Who is Jesus? Catch a glimpse of the life and light found in the The Creator as Pastor Marty Baker continues to unpack chapter one in our series through The Gospel of John.
Mark Gabriel grew up as a devout Muslim in Egypt. He earned a doctorate in Islamic studies and taught at Al-Azhar University in Cairo, which is the most prestigious Islamic university in the world. While teaching Islam to students, he began to have questions about his faith, whether it was true or false. He began posing these questions to students, who, in turn, helped have him removed from class as a blasphemer. The secret police arrested him and subjected him to torture and intense interrogations to determine whether one of their premier teachers had, in fact, left the faith. He hadn’t yet, but he still had nagging questions.
Eventually, he developed severe headaches, so his doctor prescribed meds to hopefully alleviate his pain. They didn’t. So, for one year he suffered debilitating headaches. One night, they were so intense that he got up the next day and went to a local pharmacist to see if anything else could be done.
The pharmacist just happened to be a Christian. She listened, then reached under the counter and pulled out a black book. Next, she counseled him to read it before he took the pain meds. He was thirty-five years old, and this was the first time in his life he had ever touched a Bible.
At ten p.m. that night, he grabbed that Bible. Not knowing where to start, he let the book fall open naturally. Instantly, he realized he had the pharmacist’s personal Bible because notes appeared on the edges of the pages. Where did her Bible open up for Mark? It opened to Christ’s first sermon, the Sermon on the Mount in Matthew chapters 5 through 7. He literally read all night. He couldn’t get enough information about Jesus, and that evening Jesus, the true God, called a lost sheep home.
What did Mark discover as he read and studied? He discovered that Jesus was not just a man, but the God-man, who left the glory of heaven to defeat sin- his sin- so that sinners could become saints, not by their personal religious works, but by His cumulative and sacrificial death of mankind’s sin on the cross. His book Jesus and Muhammad: Profound Differences recounts his arduous, sometimes dangerous journey from unbelief to belief, from rejecting Christ to embracing the Savior.
What Mark went through might be what you are going through right now. Your belief system, whatever it may be, has left you with unsettling, unnerving questions. You realize there are logical and factual incongruities with what you believe, but you don’t know where to turn to find real answers that will give rest to your soul. The best counsel I can give you is to slow down, take a deep breath, and consider the question that underlies all life questions. It’s a question that naturally arises from John 1:1-5.
Who Is Jesus Christ? (John 1:1-5)
In five concise verses, the aged and favored disciple of Jesus named John reveals to us the identity of Jesus Christ that, when believed, will bring rest and peace to your troubled soul.
So far, we have considered the first two identifying marks of Jesus from verses 1 through 2.
Identity #1: Jesus Is The Eternal Word (John 1:1a)
John develops this truth with this emphatic statement in the construction of the Greek sentence:
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God.
1 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1 In the beginning God created the heavens and the earth. (Gen. 1).
1 ΕΝ ΑΡΧΗ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. (The Septuagint/LXX)[1]
As God the Father was anterior to the creation of the cosmos because He is, by definition, eternal (Deut. 33:27; Psalm 90:2; 93:2; Isaiah 40:28), so too is Jesus, for He was with the Father at the creative moment. Later in John, Jesus underscores His eternality by claiming He was and is none other than the great I Am, the eternal God who disclosed Himself to Moses at the burning bush (John 8:58). Later, Paul states that Jesus gives believers eternal life. It stands to reason that you cannot give what you do not possess. Hence, this logically suggests that Christ is eternal. After Paul makes this statement about Jesus, he adds, “Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen” (1 Tim. 1:17). Who is he talking about? Jesus, the eternal God. Since Jesus is the eternal God who became the God-man to deal with our sin problem, it stands to reason that knowing Him is life’s greatest quest.
Second, John tells us more about Jesus. Let’s remind ourselves what he said:
Identity #2: Jesus Is A Trinity Member (John 1:1b, 2b)
“The Word,” Jesus, was with God in an intimate way as Father and Son. John reveals this eternal relationship by repeating the same prepositional phrase twice:
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God.
As stated, it is logical to believe in the Trinity because Scripture speaks of it from Genesis to Revelation. It’s also logical because, as I’ve said, the specified complexity we see in our cosmos, or the intricate design we encounter in everything from an amino acid chain to a human cell that runs like a sophisticated machine, points us to One who is above and beyond all design. Put differently, the complexity we cannot escape speaks of a God who exists in a oneness that taxes our thinking, but this is to be expected. Complexity is design speaks of One who exists in a complex fashion far beyond the design in order to produce it. This logically points us to the Trinity, of which Jesus is the second member.
John adds four more descriptions of Christ’s identity in verse 1c and verses 3 through 5.
Identity #3: Jesus Is Jehovah God (John 1:1c)
How do we know this? Look at the grammar of the first verse. In English, the last clause reads: “and the Word was God.” In Greek, it reads: “and God was the Word.”
1 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 2 οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν 4 ἐν αὐτῷ ζωὴ ἦν2, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. [2]
The problem for some is that the word “God” doesn’t have a definite article, “the” before it, in the third clause. Jehovah Witnesses conclude it should be translated as indefinite: “and the Word was a God.” Unfortunately, when you do this, you not only remove Christ from the realm of total deity, you defy the workings of the Greek language. Let me explain.
In Greek grammar, it is not uncommon to find a predicate noun like “God” translated as definite, viz., “the God.” Look down at John 1:49:
“Nathanael answered Him, ‘Rabbi, You are the Son of God; You are the King of Israel.”
49 ἀπεκρίθη αὐτῷ Ναθαναήλ, Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ.[3]
“King” here is a predicate noun before the verb “you are,” but it is translated as definite. This is repeated countless times in the New Testament (cf. John 8:39; 17:17; Rom. 14:17; Gal. 4:25; Rev. 1:20). Furthermore, if you look at passages like Matthew 5:9; 6:24; Luke 1:35, 78; 2:40; John 1:6, 12, 13, 18; 3:2, 21; 9:16, 33 (where the article “the” is not used with God “theos”) and translate it as “a god,” you’ll see how nonsensical it makes the translation.
Take, for instance, the Jehovah’s Witnesses’ translation of John 1:6:
“There arose a man that was sent forth as a representative of God: his name was John.”
The NWT mysteriously doesn’t translate the word God here, without the article, as “a god,” but simply God.
Here’s another illustration of the word “God” without the article coming before the verb:
12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:12).
12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,[4]
Why didn’t they translate this as “a god,” since the word God here is “theos,” which is indefinite in Greek? Answer: They only translate it that way when it fits their skewed doctrinal understanding of Jesus Christ. Because they don’t believe He is Jehovah God, they translate John 1:1 in a way that best fits their system, despite what the grammar says. As Walter Martin aptly concluded years ago concerning this: “The truth of the matter is this, that Jehovah’s Witnesses use and remove the articular emphasis whenever and wherever it suits their fancy regardless of grammatical laws to the contrary”.[5] True Greek grammar, conversely, demonstrates decisively that Jesus Christ is not “a god” but every bit Jehovah God.
Other texts in John easily illustrate how the Greeks thought of God without the article as God, and God with the article as God. Nowhere do we read God without the article being classified as “a god,” as if we now have a sub-deity. A case in point is John 3:
2 This man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” (John 3)
2 οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ, Ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ.[6]
Again, the NWT fails to translate the first form of God here without the article as “a god.” Why? Because to do so would challenge and dismantle their warped, erroneous theological system, especially as it relates to the person of Jesus.
Why, then, does the word for God in the third clause (John 1:1c) not have an indefinite meaning and translation? Why is it translated “the Word was God” (καὶ θεὸς ἦν ὁ λόγος)? John is attempting to describe the deity of Jesus. Concerning this, B. F. Westcott, a renowned Greek scholar from yesteryear, concluded:
The predicate [“God”] stands emphatically first, as in iv.24. It is necessarily without the article (theos not ho theos) inasmuch as it describes the nature of the Word and does not identify His Person . . . No idea of inferiority of nature is suggested by the form of expression, which simply affirms the true deity of the Word.[7]
Who, therefore, is the Word, Jesus? He is deity, pure and simple. He is God. All other so-called gods that are foundational to all other non-Christian belief systems are not God, for only Jesus is God.
Moving from this profound revelation about Jesus’s identity, John gives us a fourth point of understanding:
Identity #4: Jesus Is The Creator (John 1:3)
No one can miss the import of this precise, little verse:
“All things came into being by Him, and apart from Him nothing came into being that has come into being.”
Jesus, who is an effect without a cause, is the logical One who made all the effects we see. He is the answer to the horizontal form of the cosmological argument:
- Everything that began had a cause.
- The temporal universe had a beginning.
- Therefore, the temporal universe had a cause.[8]
John says that this cause is the uncaused Christ.
Jesus, as the Creator, is also the answer to the vertical form of the cosmological argument:
- Every contingent (dependent) being has a cause right now.
- The whole physical universe is contingent right now.
- Therefore, the whole physical universe has a cause right now.[9]
That cause, of course, is logically uncaused and completely independent. That is Jesus, according to John. He, who is not dependent because He is God, made all that is dependent.
This is exactly what John argues when he says that Jesus made all that exists. “All” here means just that: all. Atoms, neutrons, protons, amino acids, oxygen, radon, radium, DNA, carbon dioxide, oil, rivers, lakes, silver, gold, rocks, planets, stars, meteors, suns, moons, all of the anthropic constants that ensure we can live on this planet (For instance: Oxygen comprises 21% of our air. If it were 25%, fires would erupt all over the place. If it were 15%, we couldn’t breathe). All of it came into existence through His unfathomable, creative power. The preposition “by” shows the means by which the cosmos was created: “by means of Jesus.” He is the agent.
Put in philosophical terms, Jesus was, and is, as I stated in our last study, pure actualization with no potentiality. All that exists in our cosmos, from a meteor to a football in the arm or running back, is all potentiality that was actualized. Further, none of them could have caused their actuality since they were merely potential. Finally, that person or thing that caused their potentiality to become actuality was, and is, in turn, an illustration of potentialities that became actualities. Since this is logically so, it logically follows there has to be One, God, who is pure actualization, who made all that is. That actualization with no potentiality, according to John, is Jesus.
Take a look at the watch ticking away quietly on your arm. Where did its complexity come from? Through the word of a master watchmaker. What about the car you’ve got parked in the parking lot? It came through the work of a master carmaker. What about the bifocals you’re reading your Bible with this morning? They came through the work of a master lens maker. How, then, can we not surmise that all the complexity of the cosmos, from the human brain to DNA code, came from a Master Designer, i.e., God?
In science, teleonomy speaks of information stored within the genes of all living things. It is what makes a rose a rose, a dog a dog, an oak tree an oak tree, a lily a lily, a daffodil a daffodil. The question is, how did all of this highly complex coded information get there in the first place? Wouldn’t you expect it would come from One who is greater than the code itself? Just as you would never conclude that the “teleonomy” of your watch just happened, neither should you conclude that the teleonomy of all living matter, with all of its inherent complexities, just happened by chance. But this is what the evolutionist wants us to believe. They want you to believe that nothing times nobody equals everything. Logical minds know better. Complexity only comes from higher complexity. In other words, the world around you reveals the very fingerprint of the Creator, Jesus Christ.
Many educated people in the field of science see this:
- Physicist Freeman Dyson: “As we look out into the universe and identify the many accidents of physics and astronomy that have worked together to our benefit, it almost seems as if the universe must in some sense have known we were coming.”[10]
- Physicist Paul Davies, who believes we are just small specks of insignificant dust, gets honest when he remarks: “I cannot believe that our existence in this universe is a mere quirk of fate, an accident of history, and incidental blip in the great cosmic drama. Our involvement is too intimate . . . We are truly meant to be here.”[11]
- Allan Sandage, one of the fathers of modern astronomy and discoverer of quasars and winner of the Crafoord Prize, which is astronomy’s equivalent of the coveted Nobel Peace Prize, once quipped, “I find it quite improbable that such order came out of chaos. There has to be some organizing principle. God to me is a mystery but is the explanation for the miracle of existence– why there is something rather than nothing.”[12]
- Sir John Houghton, “the fact that we understand some of the mechanisms of the working of the universe or of living systems does not preclude the existence of a designer, any more than the possession of insight into the processes by which a watch has been put together, however automatic these processes may appear, implies there can be no watchmaker.”[13]
Believing in Jesus doesn’t mean you check your mind at the door. On the contrary, it means you use your mind to study the data God has built into the complex cosmos, and then you let that data guide you to the most plausible, logical, and rational conclusions.[14] That data should guide you to the nail-scarred feet of Jesus, the God-man. Science can only tell you what is. It cannot tell you why it is. Why it is, is directly related to the God who is, and his name is Jesus Christ.
