# Best of BAM Q&A: Creation of Evil, Revelation 20, and Sinless Perfection

An episode of [Bible Answer Man Podcast with Hank Hanegraaff](https://invisiblenetwork.ai/podcast/569236334), 22 Aug 2026, 28 min.

Audio: https://dts.podtrac.com/redirect.mp3/api.spreaker.com/download/episode/74463531/bambof20260822.mp3

On today’s Bible Answer Man broadcast, Hank answers the following questions: How can you say that God created humans and evil, or the potential for evil? That means that humans had no choice but to do evil. Courtney - Calgary, AB (0:52) Is Revelation 20 to be taken as literal or symbolic? Corey - Hamilton, MT (5:04) In Matthew 11:30, what is the meaning of “yoke” and “burden?” James - Vancouver, BC (15:13) Is 1 John 3:6-10 talking in hyperbole with respect to sin? Does John want to say the Christian is supposed to be perfect? David - Raymore, MO (17:40) If we are sinners because of Adam, would we have done the same thing in the Garden of Eden? Could we have done otherwise? Victor - OH (21:21) Is hell an eternal punishment? Chuck - Cleveland, MS (24:35)

## Transcript

[0:07] Speaker 1: You're just in time for the best of the Bible
[0:09] Speaker 1: answer Man broadcast with Hank Canagraph, the radio outreach of
[0:13] Speaker 1: the Christian Research Institute. Our purpose here at CRII is
[0:18] Speaker 1: to equip Christians to pursue sound doctrine, to discern truth
[0:22] Speaker 1: and error, and to become faithful disciples of Christ because
[0:26] Speaker 1: life and truth matter. For more information, to order resources
[0:31] Speaker 1: or donate, call eight eight eight seven thousand CROI or
[0:36] Speaker 1: go online to equip dot org. That's equip dot org.
[0:42] Speaker 1: The following program was pre recorded. Now here's the President
[0:47] Speaker 1: of the Christian Research Institute, Hank Canagraph.
[0:50] Speaker 2: Thank very much, Randy. We will go to your questions.
[0:52] Speaker 2: First up Courtney listening in Calgary, Alberta candidate. Hi Courtney, Hi,
[0:58] Speaker 2: how are you doing I'm doing good.
[1:01] Speaker 3: How can you say that God created humans and at
[1:06] Speaker 3: the same time say that God created evil or God
[1:11] Speaker 3: has potential for evil, whichever way you look at it, Well,
[1:14] Speaker 3: then means that when He created humans, humans had no
[1:17] Speaker 3: choice but to do evil because He created them with evil.
[1:21] Speaker 2: Well, that's not what it means, and let me explain
[1:24] Speaker 2: that to you. We have always said at the Christian
[1:27] Speaker 2: Research Institute that God created the potential for evil. We
[1:32] Speaker 2: have never said that God created evil, and that is
[1:36] Speaker 2: a big distinction. It's not a semantical distinction, it is
[1:40] Speaker 2: a substantive distinction. God created the potential for evil because
[1:47] Speaker 2: God created human beings with the ability to choose, and
[1:54] Speaker 2: therefore he did not create as robotic, but those who
[1:59] Speaker 2: could make choices that really mattered. And because of the
[2:05] Speaker 2: choices humankind made, the actuality of evil came into existence.
[2:12] Speaker 2: But the story doesn't end there because as a result
[2:17] Speaker 2: of how God did what he did, the best of
[2:21] Speaker 2: all possible worlds is in the offing. It's something that
[2:24] Speaker 2: we look forward to, that we expect that we await earnestly.
[2:30] Speaker 2: So out of the design of God comes the best
[2:34] Speaker 2: of all possible worlds. And again I would emphasize the
[2:38] Speaker 2: fact that God could have created us as chatty Kathy dolls,
[2:42] Speaker 2: you pull a string in whatever's programmed inside comes out,
[2:45] Speaker 2: but he didn't. He created us with the ability to choose.
[2:48] Speaker 2: That made love meaningful and as a result, it did
[2:54] Speaker 2: allow for the potential of evil, which became a reality.
[2:58] Speaker 3: But Hank, I hear your argument, and that argument is
[3:01] Speaker 3: the sound argument. But how can you then say that
[3:03] Speaker 3: if evil pre existed humans, if even pre existed humans,
[3:08] Speaker 3: and you can assume also that good pre existed humans,
[3:11] Speaker 3: then if and good pre existed humans, then humans only
[3:16] Speaker 3: God also would have created the potential for good. You
[3:19] Speaker 3: can't turn around and say he created the potential for
[3:22] Speaker 3: evil and not say created the potential for good. And
[3:26] Speaker 3: if you now say that he created the potential for good,
[3:28] Speaker 3: then God is not all good either. You can't have
[3:31] Speaker 3: the argument both ways.
[3:32] Speaker 2: Well, interestingly enough, you can't. And this is what the
[3:37] Speaker 2: reasons that Coordinator got so excited about the end of
[3:41] Speaker 2: Christianity finding a good God and evil world. And sometimes
[3:44] Speaker 2: I fear that in sound bites on a radio broadcast,
[3:47] Speaker 2: the whole story doesn't come out, and as a result
[3:50] Speaker 2: of that, people logically come up with ideas of what
[3:55] Speaker 2: we are saying that are altogether different than what we're
[4:00] Speaker 2: really saying it. And I don't think it's a matter
[4:02] Speaker 2: of not communicating clearly, but sometimes again in sound bites,
[4:07] Speaker 2: it's hard to get the whole story at You can
[4:09] Speaker 2: read about how this works in looking at it from
[4:15] Speaker 2: a chirological perspective, God's purposes in creation so that we
[4:21] Speaker 2: see a God who acts trans temporally in time, not
[4:26] Speaker 2: only with respect to how evil can proceed the fall,
[4:30] Speaker 2: but also how redemption can precede the Cross. Think about
[4:37] Speaker 2: the fact that Abraham is saved exactly the same way
[4:40] Speaker 2: as we are saved, because the Cross reaches back to
[4:44] Speaker 2: the Edenic garden, just as it reaches forward to our
[4:49] Speaker 2: posterity yet to come. So again, we believe in a
[4:54] Speaker 2: transtemporal God, a God who is unbounded by time and
[5:00] Speaker 2: acts transtemporarily in creation. Let's go back to the phone lines.
[5:05] Speaker 2: We'll talk next to Corey listening on the web in Hamilton, Montana.
[5:10] Speaker 2: Hi Corey, Hi Henk, thank you for taking my call,
[5:13] Speaker 2: my pleasure.
[5:14] Speaker 4: My question is in regards to Revelation chapter twenty, and
[5:18] Speaker 4: I would like to know you see this as literal
[5:21] Speaker 4: or symbolism.
[5:23] Speaker 2: Well, I mean that's a dicey question, isn't it. I mean,
[5:26] Speaker 2: the fact of the matter is you have to read
[5:28] Speaker 2: Revelation in light of scripture. So we can never go
[5:34] Speaker 2: off on some kind of subjective flight of fancy when
[5:37] Speaker 2: we read the Book of Revelation. We have to interpret
[5:40] Speaker 2: Revelation in light of the rest of scripture. So read
[5:45] Speaker 2: scripture in light of scripture, and that's how we come
[5:48] Speaker 2: up with an interpretive lens. If we look at the
[5:52] Speaker 2: very beginning of Revelation, chapter twenty, and I took the
[5:55] Speaker 2: time to memorize this, you have an angel coming down
[5:58] Speaker 2: out of heaven, having the key to the Abyss and
[6:02] Speaker 2: holding in his hand a great chain, and he seizes
[6:06] Speaker 2: the dragon the ancient serpent, who is the devil or Satan,
[6:12] Speaker 2: and binds him for a thousand years. Now, the first
[6:15] Speaker 2: question we have to ask is this, Can we take
[6:19] Speaker 2: literally that Satan is a dragon? And the answer to
[6:24] Speaker 2: that rhetorical question is no. Dragons are the stuff of mythology,
[6:29] Speaker 2: not the stuff of theology. So obviously a dragon or
[6:35] Speaker 2: an ancient serpent is a way of communicating not what
[6:40] Speaker 2: Satan looks like, but what Satan is like. A Nor
[6:46] Speaker 2: can we take an angel having a key and holding
[6:52] Speaker 2: in his hand a great chain in a wooden literal sense,
[6:56] Speaker 2: because there's no way in which you can literally say
[7:01] Speaker 2: that an angel has a key that unlocks a big
[7:05] Speaker 2: abyss or a chain that can bind a non corporeal being.
[7:11] Speaker 2: Doesn't make any sense if you take in a wooden
[7:12] Speaker 2: literal sense, So you have to always take it in
[7:15] Speaker 2: the sense in which it is intended. And this principle
[7:19] Speaker 2: goes far beyond Revelation chapter twenty. If you go to
[7:24] Speaker 2: Revelation chapter one, you have the exact same circumstance. There
[7:30] Speaker 2: you have a description of Jesus Christ, and he's wearing
[7:35] Speaker 2: a white robe, and he has a sword protruding from
[7:40] Speaker 2: his mouth, and his hair is white, and his feet
[7:45] Speaker 2: are like burnished bronze. Again, this is imagery that is
[7:51] Speaker 2: not designed to tell us what Jesus Christ looks like,
[7:55] Speaker 2: but rather to tell us what Jesus Christ is like.
[8:00] Speaker 2: And the import of your question is so significant in
[8:03] Speaker 2: that if you don't get this straight, you make a
[8:08] Speaker 2: mess of all a scripture which is precisely what men
[8:13] Speaker 2: like Joseph Smith did. Mormonism believes in a God who
[8:19] Speaker 2: was once like us, He was a man, he had
[8:23] Speaker 2: a physical body. Well, how do you come to that
[8:28] Speaker 2: kind of an understanding of God. Well you come to
[8:31] Speaker 2: it by a misinterpretation of the images that are given
[8:36] Speaker 2: to us in scripture. So you read in Genesis about
[8:43] Speaker 2: God walking with Adam and Eve in the cool of
[8:45] Speaker 2: the day, and suddenly presuppose, oh, my goodness, God has feet.
[8:51] Speaker 2: But how can you believe that if you read scripture
[8:55] Speaker 2: in light a scripture and recognize that God is not
[8:59] Speaker 2: a man, and as we are, recognize that God is omnipresent,
[9:08] Speaker 2: that God is spirit. So in interpreting scripture in light
[9:14] Speaker 2: a scripture, we immediately recognize that we have to take
[9:17] Speaker 2: the text in the sense in which it is intended.
[9:22] Speaker 2: So when someone asked me, do I take Revelation twenty literally, well, yes,
[9:29] Speaker 2: I take it as literature inspired infallible literature. But you
[9:35] Speaker 2: have to read it in the sense in which it's intended.
[9:38] Speaker 2: And again, there are many other reasons I can tell
[9:41] Speaker 2: you that this is important, not the least of which
[9:44] Speaker 2: is the fact that professors and universities. I think of
[9:48] Speaker 2: bard Ermann now, who's out with a very popular book
[9:51] Speaker 2: called Forged. He jumps on these very things to demonstrate
[9:57] Speaker 2: that the Bible is a mission mash of literary contradictions,
[10:07] Speaker 2: and therefore the Bible is not trustworthy, it's full of mistakes.
[10:11] Speaker 2: But his problem, like the problem of many people, is
[10:15] Speaker 2: he wants to take the text and press it into
[10:19] Speaker 2: a wooden literal labyrinth. He wants to make metaphors walk
[10:25] Speaker 2: on all fours, extended similes or parables do the same,
[10:32] Speaker 2: and therefore he can't get a radar fix on the
[10:36] Speaker 2: word of God. This all leads to a very important point,
[10:41] Speaker 2: and that is learn to mine the scriptures for all
[10:47] Speaker 2: their wealth. And that's one of the reasons I wrote
[10:50] Speaker 2: the Apocalypse Code, which deals with a Revelation twenty along
[10:55] Speaker 2: with many other passages in the Bible. Check it out
[10:57] Speaker 2: on the way but Equipped dot org. We write back
[10:59] Speaker 2: with more of your questions.
