# Q&A: Creation of Evil, Revelation 20, and Near-Death Experiences

An episode of [Bible Answer Man Podcast with Hank Hanegraaff](https://invisiblenetwork.ai/podcast/569236334), 10 Aug 2026, 28 min.

Audio: https://dts.podtrac.com/redirect.mp3/api.spreaker.com/download/episode/73637226/bam20260810.mp3

On today’s Bible Answer Man broadcast (08/10/26), 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) What are your thoughts on books about children’s experiences in heaven? Should we be reading them? Leigh - Dallas, TX (15:11) Why is the unpardonable sin referred to in past tense in Matthew and Luke, but in the present tense in Hebrews? Joe - NJ (19:34) Why were the Old Testament kings and men allowed to have multiple wives? Lindsay - IL (21:56)

## Transcript

[0:07] Speaker 1: Heard all across the United States, Canada, and around the world.
[0:11] Speaker 1: This is the Bible answer Man Broadcast with Hank Hannagraph.
[0:15] Speaker 1: Hank is President of the Christian Research Institute at CRI.
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[0:22] Speaker 1: the historic Christian faith, but become an apprentice of Jesus
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[0:38] Speaker 1: seven thousand two seven four, or go to our website
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[0:48] Speaker 1: Now here's Hank Hanagraph.
[0:50] Speaker 2: Say very much, Randy. We will go to your questions.
[0:52] Speaker 2: First up Courtney listening in Calgary, Alberta, Canada. Hi Courtney, Hi,
[0:57] Speaker 2: how are you doing? I'm doing good.
[1:00] 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.
[1:13] Speaker 3: We then means that when He created humans, humans had
[1:16] Speaker 3: no choice but to do evil because He created them
[1:19] Speaker 3: with evil.
[1:20] Speaker 2: Well, that's not what it means. And let me explain
[1:23] Speaker 2: that to you. We have always said at the Christian
[1:26] Speaker 2: Research institute that God created the potential for evil. We
[1:31] Speaker 2: have never said that God created evil, and that is
[1:35] Speaker 2: a big distinction. It's not a semantical distinction, it is
[1:39] 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
[1:53] 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
[2:20] 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.
[2:29] 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
[2:37] Speaker 2: fact that God could have created us as chatty Kathy dolls.
[2:41] Speaker 2: You pull a string in whatever's programmed inside comes out,
[2:44] 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
[2:53] Speaker 2: allow for the potential of evil, which became a reality.
[2:57] Speaker 3: Well, Hank, I hear your argument, and that argument is
[3:00] 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,
[3:07] Speaker 3: and you can assume also that good pre existed humans,
[3:11] Speaker 3: then if evil and good pre existed humans, then humans
[3:15] Speaker 3: only God also would have created the potential for good.
[3:19] Speaker 3: You can't turn around and say he created the potential
[3:22] Speaker 3: for evil and not say created the potential for good.
[3:25] Speaker 3: And if you now say that he created the potential
[3:27] Speaker 3: for good, then God is not all good either. You
[3:30] Speaker 3: can't have the argument both ways.
[3:32] Speaker 2: Well, interestingly enough, you can't. And this is one of
[3:36] Speaker 2: the reasons that Coordinator got so excited about the end
[3:40] Speaker 2: of Christianity, finding a good God and evil world. And
[3:43] Speaker 2: sometimes 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
[3:59] Speaker 2: really saying. And I don't think it's a matter of
[4:02] Speaker 2: not communicating clearly, but sometimes again in sound bites, it's
[4:07] Speaker 2: hard to get the whole story. Int You can read
[4:09] Speaker 2: about how this works in looking at it from a
[4:14] Speaker 2: chirological perspective, God's purposes in creation so that we see
[4:21] Speaker 2: a God who acts transtemporarily in time, not only with
[4:26] Speaker 2: respect to how evil can proceed the fall, but also
[4:31] Speaker 2: how redemption can precede the Cross. Think about the fact
[4:37] Speaker 2: that Abraham is saved exactly the same way as we
[4:40] Speaker 2: are saved, because the Cross reaches back to the Edenic garden,
[4:45] Speaker 2: just as it reaches forward to our posterity yet to come.
[4:52] Speaker 2: So again, we believe in a transtemporal God, a God
[4:57] Speaker 2: who is unbounded by time and acts transtemporarily in creation.
[5:04] Speaker 2: Let's go back to the phone lines. We'll talk next
[5:05] Speaker 2: to Corey listening on the web in Hamilton, Montana. Hi Corey,
[5:11] Speaker 2: Hi Henk, thank you for taking my call, my pleasure.
[5:14] Speaker 3: My question is in regards to Revelation chapter twenty, and
[5:18] Speaker 3: I would like to know you see this as literal
[5:21] Speaker 3: or symbolism.
[5:23] Speaker 2: Well, I mean that's a dicey question, isn't it. I mean,
[5:25] 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
[5:33] 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
[5:44] 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
[5:54] 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's the devil or Satan,
[6:11] Speaker 2: and binds him for a thousand years. Now, the first
[6:14] 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,
[6:28] 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
[6:39] Speaker 2: Satan looks like, but what Satan is like. A Nor
[6:45] 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.
[7:10] 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
[7:14] 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
[7:23] 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: The import of your question is so significant in that
[8:05] Speaker 2: if you don't get this straight, you make a mess
[8:08] Speaker 2: of all a scripture which is precisely what men like
[8:13] Speaker 2: Joseph Smith did. Mormonism believes in a God who was
[8:19] Speaker 2: once like us, He was a man, he had a
[8:23] Speaker 2: physical body. Well, how do you come to that kind
[8:28] Speaker 2: of an understanding of God. Well you come to it
[8:31] Speaker 2: by a misinterpretation of the images that are given to
[8:36] Speaker 2: us in scripture. So you read in Genesis about God
[8:43] Speaker 2: walking with Adam and Eve in the cool of the day,
[8:45] Speaker 2: and suddenly presuppose, Oh, my goodness, God has feet But
[8:51] Speaker 2: how can you believe that if you read scripture in
[8:55] Speaker 2: light a scripture and recognize that God is not a man,
[9:00] Speaker 2: and as we are, recognize that God is omnipresent, that
[9:08] Speaker 2: God is spirit. So in interpreting scripture in light a scripture,
[9:14] Speaker 2: we immediately recognize that we have to take the text
[9:18] Speaker 2: in the sense in which it is intended. So when
[9:22] Speaker 2: someone asked me, do I take Revelation twenty literally, well, yes,
[9:28] 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
[9:40] 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
[9:47] 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 mish of literary contradictions, and
[10:07] Speaker 2: 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,
[10:31] 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
[10:46] 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 web at equipped dot org. Will you write
[10:59] Speaker 2: back with Morgan 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 2: Left to speak for me.
[11:32] Speaker 1: To ensure that your voice is heard and that someone
[11:35] Speaker 1: is speaking for you, become a member today of CRI's
[11:38] Speaker 1: support team. Simply call eight eight eight seven thousand CROI
[11:44] Speaker 1: that's eight eight eight seven thousand CRII or visit our
[11:48] Speaker 1: website at equip dot org. Don't tune out. Hankleby back
[11:53] Speaker 1: after the break. Doctor Evan Alexandra's wildly popular near death
[12:07] Speaker 1: experience book Proof of Heaven assures us that no matter
[12:10] Speaker 1: what we do in this life, only unconditional love and
[12:13] Speaker 1: joy await us in the world to come. But our
[12:16] Speaker 1: Lord warned that while the gate to Hell is wide,
[12:19] Speaker 1: the road to it broad, and those who enter through
[12:22] Speaker 1: it are many, the gate is narrow and the way
[12:25] Speaker 1: is hard that leads to life, and those who find
[12:27] Speaker 1: it are few. Your generous support, let's Hank hanograph and
[12:31] Speaker 1: see Uri speak out against the lies that lead to Hell.
