evidence – La Vista Church of Christ

God Is Our Creator

Jeffrey Hamilton — Sat, 15 Aug 2026 19:04:32 +0000

by Samuel A. Matthews

"In the beginning God created the heaven and the earth” (Genesis 1:1 KJV).

Loved ones, the first verse in the Bible accounts for the existence of the created universe in a way with which no alternative, God-hating, human evolution theory, denominational, or world religion can begin to compare.

Time, force, energy, space, and matter are the foundational categories used to describe and measure the physical universe. Together, they define how the cosmos is structured, how objects behave, and how events unfold across history.

Notice Genesis 1:1:

In the beginning – Time;
God – Force;
created – Energy;
the heavens – Space;
and the earth – Matter.

Genesis 1:1 conveys several key aspects of God’s creative work:

Absolute Beginning of Time and the Universe

The phrase “in the beginning” marks the start of time and the cosmos as we know it. It signifies that creation is not eternal in the sense of existing before time, but was initiated by God’s sovereign will at a specific point.

God as the Sole Creator

The Hebrew word Elohim (plural form used as singular) emphasizes God’s fullness, majesty, and sovereignty. It underscores that one God created all things, and that nothing else is the source of creation.

Creation

The verb bara (“created”) is used exclusively for God’s activity and means “to bring into existence from nothing.” This affirms that God is the source of all that exists, and nothing in creation is independent of Him for its origin.

Totality of Creation

The phrase “the heavens and the earth” encompasses both the physical and spiritual realms — the sky, celestial bodies, and the land. It indicates that God’s creative act includes the entire universe, setting the stage for the detailed account in Genesis 1–2.

Theological and Cosmic Significance

Genesis 1:1 establishes God’s authority over all creation, foreshadows the Trinity (through the plural form Elohim), and frames the rest of Scripture as part of God’s redemptive plan. It also serves as a prologue to history, inaugurating the biblical narrative of God’s purpose for humanity and the world.

In summary, Genesis 1:1 presents creation as a unique, sovereign, and total act of God — the starting point of time, the foundation of all existence, and the basis for God’s ongoing relationship with His creation.

Other Passages

The Genesis 1:1 explanation for the existence of all that is, consistently populates the Bible throughout:

“And sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein…” (Revelation 10:6).

“Thou art Jehovah, even thou alone; thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and thou preservest them all; and the host of heaven worshippeth thee” (Nehemiah 9:6).

“By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as a heap: He layeth up the deeps in store-houses. Let all the earth fear Jehovah: Let all the inhabitants of the world stand in awe of him. For he spake, and it was done; He commanded, and it stood fast” (Psalms 33:6-9).

“And, Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands” (Hebrews 1:10).

“By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear” (Hebrews 11:3).

“…In six days Jehovah made heaven and earth, and on the seventh day he rested…” (Exodus 20:11; 31:17; cf. Psalms 115:15).

“The heavens are the works of God’s hands” (Psalms 8:3; 102:25; cf. Jeremiah 51:15).

“Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were, and were created” (Revelation 4:11)

Hebrews 3:4 reads, “For every house is builded by someone; but he that built all things is God.” It is logical or reasonable to conclude that this earth and the universe were created by someone superior to the inhabitants of this planet. It is illogical, unreasonable, and unscientific to conclude that life sprang from lifeless matter and that the intricate design evident in all of creation haplessly occurred without a Master Designer.

The divinely inspired Apostle Paul affirmed in his Letter to the Roman Christians that mankind cannot excuse itself from acknowledging the existence of God because the evidence of God is everywhere.

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves” (Romans 1:18-24).

Notice that God refers to His creation of the universe as well as the creation of mankind as the basis of the authority by which He gives humans divine instruction (e.g., Isaiah, Jeremiah, Acts 4:24; 14:15, 17), and the authority by which He will punish disobedience.

There is one God, but three persons who share the attribute of being God, designated in Scripture as the Father, the Son and the Holy Spirit (Matthew 28:19). Just as there are five fingers or digits on one hand, and it is still one hand, there are three persons that possess the quality of being God (divine), but there is still only one God or Godhead (Acts 17:29). All three of these divine persons participated in creation (Genesis 1:26), but creation is especially attributed to the Son, Jesus Christ (Ephesians 3:9-10; Hebrews 1:2-3).

The same power that created the universe is the same power that sustains it (Nehemiah 9:6; Hebrews 1:2-3; II Peter 3:7; Revelation 4:11). “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Colossians 1:16-17).

God is the first cause by which the entire universe with its intricate design came into being. He is eternal, meaning He had no beginning. God is not subject to the laws of nature or science, but He is responsible for the existence of what mankind calls the laws of nature, and He makes true scientific rules possible, by which the universe works in harmony with itself. God is to be awed, heeded, worshipped, and served.

“God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands” (Acts 17:24).

A Book of Divine Instructions

The great Creator-God did not leave mankind without guidance for properly interacting with each other and properly interacting with Him. By dictating His will to about 40 humans over approximately 1,600 years (II Timothy 3:16-17; II Peter 1:20-21), God gave mankind an instruction manual: the Bible. It contains 66 books, divided into two sections, the Old Testament and the New Testament.

About 2,500 years after creation, God inspired Moses to write the first five books of the Bible, and in Genesis, the first of those books, God gave details about the creation of everything, including mankind (Genesis 1-3). The first man was named Adam, and the first woman was named Eve; all humanity descended from this first couple.

The Old Testament contains 39 books and covers two related but distinctly different and successive systems of God-given religion: Patriarchy and Judaism. The New Testament contains 27 books and covers the transition from Judaism to the Christian faith, this latter God-given religion to which every person living today is obligated to obey. Not only that, but every spiritual blessing for this life and eternally that are available to people living today can be found in the New Testament portion of the Bible (John 10:10; Ephesians 1:3).

Every religion practiced today besides Patriarchy, Judaism, and the Christian faith is younger than these God-given religions, and only the Christian faith remains as a valid, God-given religion today. Everything else is either a hollow, manmade religion (Matthew 15:9) or a form of something once implemented by God but is no longer authorized by Him (Romans 7:1-7; II Corinthians 3:11; Ephesians 2:14-16; Colossian 2:14; Hebrews 8:6-13; 10:9). The one true, biblical Christian faith (Ephesians 4:5; Romans 10:17) is the only valid religion today, but not everything that represents itself to be the Christian faith abides by the divine instruction in the New Testament; there are many counterfeits (Matthew 15:13).

Patriarchy

The word "Patriarchy" means father rule and represents well the system of religion that God initially gave to humanity. God spoke to certain fathers of families, who were expected to convey God's instructions to their families and the families of others. Some of the prominent fathers to whom God imparted divine instruction were Adam, Noah, and Abraham. This was a family-type of religion, and it continued for about 2,500 years before God gave another, successive religion to one family and its descendants.

Part of the patriarchal religion involved sacrificing animals in worship of God. God Himself sacrificed the first animals to make clothes for Adam and Eve (Genesis 3:21). The first pair were created naked (Genesis 2:25); just as babies are born naked, and as babies are innocent and unaware in many respects, Adam and Eve were created innocent and unaware of the full consequences of disobeying God. However, when our first parents ate fruit from a tree that they were forbidden to eat (Genesis 2:16-17; 3:3), they disobeyed God, or sinned (I John 3:4). In addition to being guilty of sin, by which they displeased God, Adam and Eve became aware that they were naked.

Afterward, throughout the time of Patriarchy, mankind worshipped God, including through animal sacrifices. The animal sacrifices were unable to compensate for the sin that occurred (Hebrews 10:4) and stood between mankind and God (Isaiah 59:1-2), but the animal sacrifices prepared the thinking of mankind (Galatians 3:23-4:5; Hebrews 10:1-4) for the perfect sacrifice (Ephesians 5:2; Hebrews 9:26; 10:11-12) that could remove the barrier of sin between mankind and God (I John 3:5).

Judaism

About 3,500 years ago, God chose a man named Moses, a descendant of Abraham, Isaac, Jacob (also called Israel), and Levi to inaugurate the next God-given religion, Judaism. Jacob's family grew into a nation. Judaism was instituted at Mt. Sinai in the Sinai Peninsula at the head of the Red Sea (just west of Egypt and east of the Arabian Peninsula). Whereas Patriarchy was a family-type religion, Judaism was a national-type religion for what became known as the Israelites.

Judaism also included animal sacrifices in its worship, which could not remove the barrier of sin between mankind and God, but did prepare the mind of mankind for the perfect sacrifice that would come later (Hebrews 9:22-24). This God-given religion continued for about 1,500 years before God inaugurated the third and final God-given religion, the Christian faith. Divine instruction for Patriarchy and Judaism, along with historical information from those periods, make up the 39 books of the Old Testament.

The Christian Faith

Through the God-given Christian faith, God provided for the true removal of the barrier of sin between mankind and Himself through a perfect sacrifice. The second person of the Godhead, whom we know as Jesus Christ, or the Son, was born of a virgin about 2,000 years ago in Bethlehem, five miles south of Jerusalem (Isaiah 7:14; Matthew 1:18-26). He who participated in creation took on the fleshly form of the creation, man (John 1:14; I Timothy 3:16). The first four books of the New Testament are a biography of Jesus during His earthly life and ministry.

At the conclusion of three years of ministry, Jesus permitted Himself to be taken by wicked Jewish rulers who persuaded the Roman authorities to crucify our Lord on a cross. Thus, Jesus Christ became the perfect sacrifice (Hebrews 10:10) for the removal of sins, which all the sacrifices of animals under the Patriarchy and Judaism could not accomplish (Hebrews 10:1-4). Rather than remain in the grave, Jesus Christ rose from the grave after three days (I Corinthians 15:1-4). After encouraging His apostles and disciples for 40 days (Acts 1:3), Jesus Christ ascended into the sky and back to heaven, where God is (Luke 24:51).

“And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven" (Acts 1:9-11).

Worship

For more than 2,000 years, the Christian faith has been and remains the only God-given religion authorized for mankind to practice. Animal sacrifices are no longer performed after the perfect sacrifice, Jesus Christ, has come. Each first day of the week, Christians worship God in His own appointed way as recorded in the books of the New Testament (Acts 20:7; I Corinthians 16:1-2). This worship involves five activities: singing worshipful songs (Ephesians 5:19; Colossians 3:16), teaching or preaching the saving gospel of Christ (Acts 20:7; Romans 1:16), observing a memorial of the death of Jesus Christ in eating unleavened bread (symbolizing the body of Christ) and drinking grape juice (symbolizing the blood of Christ) (I Corinthians 11:23-29), prayer (I Corinthians 14:15) and a contribution of the increase of one's wealth (I Corinthians 16:1-2). These are performed in no particular order.

Salvation

The New Testament teaches salvation from past sins, with the promise of eternity in heaven for the faithful. One can only know what God expects of him or her and what God promises by reading or hearing God's Word read to him or her in the New Testament. Faith that Jesus is the Son of God develops from trusting the revealed, Word of God (Romans 10:17; John 8:24). Repentance is the realization that there is sin in our lives that separates us from fellowship with God and the determination to turn from committing sin to obeying God (Luke 13:3; Romans 6:17). Anyone who believes that Jesus is the Son of God ought to be willing to acknowledge that faith to Christian witnesses, as anciently the Ethiopian treasurer of Acts 8:37 did. Then, a person desiring to be saved from his or her sins must submit obediently to our Lord's command to be immersed in water for the remission of sins (Mark 16:16; Acts 2:38; Romans 6:3-5; Colossians 2:12). Finally, after baptism, a Christian must try to live faithfully as long as he or she lives. However, when Christians sin, they can repent and pray, and their sins can be forgiven (Acts 8:22; I John 1:9).

Christian Living

The New Testament contains instructions on how Christians are supposed to conduct themselves as Christians in general, as parents (Ephesians 6:4), as children (Ephesians 6:1), and as citizens (Romans 13:1-7; Titus 3:1; I Peter 2:17), regardless of the nation in which they reside.

God has always designated differing roles for men and women in the family and in religion (I Timothy 2:8-15), and the same is true for the Christian faith. In addition, the New Testament calls upon Christians to be morally pure (Titus 2:12), honest (Romans 12:17; II Corinthians 8:21; I Peter 2:12), charitable, hard workers (Ephesians 4:28; Colossians 3:22-24), and obedient citizens. New Testament-guided Christian living makes Christians the best possible people on earth and prepares them for an eternity where God resides, in heaven.

Christian Service

Conscientious Christians happily serve a risen Savior, Jesus Christ. At the same time, we serve the Heavenly Father and the Holy Spirit. The only way that a Christian can serve God acceptably is to serve God in the ways that He designates in the New Testament. Christian service includes practicing benevolence toward both Christians and non-Christians (II Corinthians 9:13; Galatians 6:10), as well as teaching or edifying both Christians and non-Christians (II Timothy 2:2; I Corinthians 14:12). However, the primary area of Christian service is to share the good news about the Gospel (Matthew 28:19-20; Mark 16:15-16), which highlights the death of Jesus for our sins, and His burial, resurrection, and ascension of the Savior.

Only in compliance with the teachings of Jesus Christ and the inspired writers of the New Testament can anyone have confidence that his or her sins have been forgiven and that heaven with God forever awaits. A Christian's purpose in life, as under Patriarchy and Judaism, too, is to prepare to spend eternity with God in heaven (Ecclesiastes 12:13-14; II Corinthians 5:10-11).

Christian Doctrine

In addition to instructions about Christian living and service, the New Testament contains Christian doctrine, or teaching, on a number of subjects. Complying with whatever God has caused to be penned in the New Testament amounts to obedience. Our lives on earth will not only be happier and more pleasant, but we prepare for Final Judgment and eternity with God by complying with Christian doctrine. It is written of Jesus, our example, “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him” (Hebrews 5:8-9).

Obedience is not the same as perfection, but when we do the best one possibly can do to obey God, through the sacrifice of Jesus Christ as well as through divine grace (Ephesians 2:8) and mercy (Titus 3:5), God will make up what we lack in perfection so that we can enjoy the rewards and blessings that He has reserved for His children (John 14:1-3).

Proof

Two broad areas of proof support the existence of God and the Bible He has given us, by which we are to live, serve, worship, and prepare for eternity. First, the created universe around us, with its intricate design, testifies that a great Designer, God, is responsible for everything that exists. Second, the Bible itself provides sufficient internal evidence to verify the existence of God and His book.

The Bible is filled with ancient prophecies that were made hundreds of years before their fulfillment, all of which were fulfilled in every detail. These prophecies include references to the establishment of the spiritual kingdom, or the church, by the Son of God, our Savior (Isaiah 2:2-3; Daniel 2:31-45). Approximately 332 prophecies about Jesus Christ appear in the Bible, many of which were made 700 years before they were fulfilled (Isaiah 7:14). No merely mortal predictions so ancient and so many come true, and exactly true. This indicates that the Bible is divine in origin, given by God. Therefore, the very existence of the Bible verifies the existence of God who gave it.

Since God exists, and He has given us divine instructions through the Bible about salvation, Christian worship, Christian living, Christian service, and Christian doctrine, we are obligated to comply with all that God in the New Testament has instructed us to do. God has reserved wondrous blessings for those who become His children, including forgiveness of sins (Acts 2:38; 22:16) and valid hope of an eternity in heaven with Him.

“Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14).

The God of Heaven and Earth is so good, and His love reaches all. We love you with the love of the Lord (John 13:34-35)

Evidence for the Faith

Jeffrey Hamilton — Sat, 15 Aug 2026 18:44:12 +0000

by David Gibson

What evidence is there for believing: 1) God exists, 2) Jesus is His Son, and 3) the Bible is His word?

God Exists

“... His invisible attributes ... have been clearly seen, being understood through what has been made, so that they are without excuse” (Romans 1:20).

Jesus Is His Son

The apostles witnessed the risen Christ and maintained their testimony despite severe persecution (Acts 4:16-20; 5:27-32, 40-42; 26:9-23).

The Bible Is His Word

Old Testament prophets predicted Jesus’ birth, death, and resurrection centuries beforehand (Luke 24:25-27, 44-47; I Peter 1:10-12; II Peter 1:20-21).

No Legend or Myth

Much more evidence could be cited. In Peter’s words, “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (II Peter 1:16 KJV; see Acts 2:24-32; 3:20-24; 10:38-41).

Peter believed the faith is defensible.

And he was right.

Adventures with Alaskan Dinosaur Bones

Jeffrey Hamilton — Sat, 08 Aug 2026 21:36:53 +0000

by Margaret Helder, Creation Science Dialog, Vol. 21 No. 3
via Sentry Magazine, Vol. 22 No. 1, March 1996

Sponsored by Creation Research Science Education Foundation, five men went to Alaska in July 1994 to collect unfossilized dinosaur bones. They included John Whitmore (Associate Professor of Geology at Cedarville College, Ohio); Mike Liston (outdoor and rescue specialist); Buddy Davis (dinosaur sculptor and exhibitor); George Detwiler (high school science teacher); and Dan Specht (dentist). Permission to collect dinosaur bones had previously been obtained from the United States Department of the Interior.

As described in World by Design (P. O. Box 292, Columbus, Ohio 43216-0292 Vol. 2, #4 pp. 1-3), the men began their journey at Umiat, a ghost town 130 km south of the Arctic Ocean. It took them from July 12 to July 17, proceeding down the Colville River, to reach the vicinity of the dinosaur bed. On the way, they coped with incredibly hungry mosquitoes, leaks in their inflatable rafts, 30 cm high waves pushing them back upstream, and quicksand on the shore. En route, they discovered a fossilized duck-bill dinosaur jaw (Lambeosaurus) as well as limb bones. This is probably an unreported dinosaur locality. On Monday, July 18, they hiked two hours from their Liscomb bone bed, site of the most important and amazing dinosaur remains in Alaska. Fossilized and unfossilized bones were found in abundance, and about 60 kg were collected for further analysis. Some will be sent to a laboratory in Moscow for possible dating.

