would argue that executing the innocent is murder; thus, when God wipes out whole cities, He is committing murder. However, nowhere in Scripture can we find where God killed “innocent” people. In fact, compared to God’s holiness, there is no such thing as an “innocent” person. All have sinned (Romans 3:23), and the penalty for sin is death (Romans 6:23a). God has “just cause” to wipe us all out; the fact that He doesn’t is proof of His mercy.

When God chose to destroy all mankind in the Flood, He was totally justified in doing so: “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (Genesis 6:5).

During the conquest of Canaan, God ordered the complete destruction of entire cities and nations: “But of the cities of these peoples which the LORD your God gives you as an inheritance, you shall let nothing that breathes remain alive, but you shall utterly destroy them: the Hittite and the Amorite and the Canaanite and the Perizzite and the Hivite and the Jebusite, just as the LORD your God has commanded you” (Deuteronomy 20:16-17). And Joshua did what God had told him (Joshua 10:40).

Why did God give such a command? Israel was God’s instrument of judgment against the Canaanites, who were evil, almost beyond what we can imagine today: “Every abomination to the LORD which He hates they have done to their gods; for they burn even their sons and daughters in the fire to their gods” (Deuteronomy 12:31). Their utter annihilation was commanded to prevent Israel from following their ways: “Lest they teach you to do according to all their abominations which they have done for their gods, and you sin against the LORD your God” (Deuteronomy 20:18; also Deuteronomy 12:29-30).

Even in the dire judgments of the Old Testament, God offered mercy. For example, when God was about to destroy Sodom and Gomorrah, God promised Abraham that He would spare the whole city in order to save ten righteous people there. Though God did destroy those cities (ten righteous people could not be found), He saved “righteous Lot” and his family (Genesis 18:32; Genesis 19:15; 2 Peter 2:7). Later, God destroyed Jericho, but He saved Rahab the harlot and her family in response to Rahab’s faith (Joshua 6:25; Hebrews 11:31). Until the final judgment, there is always mercy to be found.

Every person dies in God’s own time (Hebrews 9:27; Genesis 3:19). Jesus holds the keys of death (Revelation 1:18). Does the fact that everyone experiences physical death make God a “killer”? In the sense that He could prevent all death, yes. He allows us to die. But He is no murderer. Death is part of the human experience because we brought it into the world ourselves (Romans 5:12). One day, as John Donne put it, “Death shall be no more; death, thou shalt die.” God, in His grace, has conquered death for those who are in Christ, and one day that truth will be fully realized: “The last enemy to be subdued and abolished is death” (1 Corinthians 15:26).

God is faithful to His word. He will destroy the wicked, and He holds “the unrighteous for the day of judgment, while continuing their punishment” (2 Peter 2:9). But He has also promised that “the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23b).

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Question: "Why are there two different Creation accounts in Genesis chapters 1-2?"

Answer: Genesis 1:1 says, “In the beginning, God created the heavens and the earth.” Later, in Genesis 2:4, it seems that a second, different story of creation begins. The idea of two differing creation accounts is a common misinterpretation of these two passages which, in fact, describe the same creation event. They do not disagree as to the order in which things were created and do not contradict one another. Genesis 1 describes the “six days of creation” (and a seventh day of rest), Genesis 2 covers only one day of that creation week—the sixth day—and there is no contradiction.

In Genesis 2, the author steps back in the temporal sequence to the sixth day, when God made man. In the first chapter, the author of Genesis presents the creation of man on the sixth day as the culmination or high point of creation. Then, in the second chapter, the author gives greater detail regarding the creation of man.

There are two primary claims of contradictions between Genesis chapters 1-2. The first is in regard to plant life. Genesis 1:11 records God creating vegetation on the third day. Genesis 2:5 states that prior to the creation of man “no shrub of the field had yet appeared on the earth and no plant of the field had yet sprung up, for the LORD God had not sent rain on the earth and there was no man to work the ground.” So, which is it? Did God create vegetation on the third day before He created man (Genesis 1), or after He created man (Genesis 2)? The Hebrew words for “vegetation” are different in the two passages. Genesis 1:11 uses a term that refers to vegetation in general. Genesis 2:5 uses a more specific term that refers to vegetation that requires agriculture, i.e., a person to tend it, a gardener. The passages do not contradict. Genesis 1:11 speaks of God creating vegetation, and Genesis 2:5 speaks of God not causing “farmable” vegetation to grow until after He created man.

The second claimed contradiction is in regard to animal life. Genesis 1:24-25 records God creating animal life on the sixth day, before He created man. Genesis 2:19, in some translations, seems to record God creating the animals after He had created man. However, a good and plausible translation of Genesis 2:19-20 reads, “Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds of the air and all the beasts of the field.” The text does not say that God created man, then created the animals, and then brought the animals to the man. Rather, the text says, “Now the LORD God had [already] created all the animals.” There is no contradiction. On the sixth day, God created the animals, then created man, and then brought the animals to the man, allowing the man to name the animals.

By considering the two creation accounts individually and then reconciling them, we see that God describes the sequence of creation in Genesis 1, then clarifies its most important details, especially of the sixth day, in Genesis 2. There is no contradiction here, merely a common literary device describing an event from the general to the specific.