[11:01] Speaker 1: Pastor Martin Nimoler spent the last seven years of Nazi
[11:04] Speaker 1: rule in concentration camps. Reflecting on the camps where millions
[11:08] Speaker 1: would die, Nimoler said, first they came for the Socialists,
[11:12] Speaker 1: and I did not speak out because I was not
[11:15] Speaker 1: a socialist. Then they came for the trade unionist and
[11:18] Speaker 1: I did not speak out because I was not a
[11:21] Speaker 1: trade unionist. Then they came for the Jews, and I
[11:24] Speaker 1: did not speak out because I was not a Jew.
[11:27] Speaker 1: Then they came for me, and there was no one
[11:30] Speaker 1: left to speak for me. To ensure that your voice
[11:33] Speaker 1: is heard and that someone is speaking for you, become
[11:37] Speaker 1: a member today of CRI's support team. Simply call eight
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[11:51] Speaker 1: Don't tune out. Hankleby back after the break breaking the Code.
[12:04] Speaker 1: If the Book of Revelation has become an international obsession,
[12:07] Speaker 1: the result has been rampant misreading of scripture, bad theology,
[12:11] Speaker 1: and even bad politics and foreign policy. In the Apocalypse Code,
[12:16] Speaker 1: find out what the Bible really says about the end
[12:18] Speaker 1: times and why it matters today. Hank Canagraph argues that
[12:22] Speaker 1: the key to understanding the Last Book of the Bible
[12:25] Speaker 1: is the other sixty five books of the Bible, not
[12:28] Speaker 1: current events or recent history. The Apocalypse Code offers sane
[12:32] Speaker 1: answers to some very controversial questions, such as what does
[12:36] Speaker 1: it mean to take the Book of Revelation literally? Who
[12:39] Speaker 1: are the Antichrist and the Great Horror of Babylon? And
[12:42] Speaker 1: what is the real meaning of six hundred and sixty six?
[12:45] Speaker 1: Order The Apocalypse Code by Hank Cantigraph today, available in softcover,
[12:50] Speaker 1: MP three CD or MP three download from equip dot
[12:54] Speaker 1: org or call eight eight eight seven thousand CRII. Bertrand
[13:01] Speaker 1: Russell famously said most people would rather die than think,
[13:06] Speaker 1: and many of them do not so with CRI Support
[13:10] Speaker 1: Team members. Support Team members are not only serious thinkers,
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[14:00] Speaker 1: Complete Bible answer Book Collector's Edition is the comprehensive collection
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[15:07] Speaker 1: to the Bible answer Man broadcast and your host and canagraph.
[15:12] Speaker 2: Thank very much Randy, and we'll go right back to
[15:13] Speaker 2: our phone callers. Next up is James listening in Vancouver,
[15:17] Speaker 2: British Columbia, Canada.
[15:19] Speaker 5: Hi James, Hi, thank you so much for taking my.
[15:22] Speaker 2: Call, my pleasure.
[15:24] Speaker 5: What is Jesus saying in Matthew eleven, Verses twenty eight
[15:28] Speaker 5: through thirty my yoke is easy and my burden? What
[15:32] Speaker 5: is he referring to if you can help me?
[15:35] Speaker 2: Yes, this is a very interesting explanation in light of
[15:41] Speaker 2: the context in which we find it for Jesus to
[15:44] Speaker 2: say that his burden is not heavy, because within the
[15:49] Speaker 2: context you have therases and teachers of the law placing
[15:54] Speaker 2: a stifling burden on the people because of lelegalism, so
[16:01] Speaker 2: the legalism is such a burden it's virtually impossible to bear.
[16:08] Speaker 2: But Jesus Christ never gives us a stifling form of legalism.
[16:14] Speaker 2: It's not about tithing your mint. It's about partaking in
[16:18] Speaker 2: the weightier matters of the law, justice and righteousness and equity.
[16:25] Speaker 2: So the purpose of a yoke is to facilitate the
[16:28] Speaker 2: bearing of a burden, to make it easier to carry.
[16:32] Speaker 2: The Pharisees weren't doing that. But Christ offers true freedom
[16:36] Speaker 2: from the burden of legalism because he carries that burden himself.
[16:42] Speaker 2: And so what we now do is ingratitude for what
[16:46] Speaker 2: he has done. And in that sense, the yoke is easy,
[16:50] Speaker 2: the burden is light. We enter into a disciple relationship
[16:55] Speaker 2: with Jesus Christ, who of course is gentle and lowly heart.