The story of the unfossilized dinosaur bones in Alaska began in 1961 when geologist R. L. Libscomb, working for Shell Oil Co., discovered the bone bed. As the bones were not fossilized, he assumed they were recent bison bones. In 1985, principal investigator William A. Clemens from the University of California at Berkeley reported the presence of abundant dinosaur bones at the site (abstract #78919, Geological Society of America abstract programs, vol. 17, p. 548). In 1987, one of Clemens' associates, Kyle L Davies, described the condition of the duck-bill dinosaur bones: "The quality of preservation is remarkable. The bones are stained a dark red brown but otherwise display little premineralization, crushing or distortion." (Paleontology, 61 # 1 p. 198). The bones are said to be about 70 million years old, although they are unfossilized and resemble recent bones (at most the last several thousand years).

Although news of the dinosaur bone bed in Alaska has been published a number of times in the media, the amazing condition of the bones is generally not reported. For example, the cover story article on dinosaurs in National Geographic, January 1992 said: "...a team led by Bill Clemens of the University of California at Berkeley and Carole Allison of the University of Alaska reported finding large numbers of Cretaceous dinosaur bones on Alaska's North Slope. That was astonishing..." (p. 36).

Apparently the even more remarkable condition of the bones (unfossilized after a supposed passage of 70 million years) was not considered newsworthy enough to mention. Might they have felt a little embarrassed at the unfossilized state of the bones? Might this condition have caused some among the public to question the supposed antiquity of these artifacts?

It is hoped by the Alaskan bone collectors that perhaps some collagen (protein) still remains in the unfossilized bones. If so, then carbon fourteen dating can be attempted. In addition, a new technique recently developed in Russia involves a comparison of the ratio of stable isotopes of carbon twelve and carbon thirteen in the fossil specimen with similar ratios in fossils of Cro Magnon man. The theory is that similar values can indicate a common biological environment, suggesting with a high probability that they lived at the same time. The Russian group has already carried out such studies on dinosaur bones from Northwest Siberia and Cro Magnon fossils from East Kazakhstan. (A. A. Ivanov, D. A. Kousnetsov, and H. R. Miller. 1992. Theory of Biofractionation of stable isotopes in paleochronology. Proceedings of the Fifth European Creationist Congress, pp. 35-41. For more info, write H. R. Miller, The Paleochronology Group, P. O. Box 2635, Columbus, Ohio 43216).

[My thanks to Steve Willis for posting this article on Markslist, a religious bulletin board. Steve believes that the unfossilized condition of the bones could be due to:

Not as old as previously thought;

the fossilization process not being correctly understood; or,

the cold climate preserved the bones in an unfossilized condition.

Kenny Chumbley]

The Existence of God

Jeffrey Hamilton — Sat, 25 Jul 2026 22:22:58 +0000

by Samuel A. Matthews

“If someone does not believe in God, He cannot please God, because the person who comes to God must believe that He lives (exists). That person must also believe that God will give rewards to the people who are searching for him” (Hebrews 11:6 Simple English Bible).

Loved ones, whether God exists is one of the most basic and important questions any person can consider. Opinions about God abound, but answering the question “Does God Exist?” demands more than a few seconds of attention and involves a wide range of ideas and evidence. Ultimately, what we see in human experience, science, logic, and history leads to a confident answer: yes, God Does Exist.

Often, this question is posed as, “Can you prove God exists?” The problem is that, while truth itself is absolute, there are virtually zero instances of absolute proof outside of pure logic and mathematics. For that reason, courtrooms don’t require absolute proof to reach a verdict; rather, they seek to dispel “reasonable doubt” and consider from the preponderance of evidence what’s “most probable.”

Demanding “proof” of God that no one could ever reject is unreasonable. Neither evidence nor people function that way in the real world. “Encountering” facts and “accepting” them are profoundly different. Airtight, sound arguments will remain unconvincing to those determined to disbelieve. For the resolute skeptic, it’s not “proof,” even if it would convince almost anyone else. A person’s intent is more influential than any evidence encountered.
That means a certain amount of “faith” is necessary—and not just regarding God’s existence. Perfect knowledge is beyond our ability. Bias and prejudice cloud our views. There will always be a gap between what we can “know” and what we “believe.” This applies equally to skeptics and believers.

We cannot possibly know every detail involved every time we sit in a chair, eat food, or climb stairs. Such actions all express a measure of faith. We act, despite what we don’t know, because of what we do know. That’s the essence of biblical faith, including faith in the existence of God. We trust in what is known, leading us to action, despite a less-than-absolute understanding.

Whether or not one acknowledges God, the decision involves faith. Belief in God does not require blind faith (cf. John 20:29), but neither can it overcome malicious resistance (John 5:39-40). Bolstering faith are human experience, logic, and empirical evidence, all of which help answer the question “Does God Exist?”

Does God Exist? — Human Experience

Discussing the existence of God usually starts with logical arguments. That makes sense, but it’s not how human beings normally operate. No one starts devoid of all perspective, waiting to follow a robotically rational path before forming an opinion. People interpret life based on the world around them. So, looking at the existence of God ought to start with experiences. Afterward, we can use logic to assess those views.

Evidence of God exists in daily human experiences (Romans 1:19-20; Psalms 19:1-6; Ecclesiastes 3:11). This includes our innate sense of morality. It applies to the apparent design of the universe around us. Human life compels belief that truth, deception, love, hate, goodness, evil, etc., are real and meaningful. The overwhelming majority of people throughout history have been inclined to believe in a reality greater than the physical.

Our experiences are not conclusive evidence, of course. Instead, God uses general revelation as an invitation (Revelation 3:20; Matthew 11:28-30). Common experiences are meant to emphasize that we ought to seek further answers. Jesus said, “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).

Those who ignore or disdain God’s invitation don’t have the excuse of ignorance (Romans 1:18; Psalms 14:1).

Does God Exist? — Human Logic

Three of the more powerful logical suggestions of God’s existence are the cosmological, teleological, and moral arguments.

The cosmological argument considers the principle of cause and effect. Each effect is the result of some cause, and each cause is the effect of a prior cause. However, that chain of causes cannot go on infinitely into the past, or else the chain would never actually start. Logic demands something eternally existent, and that is not itself the effect of anything else. Our universe, clearly, is not eternal or uncaused. Logic points to God: the uncreated, eternal measure of all other things, the First Cause of our reality.

The teleological argument examines the structure of the universe. The largest galactic configurations, our solar system, our DNA, subatomic particles—everything gives the appearance of having been purposefully arranged. This trait is so strong that even hardened atheists have difficulty explaining away the appearance of design.

Nothing about subatomic particles or forces indicates they must be arranged as they are. Yet, if they were not exactly as they are, complex matter—and life—would be impossible. Dozens of universal constants coordinate with mind-boggling precision just to make life possible, let alone actual. Science has never observed or explained life arising from non-life, yet it also shows a sudden onset of complex organisms.

A team of archaeologists who saw the words “I am here” on a cave wall would universally assume intelligent action. Meanwhile, human DNA represents a coding structure beyond the ability of the best human engineers. The weight of this evidence, logically, favors the idea of an Intelligent Designer—God—as an explanation.

The moral argument points to concepts like good and evil, ethics, and so forth. It’s notable that these are discussions of “what should be,” not merely “what is.” Moral principles are drastically disconnected from the ruthless, selfish reasoning that one would expect of a creature randomly evolved to survive at any cost. The very idea that human beings think in non-physical, moral terms is striking. Beyond that, the fundamental content of human morals remains constant throughout history and across cultures.

Further, discussion of moral ideas leads inevitably to a crossroads. Either moral ideas are completely subjective, and therefore meaningless, or they must be grounded in some unchanging standard. Human experience doesn’t support the conclusion that morals mean nothing. The most reasonable explanation for why people think in moral terms and share moral ideals is a real moral law provided by a Moral Lawgiver, i.e., God.

Does God Exist? — Human Science

The logical arguments above are inspired by observations. Concepts such as the Big Bang Theory demonstrate, at the very least, the scientific validity of a created, non-eternal universe. Likewise for the structure of DNA. Empirical data lends credibility to the idea of a biblical Creator and contradicts alternative explanations, such as an eternal universe or abiogenesis.

Archaeology also lends support to the Bible. People, events, and places depicted in Scripture have repeatedly been confirmed by secular discoveries. Many of these discoveries came after skeptics implied the Bible’s accounts were fictional.

History and literature, for their part, also support the existence of God. The preservation of the Bible is one example: our ability to trace the existing text of Scripture to a time so close to the original events supports the Bible’s reliability. Judeo-Christian influence on culture, morality, human rights, and the birth of modern science also strongly indicates an approach aligned with truth.

Does God Exist? — God In Us

Each of the prior categories is an entire field of study and the subject of thousands of books. Yet the existence of God is demonstrated most profoundly, for most people, in personal experience. It may be impossible to “prove” to others that you’re happy, for instance, but that doesn’t change the fact that you are. That’s not to say internal perspective outweighs objective truth, but complex truths are often powerfully supported by individual experiences. Changed lives, reformed attitudes, and answers to prayer are all part of our personal perception that God exists.

A personal sense of truth is a compelling way we know God exists, and it’s God’s intent for all people to experience that sense (cf. Acts 17:26-27). God came to earth personally, as a human being (Isaiah 7:14; Matthew 1:23), so we could have a personal relationship with Him (John 14:6). Those who sincerely seek God will find Him (Proverbs 8:17; cf. 28:5), resulting in the abiding presence of the Holy Spirit (Romans 8:9-11).

The question “Does God Exist?”, therefore, cannot be answered with absolute proof, but we can point to the weight of evidence that clearly reveals that He does exist. Accepting the existence of God is not a blind-faith leap into the dark. It’s a trusting step out of Satan’s darkness that has blinded the lost in unbelief (II Corinthians 4:3-4). The child of God lives in a well-lit room where many things are made clear.

The God of Heaven and Earth is so good, and His love reaches all. We love you with the love of the Lord (John 13:34-35).

A Center of Certitude

Jeffrey Hamilton — Sat, 11 Jul 2026 22:11:15 +0000

from A Place to Stand by Elton Trueblood
via Sentry Magazine, Vol. 21 No. 4, December 1995

The most pragmatic reason for seeing that Christ is the most dependable reality is the evidence of changed human lives. When we consider Saul of Tarsus on the road to Damascus, we are in the realm of the empirical rather than the merely speculative. Saul said it was the Living Christ who had met him, and the person who seeks to deny this is confronted with the fact of a permanent change in Saul’s character. We cannot, of course, know whether a man is lying when he says ‘I believe,’ because belief is intrinsically internal and personal, but the evidence of changed lives is something which other people can observe. In Saul’s case, the change was so radical that it led to the production of some of the finest literature of the world, a literature which would not have been produced apart from the crucial encounter.

The evidence of lives changed by contact with Christ is so abundant that the full story can never be told; it is, indeed, of a kind not matched anywhere in any culture. The changed lives have come about, not primarily by a set of ideas or by acceptance of a doctrine, but by commitment to a Person...

