All four gospels present an account of Jesus being anointed by a woman with a costly jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8). Matthew and Mark relate the same event but do not give the woman’s name; Luke tells of a different woman, also anonymous, on an earlier occasion; and, in yet another event, the woman in John is identified as Mary of Bethany (John 11:2), sister to Martha and Lazarus. To understand the significance of Jesus being anointed on these three occasions, we’ll look at each account separately and then compare and contrast them in conclusion.

The anointing of Jesus in Matthew takes place two days before Passover in the town of Bethany at Simon the leper’s home: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table” (Matthew 26:6–7, ESV).

Matthew focuses on the anointing of Jesus as a teaching episode for the disciples, who react with anger because of the woman’s wasteful extravagance. But Jesus defends her, saying, “She has done a beautiful thing to me” (Matthew 26:10). Christ explains that the anointing is to prepare His body for burial and that the woman’s act of love will forever be remembered wherever the good news is preached.

Mark tells the same story in similar terms, with an anonymous woman with an alabaster box interrupting a meal in Simon the leper’s home to anoint the head of Jesus with expensive perfume. Again, the woman’s critics describe her gift as excessive, complaining that it could have been sold for more than a year’s wages (Mark 14:5). But Jesus receives the woman’s gift as a selfless act of love and devotion—an appropriate way to honor the Messiah. Jesus reveals that He will not be with them much longer, which references His impending death and burial.

Both Matthew and Mark’s accounts emphasize the prophetic significance of the anointing of Jesus, alluding to His death and burial. There may also be an implication of Jesus’ kingship, since, in the Old Testament, the anointing of the head was often associated with the dedication of kings (1 Samuel 9:15—10:1; 16:12–13; 1 Kings 1:38–40).

In Luke’s account of a similar, yet different, instance, Jesus uses the occasion of being anointed to tell a parable about forgiveness (Luke 7:39–50). About a year before His death, Jesus was dining in the home of Simon the Pharisee, who had arrogantly neglected to extend the customary respect and hospitality to his guest, while a sinful woman anoints Jesus’ feet, lavishing her love and gratefulness upon Jesus.

In John’s gospel, Lazarus’ sister Mary is the woman who anoints Jesus with a high-priced perfume at a dinner in Bethany. The story is similar to those in the other gospels, although this anointing takes place six days before Passover, and Judas is named as the disciple who objects to the “waste.” On this occasion, “Mary took a twelve-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair”(John 12:3, NLT). Jesus defends Mary from Judas’s criticism by pointing out the unique opportunity Mary had: “You will always have the poor among you, but you will not always have me” (John 12:8).

Mary’s anointing again points to Christ’s identity as Messiah-King, but it also points to His humble position as Servant-King. When Mary anoints Jesus’ feet and then wipes them with her hair, she foreshadows Jesus’ actions at the upcoming Last Supper when the Lord washes the disciples’ feet and teaches them how to love one another through sacrificial, humble service (John 13:1–20).

In each account, a woman pours out a precious and costly perfume in an extravagant act of worship. The three women who anointed Jesus recognized Christ’s unequaled value and expressed their gratitude with unreserved love and devotion. Two anointings of Jesus happen during the week of Passover and are linked with His imminent death and burial. The earlier anointing, in Luke’s account, is in the middle of Jesus’ ministry in Galilee and draws a different lesson on forgiveness and love.

In each case, the woman’s actions signal more than she knows. But, although she may not fully comprehend the messianic significance of her anointing, each woman had come to appreciate Christ’s worth more than anyone else at the table.

Jesus Christ is God’s anointed Messiah. The word Messiah means “anointed one” and derives directly from the Hebrew word for “anointed.” Christ comes from the Greek word Christos, also meaning “anointed one.” Thus, Christ is the Greek equivalent to Messiah. When Jesus receives the Holy Spirit at His baptism, He is “anointed” by God in preparation for His life’s work (Luke 3:22; cf. Acts 10:38; Luke 4:18). On three separate occasions, Jesus is anointed with fragrant ointment in His work as the Savior, the King of heaven who was in preparation to die to save His people.

What is the significance of Jesus being anointed by a woman with an expensive perfume?

Jesus is referred to as the “Son of Man” 88 times in the New Testament. In fact, Son of Man is the primary title Jesus used when referring to Himself (e.g., Matthew 12:32; 13:37; Luke 12:8; John 1:51). The only use of Son of Man in a clear reference to Jesus, spoken by someone other than Jesus, came from the lips of Stephen as he was being martyred (Acts 7:56).

Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2).

Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3). The Son of Man had “no place to lay his head” (Luke 9:58). The Son of Man ate and drank with sinners (Matthew 11:19). The Son of Man suffered at the hands of men (Matthew 17:12). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8).

Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9). For this reason, the Son of Man was able to forgive sins (Matthew 9:6). The Son of Man is Lord of the Sabbath (Mark 2:28). The Son of Man came to save lives (Luke 9:56; 19:10), rise from the dead (Mark 9:9), and execute judgment (John 6:27). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66).

Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14, “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41; 16:28). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King.

Jesus was fully God (John 1:1), but He was also fully human (John 1:14). As the Son of God and the Son of Man, He is deserving of both titles.

What does it mean that Jesus is the son of man?

The four living creatures are found in Revelation 4:6–9; 5:6–14; 6:1–8; 14:3; 15:7; and 19:4. The texts that describe these creatures do not indicate that they are figurative—they are real, actual beings. The four living creatures (literally “beings”) are a special, exalted order of angelic being or cherubim. This is clear by their close proximity to the throne of God. Ezekiel 1:12–20 suggests that they are in constant motion around the throne.

Revelation 5:6–14 describes the duties or purposes of the four living creatures. They fall down and worship the Lamb, Jesus Christ, offering the same reverence to Him that they did to the Father (Revelation 4:6–9), proof positive of the deity of Jesus Christ. Along with the twenty-four elders, they have “harps and golden vials full of incense, which are the prayers of the saints” (Revelation 5:8). Harps are frequently associated with worship in the Old Testament, as well as with prophecy (2 Kings 3:15; 1 Chronicles 25:1). Incense represents the prayers of the saints. Therefore, taken together, the four living creatures and twenty-four elders hold in their hands all that prophets ever prophesied and believers ever prayed for—all about to come to pass.

The purpose of the four living creatures also has to do with declaring the holiness of God and leading in worship and adoration of God, and they are involved in some way with God’s justice, for when He opens the first four seals and sends out the four horsemen to destroy, their powerful voices, like thunder, command “come” (Revelation 6:1–8). The horsemen respond to the summons of the four powerful creatures, indicating the power the creatures possess. That power is seen again in Revelation 15:7 when one of the four unleashes the last seven plagues of God’s wrath on mankind.

The four living creatures are very similar, if not the same, beings as those in Ezekiel chapters 1 and 10 and Isaiah 6:1–3. They are four in number, full of eyes, have faces like the beings in Ezekiel 1:10, have six wings (Isaiah 6:2), and offer worship as the beings in Isaiah 6:3, saying, “Holy, holy, holy is the Lord.” They may not be the exact same beings, but they definitely are comparable and probably of the same order.

In summary, these beings are an exalted order of angels whose purpose is primarily that of worship (Revelation 19:4). They are very similar to the beings in Ezekiel 1 and 10 and Isaiah 6:1-3, and they are in some ways involved in God’s divine justice.

Who are the four living creatures in Revelation?

The writer of Hebrews urges believers to show hospitality by offering an extraordinary incentive: “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels” (Hebrews 13:2, NKJV). The encouragement is part of a more extensive teaching on showing brotherly love to fellow Christians.

Demonstrating brotherly love means treating fellow Christians as we would beloved family members. One way believers can do this is by pitching in to care for the needs of Christian ministers and missionaries, showing hospitality and entertaining them in our homes.

First-century accommodations for travelers were often unavailable, especially in smaller towns. If lodgings existed, they were typically expensive, immoral, and unsanitary establishments. It was much more common for travelers to stay in the home of a friend or family member.