[17:01] Speaker 5: So basically the verse twenty ninth verse says, take my
[17:06] Speaker 5: yoke upon you and learn of me. That's where the
[17:10] Speaker 5: key lies. To learn of him on a day to
[17:13] Speaker 5: day basis would be his burden, and my availability to
[17:19] Speaker 5: him is really the key.
[17:20] Speaker 2: Nance Yes, and to be found in him, that's right. Yes, Yes,
[17:25] Speaker 2: we're overcomers because we're in the overcomer.
[17:28] Speaker 5: Yeah, yeah, thank you. So much for sharing your thoughts.
[17:32] Speaker 5: It just opens up a little bit more, makes it
[17:34] Speaker 5: easier for me to pick it up.
[17:36] Speaker 2: Thank you again, you got to bless you. Thank you
[17:39] Speaker 2: so much for your call. Back to the phone list.
[17:40] Speaker 2: We'll talk next to David. David is listening in Raymore, Missouri.
[17:45] Speaker 6: Hi David, Hello, Hank, Nice to talk to you. Likewise,
[17:50] Speaker 6: I have a question about first John chapter three, Versus
[17:54] Speaker 6: six to ten, where it's talking about sin and how
[18:00] Speaker 6: we're sinning that we can't be of God and those
[18:03] Speaker 6: that go on and even you know it goes farther
[18:06] Speaker 6: into verses eight, nine and ten. Is John it appears
[18:10] Speaker 6: that he's talking to believers here, But is he talking
[18:14] Speaker 6: in like hyperbole in order to get the believer's attention
[18:18] Speaker 6: or could you just explain that why he is very
[18:22] Speaker 6: earnest and serious and talking about sin and the fact
[18:25] Speaker 6: that we have to be thinked, you know, is kind
[18:28] Speaker 6: of the point he seems to be making in that.
[18:31] Speaker 2: Yeah. Well, remember John is obviously not schizophrenic, and he
[18:36] Speaker 2: is starting his letter out by saying, if we confess
[18:39] Speaker 2: our sins, he is faithful and Justin will forgive us
[18:43] Speaker 2: our sins and purify us from all unrighteousness. But if
[18:46] Speaker 2: we claim we have not sinned, we make him out
[18:49] Speaker 2: to be a liar, and his word has no place
[18:50] Speaker 2: in our lives. So the same John that writes those
[18:53] Speaker 2: words also writes later on, when you get to chapter
[18:57] Speaker 2: three those very words that you're talking about, where he says,
[19:01] Speaker 2: in him is no sin, and no one who lives
[19:04] Speaker 2: in him keeps on sinning. No one who continues to
[19:07] Speaker 2: sin has either seen him or known him. The point
[19:11] Speaker 2: here is not that John is giving two different messages. No,
[19:14] Speaker 2: it's a coherent message. What he's saying is this that
[19:17] Speaker 2: if you are in Jesus Christ, you are not going
[19:21] Speaker 2: to continually willfully digress into sin and debauchery, the thing
[19:29] Speaker 2: that you have been saved from. Rather, you are going
[19:34] Speaker 2: to be one who seeks to follow Jesus Christ. This, however,
[19:39] Speaker 2: does not mean that you will not sin, but you
[19:42] Speaker 2: won't live in a willful state of disobedience, because what
[19:46] Speaker 2: happens at repentance is that your willer is moved in
[19:49] Speaker 2: a different direction. It's as though the needle is pointing
[19:53] Speaker 2: in the direction of doing it God's way, where before
[19:56] Speaker 2: the needle was pointing in the direction of doing it
[19:59] Speaker 2: your own way. So that's really what's going on. We're
[20:03] Speaker 2: still sinners, and the only time in which we will
[20:06] Speaker 2: no longer sin is when we're glorified, and that takes
[20:08] Speaker 2: place when Jesus appears a second time.
[20:12] Speaker 6: So he is not saying that we have to be
[20:13] Speaker 6: for everybody, saying that our mindset, if it is on Christ,
[20:17] Speaker 6: that we are going to willfully that we're going to
[20:21] Speaker 6: walk away from those things and we're going to receive
[20:26] Speaker 6: that happiness and that joy that comes in walking with Christ,
[20:29] Speaker 6: and that is going to help us remove ourselves from
[20:32] Speaker 6: those situations and those wants and desires.
