Monthly Archives: October 2015

A Day Is A Day

Evening and Morning Was One Day

Evening and Morning Was One Day

For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. (Psalm 90:4)

In a previous post, No Gap, I discussed the “Gap Theory” compromise of the biblical creation account.  The Gap Theory is only one of several compromises of theistic evolution.[1] Another popular compromise is the “Day-Age Theory.” This offshoot of theistic evolution maintains that God used long ages – billions of years – and evolution to create rather than the six literal days stated in the Bible. The Day-Age Theory attempts to stretch the days in Genesis 1into six long periods of undetermined time. “[The] ‘days’ of creation were interpreted figuratively as the ‘ages’ of geology.”[2]  In order to back up that assertion, the proponents of the Day-Age Theory will cite the psalm above or 2 Peter 3:8: “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.”

Besides the hermeneutical problems with this view, a logical dilemma arises that refutes any form of theistic evolution. To see this, one must have a clear understanding of who God is and what His attributes say about Him. To begin with, God is inconceivably great beyond anything the human mind can imagine. “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:8-9, emphasis mine). Considering God’s “thoughts,” one of His attributes is that of omniscience; He is “all-knowing.” Hence, He innately knows all that can be known, and there is nothing He does not know. “Shall any teach God knowledge?” (Job 21:22). “Shall he that contendeth with the Almighty instruct him?” (Job 40:2). “For who hath known the mind of the Lord, that he may instruct him?” (1 Corinthians 2:16). Since that is so, why would God need to take billions of years to create by means of evolution, slowly developing from a single cell one thing, and then the next, and then the next, etc. until in the end He evolved man? That makes God out to be something of a mad scientist experimenting in a laboratory to see what He can come up with next. God does not need to experiment! God has nothing to learn; He has no need to practice. Besides all that, billions of years of evolution also involves billions of years of death. This is contrary to God’s nature. “In him was life; and the life was the light of men” (John 1:4, emphasis mine). God is concerned with life, not death. “The last enemy that shall be destroyed is death” (1 Corinthians 15:26, emphasis mine). If death existed before the completion of creation, God would have erred when He said that it was “very good” (Genesis 1:31). Besides that, death before the fall creates greater theological problems. (I deal with this issue in No Gap.)

In addition we must consider God’s omnipotence; He is “all-powerful.” There is nothing He cannot do. “Is any thing too hard for the LORD?” (Genesis 18:14). “Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?” (Jeremiah 32:27). “With men this is impossible; but with God all things are possible” (Matthew 19:26). “The things which are impossible with men are possible with God” (Luke 18:27). “For with God nothing shall be impossible” (Luke 1:37).

Given that God is all-knowing and all-powerful, i.e., there is nothing impossible for Him, it is not unreasonable to believe the Genesis literal six-day account of creation. In fact, given His omniscience and omnipotence, He could certainly have created in an instant what He took six days to create.

Simple logic with a basic understanding of God’s nature refutes theistic evolution and the Day-Age Theory. Furthermore, these compromises fail when applying proper hermeneutical principals. A plain reading and understanding of the text of Genesis 1, as I explained in No Gap, precludes any possibility of long ages. The Hebrew word, yom, for day can only mean a normal 24-hour day. To further stress this point, God encapsulated the completion each creation day between the boundaries of “evening and morning.” There is no other way to interpret this narrative without pulling in from outside sources information not contained within the text. This system of hermeneutics is known as eisegesis – reading into the text what is not there.

The proponents of the Day-Age Theory in attempting to legitimize their compromise will cite 2 Peter 3:8 and Psalm 90:4, but when properly interpreted, in context, these passages speak of God’s eternal nature and have nothing to do with specifying time limits. God is not bound or limited by time; His transcendent nature places Him outside and inside of time simultaneously. Therefore, one day with Him is like one thousand years and one thousand years is like a day. Peter employs a literary device known as simile; otherwise he would have left off the “like.” Likewise Moses in his psalm says, “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night” (Psalm 90:4, emphasis mine). But when God says He completed the work in one day, He means one day. So, why did He take six days to create rather than an instant? He created in six days and rested on the seventh day to set the pattern for our work week – six days of work, one day of rest. Have you noticed that the seven-day week is ubiquitous around the world? Furthermore, He wrote it in stone: “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Exodus 20:8-11, emphasis mine). The Hebrew word yom for “day” used here in the Fourth Commandment, is the same word yom used in Genesis 1. God was not talking about long ages when He gave this commandment, and He was not talking about long ages when He gave His creation account.

Another argument offered by the compromisers suggests that Genesis uses “poetic” language. This argument falls apart simply by comparing the narrative text of Genesis 1-4 with the literary style of parallelism employed in the Wisdom Books: Job, Psalms, Proverbs, Ecclesiastes and the Song of Songs (Song of Solomon). One does not even need knowledge of Hebrew to see the difference. So, claiming that Genesis 1 employs poetic language is a weak argument in support of a sad compromise.

No long ages fit into the narrative of Genesis 1. The Day-Age Theory compromises and weakens the Word of God. It is a diabolical instrument of Satan to create doubt for God’s Word, and disparage the very character and nature of God. There is no gap in Genesis 1, and there are no long ages. A day is a day, plain and simple.


[1]  Henry M. Morris, “Evolution and the Bible,”, accessed 10/23/15.

[2]  Ibid.


Filed under Apologetics, Bible, Christianity, Creation, Death, Evolution, Origins, Religion, Satan

What Do I Say?

USS Sperry (AS-12) 1941 - 1982

USS Sperry (AS-12) 1941 – 1982

For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. (Isaiah 60:12)

On the way to a coerced bargain safari with my wife, June, I pulled into the local Quick Trip to silence the nagging Low Fuel warning light on our Altima. At the pump, I popped the fuel port cover latch, got out from driver’s seat, and walked back to uncap the fuel fill port. Lost in the mindless routine of inserting the gas card, making the fuel selection, inserting the pump nozzle into the fill port and squeezing the handle to the start the flow of liquid gold, I hardly noticed the black compact sedan that pulled up at the pump behind me.

As I scanned the rows of gas pumps and observed how others practiced a similar routine, I caught him approaching me from my right side. Instantly my internal alarms sounded as the wiry frame came near. His shirt-sleeve shirt exposed tattooed arms without a hint of normal skin tone. Beneath the tattered ball cap flowed long stringy locks of jet-black hair that hung in clumps of greasy strands just past his shoulders. His face was leathery and wrinkled, probably more from years of too much smoking than from age, and the trimmed portion of his scraggly beard looked like it hadn’t met a razor in weeks. His tattered, dirty jeans, wrinkled, untucked, button-down plaid shirt, and muddy work boots gave him the appearance of a homeless man. A woman, that looked old enough to be his mother, got out of the passenger’s side and busied herself looking around the car for the place to put in the gas.

Without pausing one second to help his mother, he walked directly toward me right hand extended. I thought, “Here it comes. This guy is going to hit me up for some gas money, and he’ll have some sob story about his dad suddenly having a stroke, and he has to drive his mother up to Oklahoma City to see him.” As I formulated my response, his hand invaded my personal space, and I took it. He said, “Thank you for your service.”

What? I had forgotten that I was wearing my Navy-blue ball cap with the white and gold fowled anchor and the bold embroidered USN identifying me as a Navy veteran. “Thank you,” I stammered. I couldn’t think of anything else to say. He nodded and turned around and walked back to his car. I’m sure he was a little let down by my lack of enthusiasm. To be sure, the encounter was not what I had expected.

I’m proud of my service for my country. I often wear apparel that displays that pride like that cap. But after I put it on, I never give it a second thought. I am often approached and offered similar sentiments of appreciation for my service, and I am always at a loss for how to respond.

I enlisted in the Navy in 1970, at the height of the Vietnam War, and served on active duty until 1974. Later I served another eight years in the US Naval Reserves. When I first joined, there was a draft, and my number was up. The Army was in bad need of “grunts,” and anti-war sentiment dominated the prevailing national mood. Many young men my age were getting married or going to college to avoid the draft. Others burned their draft cards in protest or ran away to Canada to avoid service. I had no one I wanted to marry at that time, and I was too poor to go to college. The other options of burning my draft card or running away to Canada were unthinkable for me.

I honestly felt that I owed my duty to my country, but at the same time, I wasn’t eager to spill my blood in a war directed by politicians rather than generals – a war that those in charge did not intend to win. That made no sense to me, yet I still felt a strong obligation to serve my country. So, I joined the Navy and fulfilled my obligation. That is what I did. I did my duty. I did what I was supposed to do. I served, and I was proud to serve. I did nothing outstanding or extraordinary. I took an oath to defend the Constitution of the United States against all enemies, foreign and domestic. I executed my responsibilities to my shipmates, to my ship, to the Navy, and to my country. I did my job; that’s all.

So when I am thanked for my service, I really do not know how to respond. I only did what I was supposed to do. Why is that so special? Is it that somewhere along the way we have lost our sense of responsibility, our sense of duty, our sense of honor? I served my country. It was my privilege. It was my duty. Next time I’m thanked for my service, perhaps I will just respond with, “You’re welcome. I just did my job.”


Filed under Current Events, Random Musings

No Gap


And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Genesis 1:2)

Ever since Charles Darwin published his On the Origin of Species by Means of Natural Selection or the Preservation of Favored Races in the Struggle for Life, (in which, by the way, he never addresses the main thesis of his book) it seems that Christian theologians have been scrambling to defend the Genesis creation account and allow for millions of years of evolution. Even now with all the great research being done by creation scientists in the fields of biology, cosmology, geology, meteorology, paleontology, physics, and others, and by great organizations like Answers In Genesis, Creation Ministries International, the Creation Research Society, the Institute for Creation Research and others, still we have far too many Christian pastors and theologians that cower at the roar of atheists and evolutionists when it comes to the question of origins. They fear being labeled as ignorant and uneducated and likened to geocentric flat-earthers. Rather than defend the clear teaching of Scripture on this matter, they will either completely capitulate to the evolutionists, or they will find some compromise to accommodate evolutionary concepts. What really frustrates me is when some of these cowards claim to defend the infallible, inerrant, Word of God. If the Word of God is truly infallible and inerrant, then compromise is not an option.

One such compromise is known as the Gap Theory which proposes that there is a “gap” of long ages – billions of years – between the first two verses of Genesis 1. “According to this concept, Genesis 1:1 describes the initial creation of the universe. Following this, the standard events of cosmic evolution took place, which eventually produced our solar system about five billion years ago. Then, on the earth, the various geologic ages followed, as identified by their respective assemblages of fossils (trilobites, dinosaurs, etc.).”[1] Following this, some sort of global cataclysm takes place destroying all life and God must re-create the earth. Thus, Genesis 1:2 is describing the earth “becoming” without form and void. This idea was popularized by the Scofield Bible, and widely accepted for almost a century, but it was due more to fear of ridicule than solid Bible apologetics.

The first problem with this view begins with the first word of the second verse – “And.” We must first keep in mind that the original text did not include chapter and verse divisions. The text was a continuous reading. The “And” at the beginning of verse two is the Hebrew letter waw (pronounced “vav”). In Hebrew grammar, this construct is known as a “waw consecutive” indicating that there is no break between what precedes it and what follows. The text, then, is one continuous thought without any break: “In the beginning God created the heaven and the earth, and the earth was without form, and void.” By the way, punctuation marks were not part of the original Hebrew text; punctuations were added by the translators as they thought proper according to English grammar. The same is true for the remainder of verse two: “and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” Each of those “ands” is a “waw consecutive” indicating no break in the action. Furthermore, verses 3-5 all begin with a “waw consecutive,” indicating no break in the action from the beginning of verse one to the end of verse five. Simply analyzing the Hebrew grammatical construction of these first five verses of Genesis destroys any notion of “gaps” in the creation account in Genesis. Attempting to insert a gap in the text is simply sloppy hermeneutics.