In the New Living Translation, Hebrews 13:2 says, “Don’t forget to show hospitality to strangers, for some who have done this have entertained angels without realizing it!” This passage makes direct reference to Genesis 18—19, when Abraham and Lot showed hospitality to mysterious visitors who, in reality, were messengers sent by God. Abraham and Lot literally entertained angels. The author of Hebrews conveys this principle: it is preferable to open our homes to needy guests than run the risk of offending God by treating His messengers inhospitably.

God’s servants who travel about as missionaries and ministers give more blessings than they receive. Therefore, believers should be generous in supporting them and helping them accomplish their work (1 Corinthians 9:11–14; 16:17). The apostle Paul instructed the Galatians, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). Paul explained to Timothy that one of the qualities required of a church leader is, “He must enjoy having guests in his home” (1 Timothy 3:2, NLT).

Jesus also upheld the principle of entertaining strangers. He said that whenever we refuse to help a servant of the Lord—the needy, the stranger, the hungry, the thirsty, the sick, and “the least of these my brothers and sisters”—we are refusing to help the Lord Himself (Matthew 25:35–45). When we entertain strangers, we are showing hospitality to Jesus Christ our Lord and demonstrating brotherly love.

True brotherly love is not satisfied with mere words but expresses itself with deeds of compassion. Opening our homes to visitors and being generous with our possessions is how we prove our love for one another and faithfulness to God: “Dear friend, you are being faithful to God when you care for the traveling teachers who pass through, even though they are strangers to you. They have told the church here of your loving friendship. Please continue providing for such teachers in a manner that pleases God. For they are traveling for the Lord, and they accept nothing from people who are not believers. So we ourselves should support them so that we can be their partners as they teach the truth” (3 John 1:5–8, NLT).

Today, we can look for opportunities to “entertain strangers” by accommodating traveling ministers and missionaries, inviting fellow Christians into our homes for a meal, or hosting an informal life group, prayer meeting, or Bible study.

“When God’s people are in need, be ready to help them. Always be eager to practice hospitality,” urged Paul (Romans 12:13, NLT). We may never know if, by welcoming a stranger, we somehow entertained an angel of the Lord. But we can be sure that, by showing warm, generous-hearted hospitality to our brothers and sisters in Christ, we are being faithful and obedient to the Lord’s will.

What does it mean that by entertaining strangers we may be entertaining angels?

Understanding angels is a difficult task, and we may never have all the answers, but their appearances throughout Scripture give many insights into who they are and what they do. Whether angels have souls is not addressed in the Bible, but we can hypothesize.

God created angels, just as He created everything else (Colossians 1:16). He commands them, and they obey (Psalm 91:11; 103:20–21). They fight for God and protect His people (2 Kings 6:16–17; Psalm 91:11–12; Daniel 6:22; Matthew 26:53). They also act as messengers, bringing the word of God to people through dreams, visions, or simply by appearing before them (Matthew 1:20; 2:13; Luke 1:11–20; Acts 1:10–11; 8:26). We know that angels are spiritual beings, as Scripture describes them as “ministering spirits sent to serve those who will inherit salvation” (Hebrews 1:14). The holy angels worship God (Job 38:7; Psalm 148:2; Luke 2:13–14; Revelation 5:11–12), but they do not receive worship for themselves (Revelation 19:10). While all these characteristics are remarkable, they do not answer questions about angels’ souls.

The Bible is unclear as to the exact nature of the soul, other than its being part of the spiritual nature of mankind. However, we can surmise that the soul is the central part of our personhood. People themselves are referred to as “souls” (Acts 2:41, NKJV). A human’s soul is immaterial and immortal; it persists after the human body dies (Daniel 12:2; 2 Corinthians 5:8–9). Angels are personal, spiritual beings (Hebrews 1:14), and they are immortal (Luke 20:36). However, Scripture never refers to angels as “souls,” and it seems the immaterial nature of angels is not the same thing as the immaterial human soul. Human beings are unique among creation because they are made in the image of God (Genesis 1:27). Angels are a separate order of being, different from humans. People will not turn into angels at death, and angels will never become human. This clear distinction and the centrality of a soul in humanity would seem to indicate that angels do not have souls.

There are other biblical hints that angels are without souls. Human souls need atonement (Leviticus 17:11, NKJV), God protects and purifies souls (Titus 3:5; Hebrews 10:21–22), and a soul can be either lost or saved (Ezekiel 18:4; James 1:21). None of these qualities of the soul apply to angels. Angels do not need to be purified, atoned for, or saved. Hebrews 1—2 describes how Jesus is superior to angels and teaches that His salvation is for humans, not angels: “The Son did not come to help angels; he came to help the descendants of Abraham” (Hebrews 2:16, NLT). The angels worship Jesus (Hebrews 1:6). God “makes his angels spirits, and his servants flames of fire” (Hebrews 1:7). Holy angels serve those who are saved (Hebrews 1:14), but they themselves do not need salvation. This may be a further indication that angels do not have souls.

A point of clarification is in order. It is true that there are fallen angels who do not serve God and are, in fact, His enemies. We might think that these fallen angels need “salvation”; however, there is no indication in the Bible that they would ever seek to repent or that God has provided a way of salvation for them. They will be judged (2 Peter 2:4), and Satan will be cast into the lake of fire for all eternity (Revelation 20:7–15). Humans, on the other hand, do have the opportunity to avoid judgment through the blood of Jesus Christ (Ephesians 2:1–10; Romans 8:1; 10:9–13; John 3:16–18; 1 John 2:2). All who turn to God and put their faith in Jesus will be saved. Praise God that, in His grace, He has made a way for us to be saved and to dwell with Him forever (Revelation 21:1–4; John 14:3; Philippians 1:21–23).

Do angels have souls?

Jesus is a real person. He is one of the most complicated, discussed, and revered of historical figures. Most scholars, Christian, non-Christian, and secular alike, believe that there was a historical Jesus. The evidence is overwhelming. Jesus was written about by ancient historians, including Josephus and Tacitus. From an historical standpoint, there is hardly any question: there really was a man named Jesus who lived in first-century Israel.

The Old Testament predicted the Messiah, a real person who would deliver Israel from their enemies. The Messiah was to be born in Bethlehem (Micah 5:2), of the tribe of David (Genesis 49:10). He was to be a prophet akin to Moses (Deuteronomy 18:18), a herald of good news (Isaiah 61:1), and a healer of maladies (Isaiah 35:5–6). The Messiah would be a godly Servant who suffered before entering His glory (Isaiah 53). Jesus is the real person who really fulfilled these prophecies.

The New Testament contains hundreds of references to Jesus Christ as a real person. The earliest gospel may have been written within 10 years of Jesus’ death, and the earliest of Paul’s epistles was written about 25 years after Jesus’ death. This is important because it means that, as the gospels were circulating, there were plenty of eyewitnesses still alive who could verify the truth of the gospel accounts (see 1 Corinthians 15:6).

The manuscript evidence for the authenticity of the New Testament is overwhelming: there are about 25,000 early manuscripts of the New Testament. In comparison, the Gallic Wars written by Caesar in the first century BC, only has 10 early manuscripts existing—and the earliest one of those was written 1,000 years after the original. Similarly, Aristotle’s Poetics only has five early manuscripts in existence, dating to 1,400 years after the original. Those who doubt that Jesus is real must also question the existence of Julius Caesar and Aristotle.

Outside of the Bible, Jesus is mentioned in the Quran and in the writings of Judaism, Gnosticism, and Hinduism. Early historians considered Jesus to be real. The first-century Roman historian Tacitus mentioned the followers of Christ. Flavius Josephus, an ancient Jewish historian, refers to Christ in his Antiquities of the Jews. Other references to Jesus exist in the writings of Suetonius, chief secretary to Emperor Hadrian; Julius Africanus, quoting the historian Thallus; Lucian of Samosata, a second-century Greek writer; Pliny the Younger; and Mara Bar-Serapion.

No other historical figure has had as much impact on the world as Jesus Christ. Whether one uses BC (Before Christ) or BCE (Before Common Era), the whole Western dating system is measured from one event: the birth of Jesus, a real person. In the name of Jesus have been founded countless orphanages, hospitals, clinics, schools, universities, homeless shelters, emergency relief agencies, and other charitable organizations. Millions of people can give personal testimonies of Jesus’ continuing work in their own lives.

There is overwhelming evidence that Jesus is real, both in secular and biblical history. Perhaps the greatest evidence that Jesus existed and that He did what the Bible says He did is the testimony of the early church. Literally thousands of Christians in the first century, including the twelve apostles, were willing to give their lives as martyrs for the gospel of Jesus Christ. People will die for what they believe to be true, but no one will die for what they know to be a lie.

We are called to have faith—not a blind faith in a make-believe story—but genuine faith in a real Person who lived in a real place in a real time in history. This Man, who proved His divine origin through the signs He performed and the prophecies He fulfilled, died on a Roman cross, was buried in a Jewish tomb, and rose again for our justification. Jesus is real. “Blessed are those who have not seen and yet have believed” (John 20:29).

Is Jesus Real?

There is evidence for the existence of God. Not everyone finds that evidence compelling or convincing; this does not mean such evidence is nonexistent. Most who deny evidence for God demand forms of proof—or levels of certainty—that are either irrelevant or unreasonable. Looking at logic, experience, and empirical observations, there is much evidence for the existence of God.

Assessing evidence includes properly categorizing it. Some balk at the idea of “evidence” for a God who is invisible and immaterial. However, even hardened skeptics accept the meaningful existence of many such things, such as the laws of logic. Logic is neither material nor visible, yet it’s legitimately considered “real” and can be both perceived and examined. One cannot see logic or mechanically quantify it, but this does not justify any useful claim that logic does not exist. The same is true, to varying degrees, with other concepts such as morality.

This point also establishes that logic and philosophy are relevant when discussing evidence for the existence of God. As demonstrated in the case of the laws of logic, even if empirical proof is unconvincing, that does not mean the subject in question cannot be “real.” The probability that God exists is in no way reduced simply because empirical evidence is subject to interpretation; it is at least possible that something intangible, non-material, and meaningful actually exists.

With that in mind, there are several broad categories of evidence for the existence of God. None are self-sufficient to prove that God exists or that the Bible’s description of Him is accurate. Combined, however, they form a compelling argument that the God described in Scripture is real.

Human beings have a natural “sense” of God. Historians and anthropologists alike recognize belief in some supernatural reality as common to almost all human beings who have ever lived. The number of people who categorically reject every form of higher power or spirit is vanishingly small. This is true even in profoundly “secular” cultures. Even further, secular fields of study such as cognitive science of religion suggest that such beliefs are ingrained in the natural state of the human mind. At the very least, this suggests there is something real to be perceived, just as senses like sight and hearing are targeted at actual phenomena.

Logic points to the existence of God. There are several logic-based arguments indicating that God exists. Some, like the ontological argument, are not considered especially convincing, though they’re hard to refute. Others, such as the kalam cosmological argument, are considered much more robust. Continuing along the same spectrum, concepts such as intelligent design—teleological arguments—make logical inferences from observations to argue for the existence of God.

General observations support the existence of God. Teleological arguments arise because so many aspects of reality appear to be deliberately arranged. That evidence, in and of itself, is often extremely indicative of a Creator. The Big Bang is a classic example. This theory was initially resisted by atheists for being too “religious.” And yet the idea of a non-eternal universe, as demonstrated by secular science, is strongly supportive of the claims made in the early chapters of the Bible.

History, literature, and archaeology support the existence of God. Whether critics like it or not, the Bible is a valid form of evidence for the existence of God. Not merely “because the Bible says so,” but because the Bible has proved to be so reliable. Dismissing it as biased, simply because it says things skeptics do not accept, is not a rational response. That would be as irrational as dismissing every book describing Julius Caesar and then claiming there are no records describing Julius Caesar. The reliability of the Bible and its coordination with secular history and archaeology are reasonable points to raise when it comes to discussing the existence of God.

Personal experiences support the existence of God. Obviously, these are compelling only for those particular persons. Yet many people have come to know and understand God in a deeply personal way. So far as those experiences coordinate with other evidence, they’re reasonable to consider as part of the evidence for the existence of God.

Evidence will never overcome obstinance. Perhaps the weakest response to evidence of God’s existence is ignoring it: claiming “there is no evidence.” Closely related is the suggestion that a skeptic finds the evidence uncompelling. This kind of claim often comes with an ever-shifting threshold for proof. As happened with the Big Bang Theory, even when a position is effectively “proved,” the committed skeptic can always pivot to claim that this proof actually supports his fundamental views. Just as one person’s belief is not hard evidence regarding God’s existence, one person’s disbelief is not hard evidence of the opposite. This is especially true given that God’s existence touches on issues like personal morality and autonomy. Both in Scripture and in daily life, it’s common to see examples of those presented with more than enough evidence, yet who choose to stubbornly ignore it (Romans 1:18–20; Psalm 19:1; John 5:39–40; Luke 16:19–31; James 2:19).

Combining what we know of experience, logic, history, science, and other disciplines, there is more than enough evidence that God exists. Thankfully, we aren’t expected to find all that evidence in order to have a right relationship with Him. Rather, we are obligated to absorb what we can see and understand and follow the process of “ask . . . seek . . . knock” (Matthew 7:7–8).

Is there real evidence for the existence of God?

What is implicit in this question is that many atheists make public claims that they are the intelligentsia of society—and that they are too intelligent for any sort of belief in religion. It is true that many atheists are highly intelligent, and many are highly educated (intelligence and educational attainment not being synonymous). But are atheists correct in claiming that they are smarter than those who believe in God?

Atheist Richard Dawkins is more intelligent than many believers in certain areas, especially biology. He has achieved a higher educational level than many as well. Does this mean he is therefore more qualified to know if God actually exists? Of course not. The problem atheists have is not their level of intelligence; it is their struggle with sin. They have traded away the knowledge of God for the knowledge of this world.

The book of Proverbs is an entire book about how to be wise. Solomon begins the opening section of this book by identifying the first step to being a wise person: “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7). Solomon clearly says that, for a person to truly gain knowledge, he must first acknowledge his need and possess reverence for the one true God. If a person is to gain wisdom, he must first be in a right relationship with God. The atheist starts in the wrong place and heads in the wrong direction.

Solomon finishes Proverbs 1:7 this way: “But fools despise wisdom and instruction.” So a wise person fears God (he has a respect for who God is and willingly submits to His authority). However, a fool despises wisdom. A foolish person does not acknowledge God’s authority over his life; therefore, he shuts himself off to truly gaining wisdom.

An atheist can be highly intelligent and very ignorant at the same time. He can have multiple academic degrees and yet be, by the Bible’s definition, a fool. Education is no measure of intelligence, and intelligence is no measure of spiritual condition. A man of the humblest intellect who nevertheless believes God’s promises is wise in what matters most. “Your commands are always with me and make me wiser than my enemies” (Psalm 119:98). There is a big difference between being intelligent enough to succeed in academia and being “wise for salvation” (2 Timothy 3:15). “The foolishness of God is wiser than human wisdom” (1 Corinthians 1:25).

The intelligence of this world is temporary and can only go so far. But the wisdom that comes from God is eternal and higher than the world’s intelligence (see James 3:13–18). The atheist, who does not have the Spirit of God, cannot discern spiritual truth and might naturally consider those who live by faith to be foolish, irrational, or less intelligent: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14).

The problem is not that the atheist does not see enough evidence for God. The problem is that sin has so darkened his heart and mind that he refuses to accept the evidence of God right in front of him. The Bible teaches that sin is not just actions that go against God’s will but is the natural condition of every person due to the curse of Adam (Genesis 3). We come into this world as sinners. One of the effects of sin is spiritual blindness.

Atheists can be intelligent by the world’s standards, and they may proclaim their intelligence far and wide, but they are actually fools because they miss the most important fact of life: they are created by a sovereign God who lays claim to their lives. Paul says that the problem with sinful mankind is not that God has not revealed Himself clearly enough but that men suppress the truth: “Although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools” (Romans 1:21–22).