[12:35] Speaker 1: In appreciation for your gift, today, we'll rush you Hank's
[12:38] Speaker 1: book After Life What you need to know about Heaven,
[12:42] Speaker 1: the Hereafter and near death experiences, filled with answers to
[12:45] Speaker 1: your questions about life after death. Call eight eight eight
[12:49] Speaker 1: seven thousand CROI or visit equip dot org. Now again,
[12:54] Speaker 1: that's equip dot org. The number of wolves surrounding the
[13:02] Speaker 1: Christian flock is growing, and they relish nothing more than
[13:06] Speaker 1: Docile's sheep, utterly incapable of defending themselves from militant secularists
[13:11] Speaker 1: at home to militant Islamists abroad. The assaults on Biblical
[13:15] Speaker 1: Christianity are growing dangerously, but Christian Research Institutes Support Team
[13:20] Speaker 1: members aren't in favor of feeding these wolves. Instead, each
[13:25] Speaker 1: day they're making possible an array of outreaches that defang
[13:29] Speaker 1: these wolfpacks with solid arguments and evidence that have stood
[13:32] Speaker 1: the test of time. What's more, Support Team members are
[13:35] Speaker 1: equipping themselves with criis Equipping Essentials, a handpicked collection of
[13:41] Speaker 1: the best apologetics tools around. Your selection of resources are
[13:45] Speaker 1: just our way of saying thanks. To learn more about
[13:48] Speaker 1: the benefits of membership, simply visit equip dot org. Once again,
[13:53] Speaker 1: that's equip dot org breaking the code. If the Book
[14:04] Speaker 1: of Revelation has become an international obsession, the result has
[14:08] Speaker 1: been rampant misreading of scripture, bad theology, and even bad
[14:12] Speaker 1: politics and foreign policy. In The Apocalypse Code, find out
[14:16] Speaker 1: what the Bible really says about the end times and
[14:19] Speaker 1: why it matters today. Hank Canagraph argues that the key
[14:22] Speaker 1: to understanding the Last Book of the Bible is the
[14:25] Speaker 1: other sixty five books of the Bible, not current events
[14:28] Speaker 1: or recent history. The Apocalypse Code offers sane answers to
[14:33] Speaker 1: some very controversial questions, such as what does it mean
[14:36] Speaker 1: to take the Book of Revelation literally? Who are the
[14:39] Speaker 1: Antichrist and the Great Horror of Babylon? And what is
[14:42] Speaker 1: the real meaning of six hundred and sixty six? Order
[14:45] Speaker 1: The Apocalypse Code by Hank Cantigraph today, available in softcover,
[14:50] Speaker 1: MP three CD or MP three download from equip dot
[14:53] Speaker 1: org or call eight eight eight seven thousand CRI and
[15:07] Speaker 1: now here's Hank Catagraph.
[15:09] Speaker 2: Thank you very much, Brandy, and let's go right back
[15:11] Speaker 2: to our phone callers. Next up is Lee listening in Dallas, Texas.
[15:16] Speaker 4: I Lee, Hey, you, hi good, got a question for you.
[15:21] Speaker 5: I've seen some books recently, mainly bookstores, that deal with
[15:27] Speaker 5: children's experiences in heaven. I believe one's like Karen Is
[15:30] Speaker 5: for real. Yeah, and they're very uplifting to read. But
[15:33] Speaker 5: I'm curious if they are, you know, biblically substantial. If
[15:39] Speaker 5: they are correct, and we should be.
[15:42] Speaker 2: Reading well, this is a classic case of where we
[15:46] Speaker 2: should test all things in light a scripture. Hold fast
[15:49] Speaker 2: to that which is good, which is to say, you
[15:52] Speaker 2: cannot take an experience and use that as the final
[15:56] Speaker 2: court of arbitration. You have to test that experience in
[16:00] Speaker 2: light of scripture, and the book has a lot of
[16:04] Speaker 2: peculiar elements, not the least of which is that the
[16:07] Speaker 2: Lord has a rainbow colored horse, which Colton, the young
[16:12] Speaker 2: boy who allegedly had a near death experience, actually had
[16:17] Speaker 2: the opportunity to pat. But they're also very clearly unscriptural
[16:24] Speaker 2: elements to the story. Everyone, according to Colton, has wings
[16:29] Speaker 2: in heaven except for Jesus Christ. And Colton had a
[16:33] Speaker 2: conversation with Jesus Christ in which Jesus told him, if
[16:38] Speaker 2: you don't go to heaven, you don't get a new body. However,
[16:42] Speaker 2: what does the word of God say? Jesus tells us
[16:46] Speaker 2: exactly the opposite in the Word of God, so that
[16:50] Speaker 2: we know, according to the words of Jesus, that everyone
[16:53] Speaker 2: gets resurrected. Now, there's certainly a qualitative difference in the
[16:58] Speaker 2: resurrection of a believer and the resurrection of an unbeliever.
[17:03] Speaker 2: But Jesus said, do not be amazed at this. The
[17:05] Speaker 2: time is coming when all who are in the graves
[17:07] Speaker 2: will come out. Some will rise to live, and some
[17:11] Speaker 2: will rise to be condemned. Not only so, but believers
[17:16] Speaker 2: who pass away are presently absent in body but present
[17:22] Speaker 2: with the Lord. They're awaiting their resurrection at the second
[17:27] Speaker 2: appearance of Jesus Christ. So right now, a person who
[17:32] Speaker 2: is dead does not have a body, and it is
[17:36] Speaker 2: unbiblical to say that someone now has a body, because
[17:42] Speaker 2: what happens is when someone dies, there is a rending
[17:47] Speaker 2: of body and soul. The body goes to the grave,
[17:51] Speaker 2: the soul goes to be with the Lord. If we're
[17:53] Speaker 2: talking about a believer in Jesus gives us a perfect
[17:57] Speaker 2: picture of this in Luke chapter six sixteen. So again
[18:02] Speaker 2: we have to take the biblical passage and give it
[18:05] Speaker 2: precedent over an experience that someone has. Now, the most
[18:12] Speaker 2: disturbing element of the vision is Gabriel at the left
[18:17] Speaker 2: hand of God. Not only does Colton have this image
[18:23] Speaker 2: of Gabriel at the left hand of God, but he
[18:25] Speaker 2: has an image there that certainly has real ramifications. You
[18:33] Speaker 2: have the Holy Spirit in his vision and a completely
[18:37] Speaker 2: different kind of perspective than even the Angel Gabriel sitting
[18:43] Speaker 2: at the left hand of God in Christ at the
[18:46] Speaker 2: right hand. By the way, Christ sitting at the right
[18:48] Speaker 2: hand of God is not what is actually going on
[18:51] Speaker 2: there's an image there of Christ's exaltation that is in view.
[18:57] Speaker 2: So the biblical writers never give angels the exalted status
[19:04] Speaker 2: that Jesus Christ has. We've written about this in the
[19:08] Speaker 2: Christian Research Journal. There's an article titled Heaven is Real?
[19:12] Speaker 2: But is Colton's Heaven for real? As the journal points out,
[19:18] Speaker 2: you need to test subjective experiences in light of scripture
[19:22] Speaker 2: and hold fast that which is good, as opposed to
[19:25] Speaker 2: reinterpreting scripture in light of an anecdote or an experience
[19:29] Speaker 2: that you have. You got it. Thank you so much
[19:32] Speaker 2: for your call. We'll go back to the phone lines now.
[19:34] Speaker 2: We'll talk to Joe. He's listening on the web in
[19:38] Speaker 2: New Jersey.
[19:38] Speaker 6: Hi, Joe, Hi, thank you very much for taking my call.
[19:42] Speaker 6: I certainly appreciate your ministry. I've learned so much from you.
[19:47] Speaker 6: My question today is regarding the unpardonable sin, and I'm
[19:52] Speaker 6: not asking about what it is. I agree with you
[19:54] Speaker 6: that it is a ongoing act, that in which a
[20:01] Speaker 6: person has no desire whatsoever to seek God for repentance.
[20:06] Speaker 6: My question has to do with the tense of the
[20:10] Speaker 6: verb in two of the three references in Matthew and
[20:15] Speaker 6: and Mark the verb reference is in the arris tense,
[20:21] Speaker 6: and only in Hebrews is it in the present tense,
[20:24] Speaker 6: which speaks of an ongoing act. So could you give
[20:29] Speaker 6: me some information or clarify that for me, please, Yeah.