The second problem presents itself with the final statement in verse five: “And the evening and the morning were the first day.” “Evening and morning” define a normal 24-hour day. In addition, the Hebrew word translated “day” is yom, and it is normally understood to mean a single 24-hour day. Although it is rarely used to indicate an undetermined time as in “the day of the Lord” or “in that day” or “in those days”; it is never used to indicate an indefinite amount of time as in millions of years. There are other options for specifying longer periods of time. For example, in Daniel 9:24, the use of shâbûa‛ meaning “seven” and translated “weeks” in the King James Bible (KJV), is used to indicate a period of seven years. Later, in Daniel 12:7, the use of mô‛êd, meaning “an appointment” or a “fixed season” and translated “time” in the KJV, is used to indicate a year, although “year” in Hebrew is actually shâneh. Hebrew does have a word for an indefinite amount of time; that word is ‛ôlâm, which is often used in the sense of eternity. So, God had other word options to indicate eons of time, yet He chose to use the word for a normal 24-hour day.

Finally, God regards “death” as an enemy. “The last enemy that shall be destroyed is death” (1 Corinthians 15:26, emphasis mine). At the end of the sixth day, God assessed His work, “And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day” (Genesis 1:31, emphasis mine). Think about this: God, who is incapable of any error whatsoever, declares His creation, not just “good,” but “very good.” The Hebrew word for “very” is mǝ‘ôd, and it is an adjective meaning “vehemence” or “vehemently.” That is a very strong word describing God’s assessment of His perfect creation. Now think about this: if God considers death the enemy, why would He allow billions of years of death inserted between Genesis 1:1 and 1:2 and then turn around and exuberantly declare His creation “very good”? That makes no sense! God does not contradict Himself like that. Furthermore, the enemy, death, entered through Adam’s sin (Romans 5:12), and the penalty for sin is death (Romans 6:23). That being true, then how could death have existed before Adam’s sin? And if death existed in “the gap” prior to Adam’s sin, then how could death be “the enemy” and the “penalty” for sin? So, the “Gap Theory” raises some serious theological issues.

If a preacher, pastor, theologian or layman professes to believe in the infallibility and inerrancy of Scripture, it is time to claim ALL of it, stand by ALL of it, defend ALL of it, and stop making excuses and compromising with the secularists that disregard both the Bible and the Creator. There is NO GAP in Genesis. The only gap that exists is the chasm of sin that separates man from God, and that gap cannot be bridged by compromising any part of God’s Word.


[1]  Henry M. Morris, “Why the Gap Theory Won’t Work” (, accessed October 16, 2015.


Filed under Apologetics, Atheism, Christianity, Creation, Evolution, Gospel, Origins, Religion, Salvation, Theology



Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.   (Zechariah 3:4b)

Someone asked about clothing. How did it develop, and what does the Bible have to say about it? If you consult secular sources, you may learn that “Evidence suggests that human beings may have begun wearing clothing as far back as 100,000 to 500,000 years ago.”[1] Of course, those guesses find their basis in evolutionary thought, which is inconsistent with biblical chronology.  These same sources admit that “It is not known when humans began wearing clothes, but anthropologists believe that animal skins and vegetation were adapted into coverings as protection from cold, heat and rain…”[2] We can agree that clothing has been important in human history from the very beginning.  “The wearing of clothing is exclusively a human characteristic and is a feature of most human societies.”[3] I do not know this for a fact, but I would venture to say all human societies, even the most primitive, wear some type of clothing.