The Christian takes his stand on the fact that lives can be made new through fellowship with Christ, and he knows of no other source of change and renewal equal to this. With George Fox, the Christian of each generation hears an inner voice which says, There is one, even Christ Jesus, who can speak to thy condition.’ We have learned that a mere inner direction, no matter how frantic or obsessive, is not sufficient for the new life we sorely need, for we do not have the power to save ourselves. My own life cannot be unified except by that to which I am devoted. But where shall I turn? A mere ‘ism’ will never suffice. Because persons are superior, in kind, not only to all things but even to all ideas, I need a person to whom I can give myself and thereby find myself. But not just any person will suffice...The Christian who uses the phrase ‘the mind of Christ’ is not using language in the same way as if he were to speak of the mind of Plato or Marx. We know something of the minds of these men because we can read what they wrote, but we mean something different in reference to Christ. We mean that Christ can be in us, and that His mentality can come to dominate ours. ‘Do you not realize,’ asks Paul, ‘that Jesus Christ is in you?’ (II Corinthians 13:5). Shocking as it sounds, it is really possible for a finite man, as he responds to Christ’s call, to have a measure of the spirit of Christ. The central purpose of the gospel is that Christ may be formed in us (Gal. 4:19) and that He may dwell in our hearts (Ephesians 3:17).

Many Convincing Proofs

Jeffrey Hamilton — Sat, 04 Jul 2026 15:10:33 +0000

by David Gibson

Is it just wishful thinking—the belief that Jesus did indeed rise bodily from the dead?
Or is there good, solid evidence for it? Luke says of the apostles, “To these He presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days ...” (Acts 1:3 NASB).

Proof after proof

He suddenly appeared to them behind closed doors (John 20:19).
He showed them the scars of His crucifixion (Luke 24:36-40; John 20:20).
He invited them to touch Him (Luke 24:39; John 20:24-29).
He ate in their presence to prove He was not an apparition (Luke 24:36-38, 41-43).
He enabled Peter and his companions to net a huge catch of fish, which no doubt reminded them of a similar miracle during His ministry (John 21:1-11; Luke 5:4-11).
He predicted they would be baptized with the Holy Spirit in a few days, which happened just as He said (Luke 24:49; Acts 1:4-5, 8).
Finally, they watched in awe as He ascended out of their sight into heaven (Luke 24:50-51; Acts 1:9-11).

From unbelief to absolute certainty

Jesus made these appearances not only in Jerusalem but also in Galilee, where He had told them to meet Him (Matthew 28:10, 16-17).

One more thing: The apostles were not expecting Jesus to rise from the dead. When others told them they had seen the risen Lord, they didn’t believe it (Mark 16:9-14; John 20:24-25).
It was the “many convincing proofs” that made true believers of them. But not just believers. They were now thoroughly convinced and completely transformed by all they had experienced. Now they had a message to share, a mission to fulfill, and a Living Lord to die for.

Seeing Him changed everything.

How Would You Answer?

Jeffrey Hamilton — Sat, 04 Jul 2026 15:05:33 +0000

by David Gibson

A friend asked how I would respond if someone said he did not believe the Bible is inspired. This is what I told him.

If the person is open to the truth, I would first prove that Jesus rose from the dead.

“Nothing is more crucial in the field of Christian evidences than the question of the divinity of Christ. Nothing is more crucial in establishing the divinity of Christ than His resurrection from the dead” (Batsell Barrett Baxter, I Believe Because…, p. 223).

“If our Lord said frequently… that after He went up to Jerusalem He would be put to death, but on the third day He would rise again from the grave, and this prediction came to pass, then… everything else our Lord ever said must also be true” (Wilbur M. Smith, Therefore, Stand, p. 419).

Jesus taught that the Scriptures are indeed God’s word and therefore authoritative (John 10:35; Matthew 4:1-11; 15:3-9).

It’s only logical. Everything hinges on His resurrection. His resurrection validates all He claimed to be. It also validates all that He taught. If He did not rise, then we can dismiss Him as a deluded religious fanatic at best, or at worst a deliberate fraud. In either case, we could not say, as so many do, that He was a good man or a great teacher, but not the Son of God.
But if He did rise, then our only logical recourse is to admit He truly is God’s Son (Romans 1:4).

And then the next step: submitting to Him as our Savior and Lord.

It only makes sense.

Explanations for the Empty Tomb

Jeffrey Hamilton — Wed, 01 Jul 2026 21:54:15 +0000

by Kenny Chumbley
via Sentry Magazine, Vol. 21 No. 3, September 1995

Paul’s belief in the resurrection, shared by early Christianity, was absolute and categorical; nevertheless, the apostle’s exuberant faith has not been universally shared, and a literal resurrection of Jesus’ body has been denied not only by non-Christians but also by liberal theology. The opposition stems from this basic argument: a physical resurrection, like the other so-called miracles in the Bible, could never have happened, since natural laws simply cannot be suspended. The dead are not raisable today, nor then.

Since, however, something must have taken place that morning after the Sabbath to ignite the spiritual explosion called Christianity, critics have advanced the following hypotheses to explain some of the phenomena of the first Easter.

The stolen-body theory

This is the oldest and simplest explanation for an empty tomb. Jesus’ body was removed by the disciples either in order to protect it from possible desecration or to hatch the myth of a risen Christ. Perhaps Joseph of Arimathea, who had first hastily buried Jesus in a cave near the execution site, later gave the body a permanent, secret burial in his own tomb. Conversely, he may have had second thoughts about his charitable action in burying a criminal and therefore removed the body so it would not contaminate his tomb. Or Pontius Pilate may have ordered its secret removal to forestall any cult of martyrdom at the grave.

The wrong-tomb theory

Because of Jesus’ hasty burial and the dim morning light, the women were not sure which of the many rock-hewn tombs in the area was Joseph’s. When they examined the wrong one, which was empty, they were startled by the gardener or grave worker (whom they thought was an angel) who guessed their mission and tried to correct their mistake. *He is not here,’ the gardener advised, and then pointed to the correct sepulcher, ‘See the place where he lay.’ But the women panicked, fled, and later announced an empty tomb.

The 'lettuce' theory

The ‘lettuce’ theory is an alternative to the above. The gardener was so piqued at curiosity-seekers trampling over lettuce seedlings he had planted in the garden around Joseph’s tomb that he removed the body of Jesus and reinterred it elsewhere. Crude as this hypothesis sounds, it was, in fact, one of the early non-Christian explanations for the resurrection.