[20:35] Speaker 2: Yeah, beautiful way of putting it. And that's exactly what
[20:38] Speaker 2: I'm saying. I'm saying two different things. Of course, all
[20:41] Speaker 2: I'm doing is repeating what John is saying. But on
[20:43] Speaker 2: the one hand, we're perfect in Jesus Christ. On the
[20:46] Speaker 2: other hand, our direction is no longer continuous willful disobedience,
[20:54] Speaker 2: but rather repentance, which is a you turn from that
[20:57] Speaker 2: so that we are seeking to please God. But in
[21:00] Speaker 2: that process we're going to continually fall as well, because
[21:04] Speaker 2: we are still encumbered by us in nature. When we fall,
[21:09] Speaker 2: we confess, and when we confess what happens is that
[21:13] Speaker 2: our relationship becomes strong and stable again.
[21:18] Speaker 6: Absolutely, thank you, Hank. I appreciate that.
[21:20] Speaker 2: Well, you got it. Back to the phone lines, I
[21:22] Speaker 2: want to talk to Victor next. He's listening in Ohio.
[21:24] Speaker 7: Hi Victor, Hi Hank, thank you for taking my call,
[21:28] Speaker 7: my pleasure. My question is this. I know that we're
[21:31] Speaker 7: all sinners because of what Adam did, but it was
[21:34] Speaker 7: brought to my attention that what Adam did we all
[21:39] Speaker 7: would have done and being in his position, and if
[21:42] Speaker 7: that's true, is there versus scripture to support that? Thank you?
[21:45] Speaker 2: Well, you know, I think there's a category mistake that's
[21:48] Speaker 2: made here, and I think this is a very significant
[21:52] Speaker 2: question and requires a precise answer. Our very identity is
[21:57] Speaker 2: bound up in being the awesome spring or the seed
[22:01] Speaker 2: of sinful atom. So we are sinners by nature, and
[22:05] Speaker 2: therefore we can't put ourselves in the garden as though
[22:10] Speaker 2: we are not Adam's offspring. Without a sin nature, we
[22:16] Speaker 2: wouldn't be who we really are, and therefore, to ask
[22:21] Speaker 2: that question does involve a category mistake. Adam was God's
[22:26] Speaker 2: chosen representative for all humanity, but he has also provided
[22:35] Speaker 2: for us a second atom, So God not only chose
[22:41] Speaker 2: a representative for us in the first atom, but he
[22:46] Speaker 2: chose a representative for us in the second atom. And
[22:50] Speaker 2: John lays this out as well as Paul, who lays
[22:56] Speaker 2: this out particularly well in Romans chapter five in First
[23:01] Speaker 2: Corinthians chapter fifteen. But basically, what's going on here is
[23:06] Speaker 2: that through no act of our own we are condemned,
[23:10] Speaker 2: and through no act of our own we are saved.
[23:13] Speaker 2: And a lot of people don't like this. But if
[23:16] Speaker 2: you don't like being represented by Adam because the idea
[23:18] Speaker 2: of representation appears unfear then perhaps you won't like to be,
[23:24] Speaker 2: in the interest of fairness represented by Christ. I mean,
[23:28] Speaker 2: that's kind of what's going on. We have, through Adam
[23:33] Speaker 2: the opportunity to be involved in the best of all
[23:40] Speaker 2: possible circumstances because of the way in which God allows
[23:46] Speaker 2: this to happen in his providence, in his wisdom, is
[23:51] Speaker 2: that we are going to be able to partake of
[23:54] Speaker 2: the best of all possible worlds, a world in which
[23:58] Speaker 2: we will forever be able not to sin. So again,
[24:02] Speaker 2: it's very difficult to underscramble the egge our our identity
[24:07] Speaker 2: is bound up in being the seed of sinful atom
[24:12] Speaker 2: and that's the way it is. And therefore it's hard
[24:14] Speaker 2: to go back and say if if if if, because
[24:18] Speaker 2: we're mixing or muddling categories.
