Jesus has already returned. 

The prophecies of the Bible were fulfilled with the destruction of the temple in AD 70. From that moment forward, the mission of Jesus was complete. Yet after his work was finished, wicked men took his name and his religion and transformed it into something false, spreading it throughout the world through war, tyranny, and genocide while calling it the gospel of Christ.

I do not seek to diminish Jesus Christ. Rather, I will show that he was far greater and accomplished far more than we have ever been taught. Yet I will also show that Jesus is not for us today, that the Bible was not written to us, and that his work in this world is finished. Finally, I will explain how we should live for God now.

For nearly two thousand years, people have read the Bible—or parts of it—and tried to insert themselves into the story. This created countless false doctrines that were never in the original texts. In this book, I will correct those errors and reveal who Jesus truly was and what he accomplished. Everything God does has a purpose, and understanding why he acted as he did will make everything clear.

Mentioning these false doctrines may already raise questions: 

Why do I call him Jesus instead of Yeshua or Yahusha? 

Why do I call God “God” instead of Yahweh or YHVH? 

Most people don’t realize that the Hebrew we read today is a modern reconstruction, developed about 150 years ago from a dead language with added vowels. Its pronunciation differs greatly from the Hebrew spoken in Jesus’ time. Greek has remained closer to its original form, though the pronunciation of Koine Greek letters has largely been lost.

There is also a reason I do not call God Yahweh. A more accurate title would be “Truth” or “Father.” 

Today, countless debates exist over the spelling and meaning of God and Jesus’ names, and over which are Pagan or authentic. I will show that neither Jesus nor God retain the names they bore in Christ’s time, which I will explain in this book. 

After Jesus’ work was finished and the law fulfilled, both he and the Father received new names in heaven that no one on Earth knows today (Revelation 3:12; 19:12). 

For simplicity, I will use “God” and “Jesus.”

Jesus is called the second Adam and the last Adam in the Bible. To understand him, we must first understand Adam. 

Revelation describes the testimony of Jesus Christ as the spirit of prophecy, so we must also understand the prophets, their purpose, and their messages. 

Jesus came to fulfill the law, which we cannot grasp without knowing the law. 

To understand Jesus fully, we must begin at the beginning and connect everything he accomplished with what came before. 

In this book, I will trace all things—from Adam to the destruction of the temple in Jerusalem—showing how they point to Jesus, and I will explain the Book of Revelation and its timeline of events and how they all came to pass in the first century. 

Jesus Christ was the Lamb slain from the foundation of the world (Revelation 13:8). 

This verse appears in the last book of the Bible—a book about the end—but it takes us from the end to the beginning. It shows that Jesus was God’s plan from Adam onward, from the first sacrifices offered by Noah, to the giving of the law and the sacrificial system. However, this does not mean what most people have been taught. 

Many assume it refers to the creation of the Earth, but the word translated as “foundation” comes from a term that literally means to inject virile seed into the womb. Other verses use the same word in this context. Jesus told the people of Jerusalem that, in their generation, they would be punished for the blood of the prophets “from the blood of Abel to the blood of Zechariah” (Luke 11:50–51).

 This indicates that God’s plan for Jesus began when Adam and Eve had sex for the first time.

The story of Adam and Eve is a fall away from the presence of God. The story of Jesus—the Second or Last Adam—is one of reconciliation back to the Father. 

Adam was of the earth, earthy, and all people were born in him; because of Adam’s sin, all men died (Romans 5:12). 

Jesus, however, brought a new seed. Those who believed in him were born again, not of corruptible flesh, but by the word of God which lives and abides eternally (1 Peter 1:23). 

In his time, those born only of Adam’s seed remained dead, but those who believed in Christ were made alive.

The Bible tells a complete story with a beginning and an end. In the beginning, a problem was presented: humanity fell from the spirit into corruptible flesh, losing eternal life and access to God. In the end, the problem was solved: Jesus rose from corruptible flesh and ascended into heaven, and ultimately through his finished work restoring access to the presence of God. That is why the Bible called the gospel the gospel of reconciliation, and said God was in Christ reconciling the world to himself (2 Corinthians 5:18-19). 