Paul states Christ’s importance to creation in Colossians 1:15-16:
15 And He is the image of the invisible God, the firstborn of all creation. 16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities, all things have been created by Him and for Him. 17 And He is before all things, and in Him all things hold together.” (Col. 1)
Jesus is not only the Creator of the cosmos, but He’s also the glue which holds every atom of it together. Granted, dark matter, which is possibly a mysterious, invisible substance that does not emit, absorb, or reflect light and comprises some 27% of the universe, supposedly creates the strong gravitational pull that is necessary to keep spinning galaxies from moving apart and creating spectacular levels of cosmic chaos.[15] Gravity, of course, acts with dark and normal matter to bind planets to stars, to hold stars inside galaxies, and so forth. However, even these two forces bow in their insignificance before the force that created them and ensures they operate. Again, His name is Jesus Christ.
Remove Him, and you have absolute cosmic chaos. Removing Him would be like removing the hub of your bicycle wheel. All the spokes would be in a state of worthless confusion. Keep the hub, and you’ve got order, function, and purpose. Likewise, keep Christ as the Creator, and you’ve got order.
With verse 4, John gives us another revelation about the person of Jesus:
Identity #5: Jesus Is Life (John 1:4)
Here is how John presents this intriguing point:
4 In Him was life, and the life was the Light of men. (John 1)
In what way is Jesus life? Two ways: (1) He’s the essence and originator of physical life; (2) He’s the essence and originator of spiritual life. Let’s consider them in this order.
First, science says life came into being by spontaneous generation. This is the idea that living creatures can be produced naturally from non-living substances.[16] Despite the logical inconsistency of this “scientific” position, people still adhere to it tenaciously. For example, years ago, a PBS NOVA film titled The Miracle of Life painted this mysterious portrait this way:
“Four and a half billion years ago the young planet Earth … was almost completely engulfed by the shallow primordial seas. Powerful winds gathered random molecules from the atmosphere. Somewhere deposited in the seas. Tides and currents swept the molecules together . . . And somewhere in this ancient ocean the miracle of life began . . . The first organized form of primitive life was a tiny protozoan [a one-celled animal]. Millions of protozoa populated the ancient seas. These early organisms were completely self-sufficient in their sea-water world. They moved about their aquatic environment, feeding on bacteria and other organisms … From these one-celled organisms evolved all life on Earth.”
Huh? Is this what happened? Could this have happened? No, on both counts. Science conveniently fails to tell you it’s never witnessed anything like this. They’ve never even been successful in the laboratory under controlled conditions, as with evolutionists Dr. Stanley Miller and Dr. Sidney Fox. Their contraption to produce life failed miserably. Their Pyrex apparatus, which contained methane, ammonia, and water vapor but no oxygen, did produce amino acids, the building blocks of proteins and life, but they were a mixture of right- and left-handed, or oriented, amino acids, which breed death, not life. Anything alive cannot be a combination of both right- and left-handed amino acids.
Concerning all of this, chemist Paul Erbrich concludes, and I paraphrase,
“The immense odds against amino acids ever combining to form the necessary proteins by undirected means. The probabilities are more than 10 to the 67th power to 1 against even a small protein forming–by time and chance, in an ideal mixture of chemicals, in an ideal atmosphere, and given up to 100 billion years (an age 10- 20 times greater than the supposed age of the Earth). Mathematicians generally agree that, statistically, any odds beyond 1 in 10 to the fiftieth power have a zero probability of ever happening.”[17]
What’s the upshot? Only a divine being with absolute, infinite creative power could have created the amino acids, proteins, enzymes, genes, and cells that make life possible on this planet. Life doesn’t come from non-life. Life comes from life, and since Jesus is life, life flowed naturally from Him to our world.