[24:21] Speaker 7: Right. Well, thank you so much, Hank, and I'm a
[24:24] Speaker 7: member of the support team. Thank you for taking my call.
[24:28] Speaker 2: Adam, Thank you so much. Bless you for joining the
[24:31] Speaker 2: support team. That means the world to us, gives us
[24:34] Speaker 2: a foundation. Back to the phone lines. I want to
[24:36] Speaker 2: talk to Chuck. He's listening in Cleveland, Mississippi. Hi, Chuck, Oh.
[24:42] Speaker 4: I was whether of the two pastors talking about the
[24:45] Speaker 4: annihilation theory, Yeah, about why would in all loving God
[24:49] Speaker 4: let someone burn for eternity? And give the example, you know,
[24:53] Speaker 4: he saw a rodent and that was burning and he
[24:56] Speaker 4: kind of grows out by it, and you know, you
[24:58] Speaker 4: feel bad. And his tamment was, well, how you know,
[25:02] Speaker 4: why would God let someone route for all eternity and
[25:06] Speaker 4: instead of because you know, let them burn up and
[25:07] Speaker 4: then they're going forever. And my question is, and I've
[25:11] Speaker 4: been taught that hell was an eternal punishment for those
[25:14] Speaker 4: that decide to go there.
[25:15] Speaker 2: And you're absolutely right. I'm not cutting you off here,
[25:18] Speaker 2: but I'm almost out of time. And here's what I
[25:20] Speaker 2: want to tell you. In the Christian Research Journal, we
[25:22] Speaker 2: address that question head on in an article which involves
[25:28] Speaker 2: a book titled Love Wins by Rob Bell. The whole
[25:32] Speaker 2: idea of universalism is mentioned in that article. And also
[25:36] Speaker 2: what is underscored in dramatic fashion is that we do
[25:41] Speaker 2: not have a concept of a holy God, and therefore
[25:44] Speaker 2: we don't understand the full extent of our violation of
[25:48] Speaker 2: the righteousness the holiness of an infinite God. Again, this
[25:53] Speaker 2: is laid out in the Christian Research Journal. Wish I
[25:56] Speaker 2: could spend more time on it. Will be back here
[26:00] Speaker 2: with more of the Bible answer Man broadcast. We'll see
[26:03] Speaker 2: you then.
[26:04] Speaker 1: We appreciate you tuning in to the Bible answer Man Broadcast.
[26:08] Speaker 1: Before we sign off today. Here's our contact information by
[26:11] Speaker 1: phone dial eight eight eight seven thousand CRII, which translates
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[26:20] Speaker 1: the internet, go to equip dot org. That's equip dot org.
[26:26] Speaker 1: You can also write CRII at Post Office Box eighty
[26:29] Speaker 1: five hundred, Charlotte, North Carolina. The ZIP code is two
[26:33] Speaker 1: eight two seven one. Our prayer is that today's broadcast
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[26:41] Speaker 1: you to pursue sound doctrine and godly living. Thank you
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[26:48] Speaker 1: listeners like you. We're on the air because life and
[26:52] Speaker 1: truth matter. Breaking the Code. If the Book of Revelation
[27:05] Speaker 1: has become an international obsession, the result has been rampant
[27:09] Speaker 1: misreading of scripture, bad theology, and even bad politics and
[27:13] Speaker 1: foreign policy. In the Apocalypse Code, find out what the
[27:16] Speaker 1: Bible really says about the end times and why it
[27:19] Speaker 1: matters today. Hank Canagraph argues that the key to understanding
[27:23] Speaker 1: the Last Book of the Bible is the other sixty
[27:26] Speaker 1: five books of the Bible, not current events or recent history.
[27:30] Speaker 1: The Apocalypse Code offers sane answers to some very controversial questions,
[27:35] Speaker 1: such as what does it mean to take the Book
[27:37] Speaker 1: of Revelation literally? Who are the Antichrist and the Great
[27:40] Speaker 1: Horror of Babylon? And what is the real meaning of
[27:43] Speaker 1: six hundred and sixty six? Order The Apocalypse Code by
[27:47] Speaker 1: Hank Cantigraph today, available in softcover, MP three, CD or
[27:51] Speaker 1: MP three download from equip dot org or call eight
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