Atheists who claim to be more intelligent than believers in Christ are actually saying they do not want to believe in God. Sinful people love their sin. “Light has come into the world, but people loved darkness instead of light because their deeds were evil” (John 3:19).

Christianity is a reasonable faith, one that is based on historical facts and a plethora of evidence. Christians do not fear their faith being analyzed and critiqued and cross-examined by sincere seekers of truth; in fact, they welcome such investigation. Atheists can advance the haughty claim that they alone possess intelligence, but there are many Christian apologists, with credentials rivaling any atheist, who are quite willing to counter the claims of atheism and engage in constructive debate over the truth claims of the Bible.

Could Atheists be more intelligent than believers?

The phrase rule of faith does not appear in the Bible. It was first used in a statement by the early church writer Tertullian in his On Prescription Against Heretics. The rule of faith is the set of standards that define a religion. Biblical Christianity holds the Bible to be its only rule of faith. The rule of faith may be different for different groups. In some cases, the standards are similar. In others, what may seem similar actually presents a vast and significant distinction.

Rules of faith in most religions rely on something other than or in addition to the Word of God, thereby denying the sufficiency of Scripture. Since the earliest days of Christianity, this heresy has survived and flourished. The rule of faith among the Gnostics of the first century was based on the Scriptures plus a mystical knowledge gained only by those who had achieved a higher plane of enlightenment. In direct contradiction to the Word of God, the Gnostics taught that salvation comes not by grace alone through faith alone (Ephesians 2:8–9) but by divine knowledge or some inner light possessed only by those of elevated spirituality.

Evangelical Protestants hold to the Bible alone as their rule of faith. This reflects their belief in the doctrine of the sufficiency of Scripture, which declares that the Bible alone is adequate to guide the Christian in all matters of faith and practice. According to 2 Timothy 3:16–17, the Scriptures are profitable to make the believer “thoroughly equipped for every good work.” If we are thoroughly equipped by the Word of God, nothing more is needed. There are no degrees of “thoroughness.” To say we need something more than the Bible as a rule of faith is to say we are made “partially thoroughly” equipped by the Bible and need something more to make us “completely thoroughly” equipped.

Roman Catholicism adds to the Bible and expands the rule of faith. Catholics look to both “written books and unwritten traditions,” thereby adding to the Bible the declarations of popes and bishops, papal bulls, and various councils. Catholics believe the Bible is God’s Word, but it is incomplete without the addition of these writings of men. Mormonism’s rule of faith adds The Book of Mormon, Doctrine and Covenants, and The Pearl of Great Price to the Bible as equally inspired writings. This puts the opinions, views, and interpretations of men on a par with the Word of God.

Among Wesleyans, what is known as the “Quadrilateral” is the rule of faith: the Bible, tradition, reason, and experience. This, too, denies the sufficiency of Scripture. While Wesley himself may have not intended that the four rules of the Quadrilateral be seen as equal, by adding three sources of authority to the Scriptures, he opened the door for misinterpretation and misunderstanding. One can justify a belief in just about anything if that belief is based on tradition, reason, and/or experience. Jesus expressly forbade equating tradition with Scripture as part of the rule of faith, accusing the Pharisees of nullifying the Word of God for the sake of their traditions (Mark 7:6–13). Once the Word of God is rejected as the only rule of faith and practice, the door to heresy is opened and the genie is not easily put back into the bottle.

While it may be argued that the writers of the gospels and the epistles were offering their views and interpretations as they wrote, this is not the same as the declarations of the popes and bishops of Catholicism or of men like Joseph Smith. The New Testament writers were moved supernaturally by the Holy Spirit, who is the ultimate Author of Scripture. The biblical writers “spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21).

The Bible itself asserts that believers are indwelt by the Holy Spirit (1 Corinthians 6:19), who teaches, interprets, brings truths to mind (John 14:26), and guides us into all truth (John 16:13). For evangelical Christians, the Word of God and its Author are the true rule of faith. This is not to say that preachers and teachers are unnecessary. But the doctrine of the sufficiency of Scripture is a cornerstone of the evangelical rule of faith.