Second, because He’s the originator of physical life, one can logically conclude He must also be the source of all spiritual life, of all eternal life. Read through John, and you’ll readily see He spoke incessantly about eternal life, which He came to give to all those who would worship Him as their Savior (John 3:15-16, 36; 4:14, 36; 5:24, 26, 29; 6:35, 40;47, 48; 10:10, 28; 11:25).
Who is Jesus? He’s the Eternal Word, the Second Person of the Trinity, God Himself, the Creator, and the Life. In this gospel, you will quickly learn that Jesus came to give you spiritual and eternal life where death reigned supremely in your life. Do you have that life yet?
But there is one more thing:
Identity #6: Jesus Is The Light (John 1:4b-5)
Once more, John is quite clear as he describes the person of Christ:
4 In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend.
The word here for light is “phos,” from which we get words like photograph, photocell, photosynthesis, and so forth. How is Jesus light? Two ways.
First, He is the source of all physical light. From the very beginning of creation, when light was created on the first day, light came from Him who is light. Look at the brightest star in the known cosmos, Betelgeuse, in the Orion constellation, and note that it gives off 120,000 times as much light energy as our sun, and it should, because it is 1,200 times larger than our sun! We can hardly get our minds around figures like these. Our sun is so bright that we can’t even look at it with the naked eye. Imagine how brilliant Betelgeuse must be! Better yet, remember that its brilliance came from, and pales in comparison to, the light of all physical light: Jesus Christ! Did He not give Peter, James, and John a glimpse of His light on the Mount of Transfiguration?!!!
Second, Jesus is the source of all spiritual light. Translated, if someone purports to have spiritual light but it isn’t tied to a proper understanding of Jesus Christ, then their light is really darkness masquerading as light. Jesus is not just “a” spiritual light. He is, as the Greek reads, “the light” (v. 4). And His spiritual light shines perpetually for all men to know.
Just how is it seen? How does it shine? It shines in the Word of God, in every sermon, in the changed lives of Christians, in Bible studies, in the way the Spirit of God speaks to the conscience of man, in the beauty and construction of our cosmos (Psalm 19). Yes, His light, like the sun, cannot be missed.
However, as John denotes, the light of Christ collides with what he calls “the darkness,” not just simply “darkness.” What is this? Lenski offers a helpful definition in his commentary on John:
The darkness of the world is a hostile power full of resistance to the true light of the Logos. The shining of the light in the darkness is, therefore, always an invasion of the territory held by the darkness, a challenge of the power of darkness, a battle to destroy this power, a victory robbing the darkness of its prey. It is thus that the light shines in the darkness. Far from the darkness invading the light or putting it out, the opposite takes place. Moreover, the light or luminary is never in the least affected by the darkness—this luminary is the eternal, unconquerable life of the eternal Word and as such it shines and shines in triumphant power.[18]
Darkness, spiritual darkness, bows as quickly before the light of Jesus as darkness leaves a room when you throw on the light switch. The phrase “and the darkness did not comprehend” tells us this much in the word “comprehend.” Once more, Lenski is helpful in this regard:
The verb καταλαμβάνειν has two meanings, “to apprehend something” in order to possess and to retain it, as in Phil. 3:12; 1 Cor. 9:24; Rom. 9:30; and “to pounce upon something” in order to bring it into one’s power so that it shall not escape or assert itself. The analogy of Scripture is in favor of the latter meaning. This analogy embraces all the passages in which a hostile force like σκοτία is active, as for instance a demon in the case of possession in Mark 9:18; the last day as a thief in the night in 1 Thess. 5:4; the darkness in John 12:35; many LXX passages, like the sinner’s iniquities in Ps. 40:12; the evil in Gen. 19:19; and thus constantly in the Scriptures and in other writings. We should also note that “darkness” cannot possibly “apprehend,” hold and embrace “the light,” it can only resist and war against it.[19]
Darkness may appear powerful and forboding, but it cannot withstand the person of Jesus Christ ever, because He is the essence of all light, physical and spiritual. This is John’s way of merely paving the way for victory at the end of his gospel. Victory occurs when the God-man Jesus defeats darkness and evil on a hill called Golgotha and in a nearby tomb. Darkness is the loser. Christ, the source of life and light, is the sole spiritual Victor. All other so-called religious victors are no victors at all. They are merely cheap substitutes for the real thing, Jesus.
Is this a radical statement? You bet. In a world calling for tolerance and love, this statement is most divisive, but it is one which has to be made because either Jesus Christ is THE LIGHT, spiritually speaking, or He is a sham and light should be found in other religions. I think I’ll stand with Christ.
Who is Jesus? I think John has answered that question for you.
- He is the Eternal Word
- He is the Second Member of the Trinity
- He is God
- He is the Creator
- He is the Life
- He is the Light
This is who He is. The question we need to ask is simple: “Is Jesus Christ all of this to you?” Have you, by faith, bowed before Him and received true life and light? The world is confusing, with many competing beliefs, but only belief in Christ brings you into a perfect relationship with God. Have you settled that question yet? Mark Gabriel has. Will you?
[1] Henry Barclay Swete, The Old Testament in Greek: According to the Septuagint (Cambridge, UK: Cambridge University Press, 1909), Ge 1.
[2] Barbara Aland et al., eds., The Greek New Testament, Fifth Revised Edition (Stuttgart, Germany: Deutsche Bibelgesellschaft, 2014), Jn 1:1–5.
[3] Barbara Aland et al., eds., The Greek New Testament, Fifth Revised Edition (Stuttgart, Germany: Deutsche Bibelgesellschaft, 2014), Jn 1:49.
[4] Barbara Aland et al., eds., The Greek New Testament, Fifth Revised Edition (Stuttgart, Germany: Deutsche Bibelgesellschaft, 2014), Jn 1:12.
[5] Walter Martin, The Kingdom of the Cults (Minneapolis: Bethany Fellowship, INC., Publishers, 1972), 76.
[6] Barbara Aland et al., eds., The Greek New Testament, Fifth Revised Edition (Stuttgart, Germany: Deutsche Bibelgesellschaft, 2014), Jn 3:2.
[7] B. F. Westcott, The Gospel According to St. John (Grand Rapids: William B. Eerdmans, 1958), 3.
[8] Norman Geisler, Twelve Points That Show Christianity Is True (Forest, VA: Norm Geisler International Ministries, 2021), 27.
[9] Ibid., 27.
[10] John C. Lennox, God’s Undertaker: Has Science Buried God? (Oxford: Lion Books, 2009), 59.
[11] Ibid., p. 59.
[12] God’s Undertaker, 65.
[13] Ibid, 91.
[14] If you’d like to read more about this from a scholarly perspective, I’d direct you to J. P. Moreland’s excellent book: Love Your God With All Your Mind.
[15] Patrick McNameeKing, “Cosmically Curious: The Strongest Glue in the Universe,” NHPR, July 18, 2026, https://www.nhpr.org/show/cosmically-curious/2026-07-18/cosmically-curious-the-strongest-glue-in-the
-universe, accessed September 16, 2026. “Dark Matter,” https://science.nasa.gov/dark-matter/, accessed September 16, 2026.
[16] Paul S. Taylor, The Illustrated Origins Answer Book (Mesa, AZ: Films For Christ, 1989), 22.
[17] Paul Erbrich, On the Probability of the Emergence of a Protein with a Particular Function,” Acts Biotheoretica, Vol. 34 (1985), 55-80.
[18] R. C. H. Lenski, The Interpretation of St. John’s Gospel (Minneapolis, MN: Augsburg Publishing House, 1961), 44–45.
[19] R. C. H. Lenski, The Interpretation of St. John’s Gospel (Minneapolis, MN: Augsburg Publishing House, 1961), 45.