[20:34] Speaker 2: I'll try to. I don't think verb tense is the
[20:36] Speaker 2: issue here. If you look at Matthew twelve and Mark
[20:40] Speaker 2: three and Luke twelve, you have narratives, and the particular
[20:44] Speaker 2: context in which individuals were attributing Christ's good miraculous works
[20:49] Speaker 2: to the power of Beelzebub and therefore rejecting Christ is
[20:55] Speaker 2: being communicated in these narratives. Again, in the particular synoptic gospels,
[21:02] Speaker 2: this does not indicate precisely how and when the point
[21:06] Speaker 2: of no return is reached. In Hebrews six, you don't
[21:10] Speaker 2: have a narrative, but you have an epistle, so you
[21:12] Speaker 2: have a different genre. And there are the similarities here
[21:17] Speaker 2: in that, like the Gospels, Hebrews does not indicate precisely
[21:21] Speaker 2: how and when the falling away occurs. So I don't
[21:24] Speaker 2: think verb tense bottom line is an issue here. I
[21:27] Speaker 2: think what is an issue is what you communicate in
[21:31] Speaker 2: the product to the question, and that is that this
[21:34] Speaker 2: is communicated in both an epistle and a narrative in
[21:38] Speaker 2: the Gospels as a ongoing rejection. That's the picture that
[21:43] Speaker 2: we get clearly in both the epistle and the Gospel narratives.
[21:49] Speaker 6: Okay, well, thank you very much, Hank. I appreciate your
[21:52] Speaker 6: ministry so much.
[21:53] Speaker 2: Thank you appreciate your call. I want to go back
[21:56] Speaker 2: to the phone lines now. Talk to Lindsay in Illinois.
[22:00] Speaker 4: Lindsay, Hi, Hank, Yeah, my question was about the Old
[22:06] Speaker 4: Testament men Jacob and you know, David and these men
[22:17] Speaker 4: who had multiple wives Solomon and why were these men,
[22:22] Speaker 4: you know, so godly yet you know, did God disapprove
[22:26] Speaker 4: of this? Why did it all of a sudden change?
[22:30] Speaker 4: And now we can't have multiple you know, just wondering
[22:34] Speaker 4: your thoughts on that.
[22:36] Speaker 2: Well, again, what you have here is something that underscores
[22:39] Speaker 2: the difference between what is descriptive in the Bible and
[22:43] Speaker 2: what is prescriptive, which is to say, the Bible communicates
[22:49] Speaker 2: humankind with all their warts and moles and wrinkles. So
[22:54] Speaker 2: what you read in a narrative passage doesn't necessarily tell
[22:57] Speaker 2: you that what you are reading is what you are
[22:59] Speaker 2: to do. Oftentimes it tells you exactly the inverse this
[23:03] Speaker 2: is not what you are to do. And you have
[23:06] Speaker 2: explicit statements in this regard with respect to polygamy or
[23:11] Speaker 2: multiplying wives. Deuteronomy seventeen seventeen says you must not multiply wives.
[23:20] Speaker 2: And this applies directly to the kings. If it applies
[23:25] Speaker 2: directly to the kings, how much more to the subjects
[23:29] Speaker 2: of the kingdom. So there's a very clear indication in
[23:37] Speaker 2: Deuteronomy seventeen seventeen that you are not to multiply wives.
[23:41] Speaker 2: But you can go right to the beginning where Jesus
[23:45] Speaker 2: in the New Testament makes clear that a man leaves
[23:48] Speaker 2: his mother and father and is united to his wife,
[23:52] Speaker 2: not wives. In the two, not three or more become
[23:55] Speaker 2: one flesh, and Jesus even refers to Genesis chapter two
[24:00] Speaker 2: in making his point. In fact, Jesus says anyone who
[24:04] Speaker 2: divorces his wife except for marital unfaithfulness, and marries another
[24:09] Speaker 2: woman commits adultery. And in First Corinthians chapter seven, Paul
[24:14] Speaker 2: picks up on the theme and he says each man
[24:16] Speaker 2: should have his own wife, not wives, in each woman
[24:19] Speaker 2: her own husband, not husband's. A wife must not separate
[24:24] Speaker 2: from her husband, and note it's not husband's but husband,
[24:29] Speaker 2: and if she does, she must remain unmarried or else
[24:33] Speaker 2: be reconciled to her husband. And a husband must not
[24:37] Speaker 2: divorce his wife. And again it's singular, not plural. So
[24:41] Speaker 2: my point here is to say that scripture in total
[24:45] Speaker 2: makes clear that polygamy is a reality in the Old Testament,
[24:50] Speaker 2: but it is not something that is the design of God.
[24:56] Speaker 2: It is the perversion of humankind.
[25:00] Speaker 4: Yeah, I guess my question was is more like, why
[25:02] Speaker 4: were these godly men, who they loved the Lord made
[25:07] Speaker 4: it a practice. I mean, I guess this culture, you know,
[25:11] Speaker 4: that was just the accepted culture at practice at that time.
[25:15] Speaker 4: But you know, why did it not bother and fracture
[25:20] Speaker 4: their relationship with the Lord?
[25:22] Speaker 2: Yeah, well it does. Sin always fractures your relationship with
[25:26] Speaker 2: the Lord in some way. When Abraham decided that he
[25:30] Speaker 2: would have Hagar as his wife in order to produce
[25:35] Speaker 2: a child Ishmael, he was violating the purposes and principles
[25:41] Speaker 2: of God. And so you see the sin, and you
[25:43] Speaker 2: see the consequences of the sin as well. If you
[25:47] Speaker 2: look at Solomon with seven hundred wives and three hundred concubines,
[25:52] Speaker 2: you see both the sin and the consequence to the sin.
[25:56] Speaker 2: So we see the Bible paint the patriarch not in
[26:01] Speaker 2: some idyllic fashion that does not correspond to reality, but
[26:05] Speaker 2: with all of their sins graphically for trade. And we
[26:09] Speaker 2: can relate to that because even though we love Jesus,
[26:12] Speaker 2: every single day we sin and thought word.
[26:16] Speaker 1: Indeed, you've been listening to the Bible answer Man Broadcast
[26:20] Speaker 1: with Hank Hannagraph. Our mailing address is Pobox eighty five hundred, Charlotte,
[26:25] Speaker 1: North Carolina, zip code two eight two seven one. To
[26:29] Speaker 1: listen to the broadcast on the Internet, visit equip dot org,
[26:33] Speaker 1: where you'll also find a wealth of information and resources
[26:36] Speaker 1: to equip you. To talk to a resource consultant. Call
[26:39] Speaker 1: eight eight eight seven thousand CRII. That's eight eight eight
[26:43] Speaker 1: seven thousand, two seven four. The Bible answer Man Broadcast
[26:48] Speaker 1: is supported by listeners like you. We're on the air
[26:51] Speaker 1: because life and truth matter. Doctor Evan Alexandra's wildly popular
[27:06] Speaker 1: near death experience book Proof of Heaven assures us that
[27:10] Speaker 1: no matter what we do in this life, only unconditional
[27:13] Speaker 1: love and joy await us in the world to come.
[27:16] Speaker 1: But our Lord warned that while the gate to Hell
[27:18] Speaker 1: is wide, the road to it broad, and those who
[27:21] Speaker 1: enter through it are many. The gate is narrow and
[27:24] Speaker 1: the way is hard. That leads to life, and those
[27:27] Speaker 1: who find it are few. Your generous support, let's Hank
[27:30] Speaker 1: hanograph and see Uri speak out against the lies that
[27:34] Speaker 1: lead to hell. In appreciation for your gift, today, we'll
[27:37] Speaker 1: rush you Hank's book After Life, What you need to
[27:41] Speaker 1: know about Heaven, the Hereafter, and near death Experiences filled
[27:45] Speaker 1: with answers to your questions about life after death. Call
[27:48] Speaker 1: eight eight eight seven thousand CROI or visit equip dot org.
[27:53] Speaker 1: Now again that's equip dot org

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