The psychological or hallucination theory

The various visions or appearances of Jesus were merely the psychic effects of profound wish fulfillment. When one of the women claimed to have seen the resurrected Jesus, the experience became contagious, and soon others ‘saw’ him. Jesus’ prophecies of his triumph over death had primed his followers to expect exactly that, and so the whole myth began with the visions of a half-frantic woman, according to Celsus.

Others, such as the nineteenth-century German scholar David Strauss, have suggested that one of the disciples, perhaps Peter, sustained the original hallucination. According to this scenario, the Eleven fled Galilee after the crucifixion, where they finally calmed down and reflected on Jesus. The impulsive Peter, in particular, was meditating on his dead master when suddenly he had a sensation or vision of Jesus’ surviving presence. Peter himself could not know that this was just a fantasy of his own imagination. He would have been unable to distinguish between a real incursion from another dimension and a subjective hallucination. Peter’s enthusiasm quickly became contagious, and when confused and exaggerated reports came in from the women in Jerusalem, the disciples, clutching at every resurrection rumor, returned joyfully to the Holy City and proclaimed the new faith. They did all this, not as frauds or liars, but in good faith.

The twin-brother theory

Jesus had an exact twin brother who occasionally substituted for him but generally stayed out of sight. When Jesus truly died on Friday, the twin emerged triumphantly from seclusion on Sunday, and people beheld the risen Lord."

This article is taken from The Historical Jesus by Gaalyah Cornfeld, a Jewish historian and writer. Cornfeld does not believe Jesus was raised from the dead, but after listing these alternative hypotheses for the empty tomb, he is at least honest enough to write:

"Certainly these various theories stand as tributes to human ingenuity. And they have surely stood the test of time: although all of them are still in current use, nearly all were advanced in one form or another many centuries ago. The different explanations also have this in common: they all require at least as much faith to believe in their validity as in the resurrection itself. For the overpowering weight of all the sources, all circumstantial evidence from the first Easter, and logic itself stand against them."

Is it wrong to quote extrabiblical writings in lessons?

Jeffrey Hamilton — Wed, 24 Jun 2026 19:41:51 +0000

Question:

Dear Jeffrey,

I have a question and would like to seek your views on it. I have, on several occasions, observed preachers and Bible class teachers quoting denominational leaders (whom I classify as false teachers). Quotations made from Augustine of Hippo, Martin Luther King Junior, Tertullian, etc. The quotations made are not doctrinal in nature, such as emphasizing that God is omnipotent or that God is love.

I am of the view that quoting from these leaders would appear to condone the idea that they are worthy examples for us to follow. It may cause ignorant Christians to go search them out, eventually stumble on their false doctrines, and be led astray. In short, I am opposed to quoting leaders of non-biblical churches. But the arguments for condoning this include:

Paul quoted poets, and poets are not believers (Acts 17:18).
Joshua quoted from the Book of Jasher, an unscriptural writing (Joshua 10:13).
Jude cited a noncanonical saying about the prophecy of Enoch (Jude 14).

I believe that whatever noncanonical sayings quoted by the inspired writers in the Bible are inspired by God. Today, we no longer have that kind of inspiration from God to quote non-biblical church leaders.

Paul wrote: "For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain. One of them, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.' This testimony is true" (Titus 1:10-13). Paul cited a quote from a prophet who was not a disciple of Christ and did not believe in the God of heaven. In this situation, Paul cites a Cretan poet to demonstrate how deceitful the people are, to the point that even their fellow Cretans are critical of them. (So it is not just Paul pointing his fingers; even a Cretan himself admits it). Titus is to work with the church leaders to address this and prevent it from perpetuating within the church. Whether the poet himself is deceitful, we do not know. But the objective here is to point out that there are unruly behaviors threatening the church.

By citing Augustine (even non-doctrinal teachings), we know that Augustine is a false teacher (a deceiver) and has spreaded many falsehoods. The damage he has done on Christianity is immense. Approximately 80% of Christianity (including denominations, Roman Catholic, etc) are embedded in his false doctrine of original sin. He has many writings published and are easily available on the Internet. We should in fact caution Christians about these deceivers, just as what Paul is instructing Titus to do. To encourage Christians to dwell in his or any other denominational leaders' teaching is inappropriate. Jesus himself caution: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves" (Matthew 7:15).

I will be happy to hear your views.

Answer:

As you started to note, it is not the citing of sources outside the Bible that is wrong, nor is it wrong to quote someone you know to teach false doctrine. The problem lies in the purpose for which the quotes are being used.

A false teacher or group can be quoted to establish what they are actually teaching in their own words. Such citations help avoid creating strawman arguments.

A false teaching can be quoted to establish what a group believes. Thus, Paul showed the Athenians in Acts 17:28 that the idea that people are the creation of a god and that god has an intimate relationship with his creation is not a radical idea. It was expressed by several poets. It also helped boost Paul's credibility among a group of scholars. The quote demonstrates that Paul is well educated.

Paul's quote of a Cretan prophet in Titus 1:12-13 proved that his assessment of the people of Crete was not driven by prejudice. He pointed out that one of their own people made the assessment, and Paul agrees that that assessment is true. He is not indicating that anything else this man had written is true.

Jude does not state he is quoting a written document. "It was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, 'Behold, the Lord came with many thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.'" (Jude 14-15). Jude does not say Enoch wrote, only that Enoch said. See "If the Book of Enoch isn’t an authoritative book, then why is Jude in the Bible?"

Joshua 10:13 only tells us that the account of the sun standing still is also recorded in the Book of Jasher. It is not a quote from the book. David's "Song of the Bow" was also recorded in the Book of Jasher (II Samuel 1:17-18). Just as a children's Bible storybook might copy a passage from the Bible for a child to learn, the writer notes that the Song of the Bow can be found elsewhere. But just as we don't refer to a children's Bible storybook as inspired, there is no need to conclude that the Book of Jasher was inspired. It was just a book that happened to contain a copy of some inspired writing.

Quotes from uninspired sources do not prove the point being made. It only proves others had thought of the point. Thus, if I want to document the origin of the idea that men are born sinful, I would quote Augustine. The quote doesn't mean I think Augustine is right or wrong. I'm only proving the idea existed and that Augustine promoted it.

