Difficult Passages Articles

By Clark Moghadam

I have been studying Postmillennialism and have held firmly to this position for some time now. However, I have recently come across an eschatological position that has given me serious pause. This eschatological view posits that we are actually in Satan’s little season of Rev. 20:3 right now. So the Olivet Discourse and the Millennium have already occurred according to this view, and they occurred as literal events (i.e. no allegory whatsoever). This would mean that all secular history (i.e. history outside of what we’re given in Scripture) is either completely false or corrupted in some way which would be consistent with a little season of deception.

By Joel Mohrmann

Romans 5 is a rich source of theology, but it can be difficult to understand. In this article, Joel Mohrmann makes a case for a unique, possible interpretation of this chapter based on his in-depth study of the original Greek text. We trust this will help you think through God’s Word carefully as we try to understand what He’s communicating to us. Joel serves on Convincing Proof’s Board of Directors and works in the field of electrical engineering in Lincoln, NE.

The Epistle to the Romans is a magnificent work that one could rightly consider Paul’s magnum opus.

By Clark Moghadam

I came across the claim that Muhammad and other religious people like Buddha were referenced in the Bible, and I was hoping you could give me your thoughts. I compiled all the reasons why they believe this. I am not theologically knowledgeable enough to comprehend this, but it has been bugging me.

The Bible mentions Muhammad as the “offspring of Ishmael,” “sons of Dumah,” or “Machmad.” In Song of Solomon 5:16, the word “lovely” is said to be mentioning Muhammad. The reason for this is that the Hebrew word that’s translated into English as “lovely” is “Mahmad.” This is a description of a man, and he is said to be delightful at the end of the description.

By Adam Lloyd Johnson, Ph.D.

Most Christians will struggle, at least once, with the issue of losing their salvation. For some people this struggle becomes a lifelong trial of frustration and anxiety. Some protestant denominations, including Methodists and Lutherans, teach that it is possible to lose your salvation. But other denominations, such as Presbyterians and Baptists, teach that once you become a Christian, you can never lose your salvation. So who has the final say in such matters? We should always look to God and His Word as our first and final authority. He has given us His instructions in the Bible, and we’re responsible to study it diligently so we know the truth.

This is a serious issue because one of the most important things a person should know is how he can become a Christian. When someone becomes a Christian, they are saved from the punishment of hell that we all deserve, forgiven, reconciled back to God, and welcomed into heaven to spend eternity loving God and loving others. If the Catholic position on faith and works is incorrect, then they aren’t telling people the correct way to become a Christian. In fact, if Protestants are right that someone is saved by faith alone apart from works, then adding works to salvation is a serious mistake. Paul even wrote that “[y]ou have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace” (Gal. 5:4).

The book of Ecclesiastes is notoriously difficult to interpret. In this article I share my best attempt at understanding and explaining what this book is about. Many have argued that the main message of Ecclesiastes is that we shouldn’t look for meaning and purpose in this world or in this mortal life. While that might be a valid application of the truths found in Ecclesiastes, I don’t think that is its primary message. It seems to me that the main purpose of Ecclesiastes is to teach the following conditional: If life ends at death, then life, and the toil of this life, is vanity because it’s fleeting, futile, meaningless, and absurd.

By Adam Lloyd Johnson, Ph.D.

How does God choose who will be saved and who won’t? Historically there have been two major positions; today most call these two positions Calvinism and Arminianism, but they’ve gone by other names throughout history. There are other positions, but these two are the most common. Calvinists generally put more emphasis on God’s sovereignty to choose who will be saved, and Arminians put more emphasis on our responsibility to choose to trust in Christ. For some denominations, this issue is one of their distinctives; most all Presbyterians are Calvinists, and most all Methodists are Arminians. But other denominations are different; for example, Southern Baptists don’t hold this issue as one of their distinctives.

By Adam Lloyd Johnson, Ph.D.

1 Samuel 15:29 says that God “will not lie or change His mind; for He is not a man that He should change His mind.” What is strange, then, is that several times the Bible also says, “God changed His mind”! Some say this is a contradiction, and I could see their point if different Biblical authors were always saying these two things in two different books.

However, the writer of 1 Samuel says both of these things in the very same chapter. 1 Samuel 15:11 says God regretted (changed His mind about) making Saul king.

By Adam Lloyd Johnson, Ph.D.

The context is important here; read Matthew 7:1-6. Jesus is explaining how not to be like the Pharisees. The Pharisees arrogantly went around pointing out everything people did wrong. Yeah, they were the life of the party, as you can imagine.

Well, Jesus was teaching that we shouldn’t be like that. Jesus does not say we should never judge others; that would be ludicrous. When someone murders, we must step in and say “hey, that is wrong.” It’s not that we shouldn’t judge, but that we shouldn’t judge like the Pharisees did, arrogantly just to exult themselves over other people.

By Adam Lloyd Johnson, Ph.D.

24 Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.

25 So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress.