Abortion: “But I Have a Right to Decide on Matters Affecting My Own Body.”

The claim of absolute bodily autonomy collapses the moment we recognize that pregnancy involves two human beings, not one. Scripture consistently treats the unborn child as a distinct human person, known by Jehovah and under His sovereign care. David confesses, “you formed my inward parts; you knitted me together in my mother’s womb” (Psalm 139:13). The personal pronouns and the verbs of divine craftsmanship do not permit the unborn to be classified as mere tissue. Jeremiah’s call demonstrates the same truth: “Before I formed you in the womb I knew you, and before you were born I consecrated you” (Jeremiah 1:5). Luke’s Gospel records that the unborn John “leaped” in the womb at the sound of Mary’s greeting (Luke 1:41), using language of personal agency rather than impersonal reflex.

The law of Moses reflects Jehovah’s concern for the unborn by penalizing those who harm a pregnant woman and the child she carries (Exodus 21:22–25). While translation debates exist over “miscarriage” versus “premature birth,” the moral trajectory is unmistakable: the unborn child’s well-being is not to be violated with impunity. The sanctity of life rests ultimately in the Giver of life. Jehovah alone has authority over life and death, and He forbids murder, which by definition is the unjust taking of innocent human life (Genesis 9:6; Exodus 20:13). The unborn are the paradigmatic example of innocence.

The appeal to “my body” fails because the biological reality during pregnancy is two bodies with two genomes, two heartbeats, and often different blood types. Scripture’s moral logic aligns with this reality, grounding human dignity not in size, level of development, environment, or degree of dependency, but in the image of God (Genesis 1:27). Human dignity is intrinsic, not conferred by power or convenience. The Christian’s calling is to protect the weak and voiceless (Proverbs 24:11–12). Compassion therefore requires protection of both mother and child, practical help for those in crisis, and the proclamation of forgiveness in Christ for anyone who has sinned in this area. Jehovah’s mercy in Christ is sufficient for full pardon and new life, but divine mercy never redefines evil as good.

Adam: “Adam’s Sin Was God’s Will, God’s Plan.”

Scripture never portrays Jehovah as the author of sin. James writes, “God cannot be tempted with evil, and he himself tempts no one” (James 1:13). Jehovah created Adam upright with the capacity to obey and placed him in a garden filled with abundant provision (Genesis 2:8–17). The prohibition concerning the tree of the knowledge of good and bad was clear and sufficient. Adam’s transgression was a freely chosen act of disobedience, and moral culpability rests on the human pair, not on Jehovah. Moses declares that Jehovah’s works are “perfect” and that He is without injustice (Deuteronomy 32:4). The Biblical narrative requires us to distinguish between God’s sovereign permission and His moral approval. Jehovah permits creaturely freedom and holds creatures accountable for their choices; He never approves sin.

Paul’s theology confirms that sin and death entered the world “through one man,” and thus “death spread to all men because all sinned” (Romans 5:12). The purpose of this teaching is not to ascribe sin’s origin to Jehovah but to explain the historical root of human ruin and the historical basis for salvation in the “one man,” Jesus Christ (Romans 5:15–19). Jehovah overrules evil for good without becoming its cause. Joseph affirms this when he says to his brothers, “you meant evil against me, but God meant it for good” (Genesis 50:20). Divine sovereignty includes wise governance that transforms the consequences of human rebellion into a stage for the display of grace in Christ. Yet the sin itself is never presented as Jehovah’s will in the sense of His moral desire. The Law condemns it; the Cross exposes and atones for it; the Resurrection conquers it.

Therefore, attributing Adam’s sin to Jehovah confuses permission with endorsement. Jehovah’s will, in the moral sense, is that humans obey His Word; His will, in the sovereign sense, encompasses all that occurs without making Him the doer of evil. Affirming both truths preserves the Biblical testimony of Jehovah’s holiness and human responsibility. It also underscores the historical reality of the Fall, the necessity of the atonement, and the gracious offer of life through the Last Adam.

Bible: “I Don’t Believe in the Bible.”

Disbelief is not a refutation. The question is whether Scripture bears the marks of divine origin. It does so through its unity, fulfilled prophecy, historical rootedness, unparalleled manuscript preservation, and transforming power. Across more than a millennium of composition, using two primary languages and multiple literary genres, the sixty-six books present a coherent redemptive storyline. From Genesis to Revelation, Jehovah is the Creator and Lawgiver; humanity is fallen; Jehovah promises deliverance; the Messiah comes in the fullness of time; and salvation is proclaimed to the nations. Such unity is not the product of mere human editorial skill; it reflects a single divine Mind speaking through many human authors.

The prophetic accuracy of Scripture further displays its divine authorship. The Servant of Jehovah is foretold as pierced and despised yet triumphant (Isaiah 52:13–53:12), the Messianic King arises from David’s line (2 Samuel 7:12–16; Isaiah 9:6–7), the place of His birth is specified (Micah 5:2), and the New Covenant is promised with internal transformation (Jeremiah 31:31–34). The New Testament demonstrates the fulfillment of these promises in Jesus the Messiah (Matthew 1–2; Luke 22:20; Acts 13:22–39). This is not vague prediction; it is historically tethered and doctrinally precise.

Scripture’s preservation is extraordinary. The Hebrew Old Testament and Greek New Testament, in the providence of Jehovah, have been transmitted with remarkable accuracy. Variants exist, but they do not overturn doctrine, and conservative textual criticism allows reconstruction of the original text with extreme confidence. The sheer quantity and early date of New Testament manuscripts, coupled with ancient versions and citations, anchor the text in verifiable history, not myth.

Finally, Jesus’ view of Scripture is decisive for those who confess Him. He affirmed the divine authority of the Law, the Prophets, and the Writings, responding to temptation and controversy with, “It is written” (Matthew 4:4, 7, 10; John 10:35). To reject the Bible is to reject the authority embraced and taught by the Messiah Himself. The appropriate posture is not unbelief, but humble examination, acknowledging that the Scriptures are able to make one “wise for salvation through faith in Christ Jesus” and to equip the man of God “for every good work” (2 Timothy 3:15–17).

Bible: “The Bible Contradicts Itself.”

A contradiction occurs when two statements cannot both be true in the same sense and at the same time. Apparent contradictions are usually resolved by close attention to the text, context, audience, genre, and the ordinary features of human testimony. Independent witnesses often report different details without denying each other’s truthfulness. Differences are not necessarily discrepancies; they are complementary perspectives that, when combined, provide a fuller picture.

Consider the resurrection accounts. One Gospel highlights one angel as spokesman at the tomb, while another mentions two angels present. If two angels were present, then focusing on the one who spoke is not contradictory; it is selective reporting. Similar reasoning applies to the demoniac accounts, where one writer emphasizes the most prominent individual, and another notes two. Precision demands that we read what the text affirms, not what we assume it must affirm.

Another example concerns Judas’ death. One text describes Judas hanging himself; another records that he fell and his body burst open. There is no contradiction in supposing that a hanging followed by a fall resulted in the described condition. The Biblical writers had no interest in crafting an artificial uniformity; they reported truthfully as eyewitnesses or careful historians, confident that truth does not fear independent attestation.

Many alleged contradictions evaporate when we recognize idioms, hyperbole, and the telescoping common in Semitic narration. Chronological compression does not imply error; it is a legitimate literary practice. Measurements use approximations; rounding is not deception. Numerical differences often arise from different counting conventions or textual variants that are well known and studied in conservative scholarship. The outcome of sound exegesis is that the Scriptures are self-consistent and reliable. The charge of contradiction typically arises from a superficial reading or a failure to distinguish between difference and discrepancy.

Bible: “Everyone Has His Own Interpretation of the Bible.”

While individuals do interpret, the presence of many interpretations does not entail that all are equally valid. Scripture claims clarity in its central message and commands responsible handling of the Word. Peter warns against twisting Scripture (2 Peter 3:16), and Paul instructs Timothy to “accurately handle the word of truth” (2 Timothy 2:15). These commands presuppose that proper interpretation is possible and obligatory. The issue is not whether humans interpret, but whether they do so according to sound principles.

The historical-grammatical method honors the God-given nature of communication. Words have meaning in sentences; sentences in literary units; and all within historical context. We ask what the human author intended to communicate to the original audience, recognizing that the divine Author superintended the process without overriding the genuine humanity of the text. We do not impose hidden codes, speculative allegories, or the shifting norms of culture. We read in context, observe grammar, trace argument, and correlate with the rest of Scripture, for Scripture interprets Scripture. The perspicuity of Scripture means that its essential teaching about salvation and godliness is clear to those willing to receive it with humility and obedience (Deuteronomy 30:11–14; Ephesians 3:4).

The Bereans provide a model. They “received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11). Noble-minded interpretation listens carefully, tests claims by the text, and submits to Jehovah’s authority. Diversity of interpretations often reflects diversity of submission. The solution is not to declare all interpretations equally true, but to reform our methods and hearts by the Word of God.

Bible: “The Bible Is Not Practical for Our Day.”

Timeless truth never becomes impractical. Scripture is not a relic of the ancient Near East; it is the living Word that speaks to every generation. Paul affirms that “all Scripture is breathed out by God and profitable” for teaching, reproof, correction, and training in righteousness, in order that the man of God may be “complete, equipped for every good work” (2 Timothy 3:16–17). Completeness and every good work do not leave room for an era in which the Bible’s moral and spiritual counsel is obsolete.

The Bible addresses the core realities that remain unchanged: God, creation, humanity, sin, marriage, family, work, civil responsibility, worship, wisdom, and salvation. Its case law and proverbs set forth principles of justice, honesty, sexual purity, stewardship, and compassion. Its psalms teach us how to speak to Jehovah in joy and sorrow. Its Gospels and epistles reveal the Person and work of Jesus Christ, shaping motives, desires, and conduct. The cultural packaging in certain passages does not diminish the abiding principles within them. We learn to distinguish between temporary customs and enduring moral standards through careful exegesis. The rootedness of Scripture in history is precisely what gives it ballast; truth anchored in real events and covenants does not drift with the latest fashions.

Moreover, Scripture’s practicality is most evident in transformed lives. Those who heed Jehovah’s Word find wisdom that stabilizes the conscience, purifies relationships, orders labor with integrity, guards the tongue, and reorients the heart toward eternal things. The fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—remains the most practical program for human flourishing. To claim impracticality is often to confess unwillingness to obey. The wise path is to receive the implanted Word, which is able to save the soul and train the will.

Bible: “The Bible Is a Good Book, but There Is No Such Thing as Absolute Truth.”

The assertion that there is no absolute truth is self-defeating. If the claim “there is no absolute truth” is true, then it is an absolute truth, which contradicts itself. Rational discourse rests on the law of non-contradiction, a reflection of the God who is Truth and whose Word is truth (John 17:17). Scripture does not merely contain truth; it reveals reality as Jehovah defines it. Jesus does not offer one path among many; He declares, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). Such exclusivity is not arrogance; it is the testimony of the incarnate Son, whose resurrection vindicates His claims.

Calling the Bible a “good book” but denying absolute truth fractures goodness from truth. Moral goodness without objective truth reduces to personal preference. Yet Scripture defines goodness by Jehovah’s holy character and commands. The Ten Commandments, the Sermon on the Mount, and the ethical imperatives of the epistles are not suggestions of taste; they are declarations of what is right, grounded in the nature of Jehovah and revealed in the life of Jesus Christ. Without absolute truth, injustice cannot be condemned and righteousness cannot be commended in any ultimate sense. With absolute truth grounded in Jehovah’s revelation, we have a firm standard by which to test our thoughts and deeds.

The Biblical doctrine of revelation secures this. Jehovah, who cannot lie, has spoken through the prophets and in His Son (Hebrews 1:1–2). His speech gives certainty, not conjecture. Human knowledge is finite and dependent, but it can be true where it corresponds to what Jehovah has revealed. The Bible’s claim to truth thus summons us to repentance and faith, not to relativistic resignation. The consistent witness of Scripture is that Jehovah’s Word stands forever, and those who build their lives upon it withstand the storms that topple relativistic foundations (Isaiah 40:8; Matthew 7:24–27).

Salvation: “‘I’m Saved.’ [Salvation Is Not a State or Condition; It Is a Path or Journey.]”

Biblically, salvation is past, present, and future. The New Testament speaks of believers as saved, being saved, and to be saved. This threefold temporal dimension guards us from reducing salvation to a mere label. We are saved from the penalty of sin when we are justified by grace through faith in Christ (Ephesians 2:8–9; Romans 5:1). We are being saved from the power of sin as we walk in obedience, putting off the old self and putting on the new (Philippians 2:12–13; Titus 2:11–14). We will be saved from the very presence of sin at the resurrection and renewal of all things (Romans 8:23; 1 Peter 1:5). Scripture thus presents salvation as a path ordained by Jehovah, entered through repentance and faith, and pursued in persevering obedience.

Jesus taught that following Him requires ongoing, costly discipleship. He calls us to deny self, take up our cross daily, and follow (Luke 9:23). He warns that only those who endure to the end will be saved (Matthew 24:13). This is not a contradiction of justification by faith; it is the necessary fruit and evidence of genuine faith. Paul teaches that we are “created in Christ Jesus for good works” which Jehovah prepared beforehand, that we should walk in them (Ephesians 2:10). James insists that faith without works is dead because living faith acts (James 2:14–26). The Christian who says, “I’m saved,” must mean more than, “I once prayed a prayer.” He must mean that he has turned to God from idols to serve the living and true God, trusting Christ alone, confessing Him as Lord, and continuing in that confession.

Baptism by immersion is the appointed sign of identification with Christ in His death and resurrection, commanded to believers as their first act of obedience (Matthew 28:19–20; Romans 6:3–4; Acts 8:36–38). It is not a work that earns grace; it is an obedient confession that flows from grace received. Salvation is not secured by human achievement or ecclesiastical ritual, but by the atoning sacrifice of Jesus Christ and the gift of righteousness He provides. Yet those who have received grace walk a narrow way, striving to enter by the narrow door (Luke 13:24). They persevere not by self-generated strength, but by the means of grace Jehovah has provided: the Word, prayer, fellowship, the Lord’s Supper, and the disciplined pursuit of holiness.

Assurance is real but not presumptuous. It rests on Jehovah’s promises, the finished work of Christ, the inner testimony of a conscience informed by Scripture, and the observable fruit of obedience. The letters of John connect assurance with believing the truth about the Son, obeying His commandments, and loving the brothers (1 John 5:13; 2:3; 3:14). The warnings of Scripture function as guardrails that keep the faithful on the path. Those warnings do not undermine Jehovah’s faithfulness; they are His appointed means to preserve His people. Salvation as a journey keeps us watchful, hopeful, and dependent upon Christ until He returns. Those who belong to Him will be glorified when He comes, and the righteous will inherit eternal life on a renewed earth, while the unrepentant face the eternal destruction of Gehenna. This sober reality impels earnest evangelism and humble perseverance.

Bible: “I Don’t Believe in the Bible”—A Further Word on Evidence and Conscience

Beyond external evidences, Scripture bears witness internally through its piercing moral diagnosis. The Bible explains the universal human condition with unparalleled clarity: we are created for Jehovah’s glory, yet we have rebelled; our conscience accuses us, and we suppress the truth in unrighteousness; our idols cannot save us; and we need a Savior who can pay the debt we cannot pay and conquer the death we cannot escape. This moral-existential illumination is not the product of clever rhetoric. It is the light of Jehovah’s Word exposing darkness and offering life in Christ. The Bible does not merely inform; it transforms. Those who receive it find peace with God, reconciliation with others, and hope that does not put to shame, because the gospel reveals a righteousness from God, not from man (Romans 1:16–17; 5:1).

Bible: “The Bible Contradicts Itself”—A Further Word on Text and Transmission

Because the Scriptures are God-breathed, their truthfulness extends to all they affirm. The minor variations that exist in manuscript copies are the predictable result of hand transcription across centuries, not evidence of divine error. Conservative textual scholarship has labored to compare manuscripts, ancient versions, and early citations to recover the original text with extraordinary fidelity. Where questions remain, they rarely touch doctrine, and the canonical teaching on any major point is established by multiple passages. This providential preservation vindicates Jehovah’s promise to keep His Word and calls the church to labor carefully in translation and teaching, unashamed of a text that speaks with clarity and authority.

Bible: “Everyone Has His Own Interpretation”—A Further Word on Humility and Holiness

Right interpretation requires not only sound method but also a submissive heart. Jesus rebuked those who searched the Scriptures yet refused to come to Him for life (John 5:39–40). Proper exegesis is not an abstract exercise; it is obedience. The Holy Spirit inspired the text and now wields the text in the hearts of those who hear, convicting of sin and conforming the faithful to Christ. While the Spirit does not indwell believers as a mystical force apart from the Word, He operates through the Word He inspired. Therefore, holiness and humility are interpretive virtues. Pride breeds distortion; repentance clears the lens. The promise stands: “If anyone’s will is to do God’s will, he will know whether the teaching is from God” (John 7:17).

Abortion: A Further Word on Compassion and the Gospel

Christian conviction about the sanctity of life must never be separated from concrete compassion. The church is called to uphold righteousness and to extend mercy: supporting mothers, welcoming children, assisting families, and offering gospel hope to those wounded by past sins. Paul wrote that “Christ Jesus came into the world to save sinners,” and he called himself the foremost (1 Timothy 1:15). No one is beyond the reach of grace. The Cross is sufficient for every sin repented of, and the church must embody that message in both truth and love.

Salvation: The Narrow Way and the Sure Hope

Because salvation is a path, the Christian life is vigilant. We flee youthful passions, pursue righteousness, fight the good fight of faith, and keep ourselves in the love of God by building ourselves up in the most holy faith. Yet this vigilance is anchored in promise. Jesus will lose none of all that the Father has given Him but will raise them up on the last day (John 6:39). Those who are Christ’s are kept by the power of God through faith for a salvation ready to be revealed in the last time (1 Peter 1:5). The certainty lies not in human performance but in divine faithfulness. The path is narrow, but the Shepherd is strong. He leads His own, and His sheep hear His voice in the Scriptures that testify about Him.

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