As for what the Bible has to say, Genesis 2:25 tells us that both the man and the woman were naked at the time of their creation. Genesis 3:7-8 tells us that after they sinned, they discovered that they were naked, and were ashamed. Why were they ashamed? I cannot be dogmatic about this, but I think that when they were first created (in the image of God), they had an aura (light) about them. I arrive at this conclusion from examples given in the Bible of individuals, like Moses, acquiring a glow or radiance about them from being in the presence of God. Angels are described as having this glow (Acts 10:30). Jesus had this glow at His transfiguration (Matthew 17:2), and He has it in the descriptions of Him given in Revelation 1:16. So, I believe Adam and Eve had this glow about them, and when they sinned, the light went out, and they saw that they were naked. More than that, they recognized that they had lost something of the image of the One in whose image they were made. They lost their identity with their Creator, and they were afraid (Genesis 3:10).

At the end, God (and I believe this was God in human form – the pre-incarnate Christ) sacrificed innocent animals (probably sheep or goats), and He made clothes to cover the fallen couple. There is an interesting but subtle play on words here with the Hebrew word for skins – ‛ôr. It is pronounced the same as the Hebrew word for light – ‘ôr – but it is spelled differently. The former is spelled with an aleph (א), and the latter is spelled with an ayin, (ע). Before the Fall, they were clothed in light, ‛ôr, and after the Fall they were clothed in skins, ‘ôr. That Jesus shed the blood of innocent animals in order to provide coverings for His fallen creatures, Adam and Eve, speaks of “atonement” – Hebrew kâphar meaning “to cover.” We see in this a representation of the Gospel: Jesus, the innocent Lamb of God, shedding His blood to cover our sins.

Our clothing, then, should serve as a reminder of our sinfulness and of God’s provision for covering that sin. Like the fig leaves Adam and Eve sewed together (Genesis 3:7), our clothing is inadequate to cover our sins. Clothes wear out, they get dirty, or they fall out of fashion. Daily we have to change one outfit for another. However, in heaven, our clothing will not wear out or have to be replaced.[4] “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, … These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:9, 14). I do not know, but I think that our “robes” will be that same “light” which covered Adam and Eve before the Fall.

Do you have your heavenly wardrobe reserved? If you are not sure, here are some other articles that may help answer your questions:

No One Escapes Judgment

You Don’t Go to Hell Because You’re A Sinner

Only One Way In



[1] accessed October 9, 2015.

[2]  Ibid.

[3]  Ibid.

[4]  See “Clothing In Heaven”


Filed under Apologetics, Christianity, Creation, Current Events, End Times, Gospel, Heaven, Salvation, Second Coming of Christ, Theology

Jesus Said It

Jesus Preaching the Sermon on the Mount - Gustave Dore

                 Jesus Preaching the Sermon on the Mount – Gustave Dore

Heaven and earth shall pass away, but my words shall not pass away.   (Matthew 24:35)

The general conception of Jesus, if He is thought of at all, is that He was a nice guy, a good teacher, and perhaps a miracle worker. A lot of what He said are words to live by, like, “all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12), and “Judge not, that ye be not judged” (Matthew 7:1 – taken out of context, a great verse for Christian bashing). There is no doubt that Jesus taught many things that benefit when applied to every-day life. Those kinds of teachings find general acceptance by all, but Jesus also said many things that many in this politically correct culture would find offensive.

Jesus said, “Repent: for the kingdom of heaven is at hand.” Repent? Many today who, like Donald Trump, believe they have done nothing from which to repent. The Bible says, “For all have sinned, and come short of the glory of God” (Romans 3:23), and “the soul that sinneth, it shall die” (Ezekiel 18:4, 20). Jesus said, “Repent”!

Jesus said, “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matthew 5:27-28). What man alive can claim innocence of that sin? These days, the same could be said of woman. Along with that He said, “whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery” (Matthew 5:32). With today’s high rate of easy divorce, to how many does this apply? Speaking of adultery, Jesus said marriage is between one man and one woman: “But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Mark 10:6-9, emphasis mine) – so much for same-sex unions.