What is the rule of faith?

The term Christianity seems to imply a religious system in the same way that Islam and Buddhism are religious systems. Within religious systems are core beliefs, along with codes, rules, and standards that must be mastered in order to achieve a desired end. Christianity does not fit that definition and therefore the term can be slightly misleading.

Jesus did not come into the world to start another religion. There were already plenty of religions (see Acts 17:22–23), including Judaism, which had begun as a relationship with Almighty God (Leviticus 20:12) but had deteriorated into another religious system on par with idol worship (Matthew 15:8). Jesus came to bear witness to the truth (John 18:37), to seek and to save the lost—those separated from God by their sin (Luke 19:10)—and to “give his life as a ransom for many” (Mark 10:32). With that said, those who follow Christ do share some core beliefs.

Biblically speaking, Christians are those who are forgiven of their sins and who have entered a personal relationship with Almighty God through faith in Jesus Christ (Ephesians 2:8–9; Romans 10:9–10). In order to become a Christian, a person must fully accept as part of his or her own personal worldview the following core beliefs:

• Jesus is the Son of God and is equal with God (John 1:1, 49; Luke 22:70; Mark 3:11; Philippians 2:5–11)
• Jesus lived a perfect, sinless life (Hebrews 4:15; John 8:29)
• Jesus was crucified to pay the penalty for our sins (Matthew 26:28; 1 Corinthians 15:2–4)
• Jesus rose from the dead (Luke 24:46; Mark 16:6)
• We are saved by the grace of God; that is, we cannot add to or take away from Christ’s finished work on the cross as full payment for our sin (Ephesians 2:8–9)

It could be argued that belief in the inerrancy of God’s Word is also a core belief of Christianity because, if the Bible’s veracity is suspect, then all we know about God is in doubt. Saving faith is inextricably linked to the Word of God: “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17).

But the mental acceptance of the above points of doctrine is only the framework around which salvation occurs. Faith is more than intellectual assent, and mentally agreeing with the core beliefs of Christianity does not equal entrance into God’s kingdom. Even Satan and the demons know certain things about God (James 2:19). We can mentally agree with facts without making those facts the centerpiece of our lives.

Can a person be saved without holding to the core beliefs of Christianity? No. But along with accepting as true those core beliefs must be a spiritual transformation. Jesus said that in order to inherit eternal life one must be “born again” (John 3:3). To be born again is a work of the Holy Spirit in the heart of a repentant sinner. Just as a mother in labor does all the work in bringing forth a new life, so the Holy Spirit does the work in transforming a sinner into a new creature (2 Corinthians 5:17). This process begins when God draws a heart through conviction of sin and hope of forgiveness (John 6:44). When we surrender to God and repent of our sin (Acts 2:38), God applies the blood of His own Son to our account and cancels the debt we owe Him (Colossians 2:14). By this act of transference, God pronounces us “not guilty”; that is, He justifies us (Romans 4:5). Salvation is a divine exchange: Jesus becomes our sin so that we can become His perfection (2 Corinthians 5:21). This is the gospel at the very core of Christianity.

What are the core beliefs of Christianity?

Keith Muoki is a KJV bible believer saved by grace through faith preacher of the gospel of Jesus Christ. He lives in Nairobi, Kenya, and preaches on YouTube, Facebook, Instagram, and Bitchute.

Keith got saved on the 6th of June 2020 from the teachings of Robert Breaker after having been in the pentecostal religion for over 30 years and never having heard the gospel preached in detail.

He was always convinced that the sinner's prayer saved him but kept on being worried about his stand with Christ. On the 6th of June 2020, God used Robert breaker through his YouTube teachings and that's the day he first understood the gospel and got saved. Since then, he has never looked back and keeps on preaching every day enlightening others who are bound by religion like he was.

To connect with Keith:
Email: keithmuoki@gmail.com
Call/Sms/Whatsapp: +254725207297

God bless you!

Keith Muoki

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