Now, if someone were quoting an uninspired source as proof of his point, then I would agree with you that he failed. We can't put the writings of men on the same plane as the writings of God.

How Has God Revealed Himself?

Jeffrey Hamilton — Mon, 20 Apr 2026 02:38:07 +0000

by Terry Wane Benton

Skeptics argue that God should reveal Himself more personally than He did in Jesus, claiming that the claim of incarnation is not sufficient to their way of thinking. They demand a personal encounter to force away their doubts. Yet, God has revealed Himself in prophets, in words, in miracles, in creation, in image-bearers (mankind), and in the incarnation demonstrated in Jesus, and in Testimony (Psalms 19). The wisdom of God is demonstrated in the nature of Biblical testimony (II Peter 1:16ff). Prophecy and typology embed the image, shape, or form of the coming Messiah in such a way as to show foreknowledge and wisdom beyond the ability of humans to invent with human wisdom alone (Isaiah 40-42). Jesus was revealed in amazing prophecies ahead of coming in the flesh in remarkable ways throughout the Tanakh.

The mind of God (I Corinthians 2) has been revealed in Biblical testimony in superior ways to the claims of the Quran or other so-called revelations. There is demonstration of divine knowledge in foretelling things like the fall of specific nations (Egypt, Babylon, Nineveh, etc.), specific cities like Jerusalem in a specific time-frame, and the coming of a sacrifice from God in that same city (Genesis 22), the Servant that would suffer for our sins and after death have His days extended or raised from the dead (Isaiah 53). These are the kind of things that the Quran doesn’t do, nor does any other book with the same level of demonstration tied to prediction and real fulfillment.

When I ask myself if God has sufficiently demonstrated Himself through these things to me, the answer is “Absolutely,” and if it is so powerful (Hebrews 4:12; Romans 1:16)and convincing to me through all these things, I have to believe that it is sufficient for any honest seeker of truth. At the same time, I recognize that not all seek to know God, and therefore, they are not yet in a position to know God. Until they do, they will never see what I see, and they will never be satisfied with what satisfies my soul and mind immensely.

I look at the creation and “clearly see” (Romans 1:20) the power and wisdom of God, while another thinks the universe and life could have created itself. The same creation is adequate for some to see sufficient proof of God, yet insufficient for others. Who is being gullible and who is being unreasonable? Each side thinks it is the other side. God clearly wanted people to be able to self-justify their belief or their unbelief. The God of the Bible knows the thoughts of man and his abilities and motives, good and bad, and tells us that the available evidence leaves us “without excuse.” God recognizes that “the fool has said in his heart, 'there is no God'” (Psalms 14:1), and that they will try to “overthrow the faith of some” (II Timothy 2:18).

If faith in truth cannot be manipulated, how would love be tested? This brings us to the question of whether love should be tested. Is there value in a tested love for God versus an untested love? A theologically rich way to say it is this: God desires a tested love because only tested love can become covenant‑strong, God‑reflecting, and eternally meaningful. Untested love is fragile, theoretical, and unproven; tested love becomes weighty, durable, and real.

Here are the deepest reasons Scripture gives.

Tested love becomes genuine love (I Peter 1:6–7). God is not interested in sentimental affection or shallow enthusiasm. Peter says trials reveal the genuineness of faith, the way fire reveals the purity of gold. A love that has never been tested is merely potential; a love that endures testing becomes authentic and precious. Programmed robots can say they love us, but is that real and genuine? There needs to be a risk involved to allow free will, not to love at all, or not to love genuinely, if love is to be genuine in some. Genuine love is worth the risk of no love.
Tested love reflects God’s own steadfast love. God’s love is covenantal—faithful, enduring, unbreakable. He loves through rebellion, suffering, and centuries of human unfaithfulness. When our love is tested, we learn to love in a way that mirrors His character rather than our moods. Untested love cannot resemble the God who loves at infinite cost.
Tested love produces spiritual maturity (James 1:2–4). James teaches that trials produce steadfastness, and steadfastness produces a complete believer. Love that has never been stretched cannot grow. God desires sons and daughters whose love is strong enough to endure, not fragile enough to collapse.
Tested love reveals what we truly treasure (Deuteronomy 13:3). Moses says God allows tests “to know whether you love the LORD your God with all your heart.” Testing exposes whether God is our supreme treasure or merely one of many interests. It reveals whether our love is rooted in convenience or in conviction.
Tested love separates true disciples from temporary followers (John 6:66–69). When Jesus’ teaching became difficult, many walked away. Testing revealed who loved Him for His gifts and who loved Him for Himself. God desires a love that clings to Him even when the path is costly.
Tested love displays God’s worth to the world (Job 1–2). Satan’s accusation against Job was essentially: “Job only loves You because You bless him.” God allowed Job’s love to be tested to show that God Himself is worth loving, even when blessings are stripped away. A tested love becomes a public testimony to God’s supreme value, but also whether we love Him only because He made it too easy. Job showed genuine love and trust that makes the relationship all the more valuable.
Tested love prepares us for eternal joy (Romans 5:3–5). Paul says suffering produces endurance, character, and hope—qualities that fit us for glory. A tested love deepens our capacity to enjoy God forever. Untested love remains shallow; tested love becomes eternally rich.

Has God revealed the kind of love He has a right to expect back from His creatures? The evidence of Jesus dying for us at our worst shows us the committed, genuine love that He has a right to expect. He demonstrated genuine love while we were yet sinners (Romans 5:6-8).

God wants a tested love because:

It becomes genuine and beautiful.
It reflects His own steadfast love that patterned the tested love of perfection.
It matures us into the quality desired.
It reveals our true treasure.
It distinguishes true disciples from fake or phony ones.
It displays His worth to us and in us. It prepares us for eternal joy.

That is worth the risks that many will prefer selfish desires over an eternal relationship. God has revealed Himself more than sufficiently and poured out His love in such a way that can draw out the very best in us without undue force. That is the nature of the evidence before us, and God is hoping each of us will choose wisely.