Many think of Jesus as peaceful and gentle, but Jesus said, “Think not that I am come to send peace on earth: I came not to send peace, but a sword” (Matthew 10:34). Why is that? To His followers Jesus said, “And ye shall be hated of all men for my name’s sake” (Matthew 10:22, emphasis mine). “If the world hate you, ye know that it hated me before it hated you” (John 15:18).  Jesus said, “And a man’s foes shall be they of his own household” (Matthew 10:36).  “And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death” (Matthew 10:21).  Jesus said, “For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law” (Matthew 10:35); so “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.” (Matthew 10:37-38). However, He offers this promise: “he that loseth his life for my sake shall find it” (Matthew 10:39).

Jesus wants total allegiance; He wants first place in our lives. The reward is eternal life, but it is not without cost. Some will protest, and rightfully so, “Salvation is a free gift. It cannot be earned, Ephesians 2:8-9!” True. The “wages of sin” (Romans 3:23) were paid by Christ on the cross, but along with accepting the free gift comes the responsibility that goes with it. The Christian life is not one of ease, a life of “do as you please,” but the Christian has the promise of the Savior who says “my yoke is easy, and my burden is light” (Matthew 11:30) because He becomes your “yoke partner.”

Jesus said that the Global Flood was real: “But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be (Matthew 24:37-39). Jesus said that the Jonah “fish story” was true: “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40). He said this in foretelling of His own death, burial, and resurrection which He fulfilled at His crucifixion.

Jesus said hell is real. He spoke of those within the church – “tares” – that by all appearances look like genuine Christians, but are not. Of these He said, “As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth” (Matthew 13:40-42, emphasis mine). He spoke of the kingdom of heaven being like a net cast into the sea (the “sea” is often used as a metaphor for “the people” of the world) and gathered in by the angels who separate the good from the bad. “So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” (Matthew 13:49-50, emphasis mine).  Jesus said that if your hand, foot, or eye causes you to sin, you should get rid of them, for it is better to enter into heaven maimed than to be whole and “to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched” (Mark 9:43-48, emphasis mine). Notice that Jesus stressed the eternality of hell; “never” means NEVER.  Jesus spoke of hell as a real place. He told the true account of a rich man and a poor beggar who both died and stepped into eternity (Luke 16:19-31).  The rich man ended up in hell, “And in hell he lift up his eyes, being in torments” (Luke 16:23, emphasis mine). Hell is real. Jesus said it.

Just as hell is real, Jesus said heaven is real. “Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3, emphasis mine). That place has dimensions: “And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal” (Revelation 21:16).  A furlong is 660 feet. Twelve-thousand furlongs would be 7.92 million feet, and divided by 5280 feet (i.e. one mile), that is equal to 1500 miles. That is about the distance from Dallas, TX to New York, NY. Now imagine that in the size of a cube. It is not a small place! And that is just the “New Jerusalem.” There is no telling just how large the rest of heaven is, but with all that space, it is a very exclusive place. Jesus said, “Enter ye in at the strait [narrow/tight] gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14, emphasis mine).

Many today appeal to the “love” of Jesus suggesting that a “loving God” would not send anyone to hell. Even the Pope has boarded that band wagon claiming that all roads lead to God. Those who appeal to a loving God are partially correct; God sends no one to hell. They end up there by their own choice. Those who claim John 3:16 fail to read any further. Two verses down, John 3:18 says, “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (emphasis mine). In my Bible, those words are written in red; Jesus said it.  God is not swayed by popular consensus. Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6, emphasis mine). There is no other way. Jesus said it.

Jesus taught many good lessons that when taken to heart prove beneficial to our day-to-day lives. But He also taught some very hard lessons that, when ignored, lead to eternal damnation. It’s tough to hear, but Jesus said it.

If you are unsure of your eternal destination, you alone can do something about it. “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Matthew 7:7-8). Jesus said it.


Filed under Apologetics, Christianity, Evangelism, Gospel, Heaven, Hell, Religion, Salvation, Theology