One common belief is that God, through Jesus, planned to make the world a perfect paradise “again.” Yet the world itself was never a paradise—only the Garden of Eden was perfect. Adam and Eve were expelled from the Garden into the surrounding land of Eden: they still lived in Eden, but could no longer enter the Garden itself. 

The Bible is not about the creation, destruction, or remaking of the Earth. It is about the predicament of mankind after the fall, and the way to access God and heaven again.

The Bible begins with a city, in a sense (The Garden City of Eden), and ends with the destruction of a city, culminating in those who believed in Christ entering a new City. In fact, all the events of the Bible concern one piece of land: the area of the Garden of Eden, which area later became Jerusalem and finally, ends with the destruction of the earthly Jerusalem and the believers in Christ entering the heavenly city known as New Jerusalem.

At the very beginning of the Bible, in Genesis, Adam and Eve were expelled from the full presence of God and barred from the tree of life, losing access to eternal life (Genesis 3:22–24). 

At the very end of the Bible, in Revelation, believers in Christ enter a heavenly city and eat again from the tree of life, restored to the full presence of God and granted eternal life (Revelation 22:14).

In the beginning, Satan tempted Adam and Eve to eat from the tree of the knowledge of good and evil. A common misconception is that Satan created evil or almost as powerful as God like some equally opposing force. That is not true. 

Evil already existed—God created it, as stated in Isaiah 45:7. Before Satan tempted Adam and Eve, the tree of knowledge of good and evil was already present. 

If Adam and Eve ate from it, they would become like those who already had knowledge of good and evil. Satan did not create evil; he tempted Adam and Eve to sin. Sin is a transgression of God’s law (1 John 3:4). God gave them one command: do not eat of the tree, or you will die. Adam and Eve sinned. Satan did not bring evil into existence, and Jesus did not end evil. The Bible states that Jesus came to end sin. 

Satan tempted mankind into sin, bringing them under the power of death, and Jesus came to defeat the devil, who held power over death (Hebrews 2:14–15).

Satan was a sinner from the beginning, and those who sinned were under his influence. For this reason, Jesus was manifested to destroy the works of the devil (1 John 3:8). 

Through mankind, Satan brought sin into the world. Through becoming man Jesus took away the sins of the world. Scripture repeatedly emphasizes that Jesus would end sin: Daniel states he would make an end of sin (Daniel 9:24), John the Baptist calls him “the Lamb who takes away the sin of the world” (John 1:29), and the apostle John declares that Jesus took away the sins of the whole world (1 John 2:2).

Sin brought humans to the grave, but Jesus’ sacrifice brought them back to life. When mankind obeyed Satan’s word, a fallen seed was created, and all born in that seed died. When Jesus came from heaven, he brought a new heavenly seed. Those who obeyed his word were born again in that seed, received life, and ascended to heaven. Adam’s seed was flesh, it was sperm. Jesus’ seed was spirit and truth.

The entire Bible is about Jesus. The events at the beginning of the world point forward to what Jesus accomplished at the end, as revealed in the New Testament. At the beginning, Satan brought sin into the world, bringing death with it. In the end of the world, Jesus appeared once to put sin away through his sacrifice, and he appeared a second time without sin, bringing salvation to those who awaited his second coming (Hebrews 9:26–28). 

Satan’s work occurred at the beginning of the world, and Jesus’ coming marked the fulfillment—he came at the end of the world. 

Another common translation issue involves words like “world” and “Earth.” Today, we understand the Earth as a planet and the world as the entire globe, but when the Bible was written, people did not know the full size of the world. The word “Earth,” as we use it today, did not exist until around the 1300s, and “world” in its modern sense did not appear until around the 800s. Most of the time, when the Bible uses “Earth,” it refers to a local land or sometimes the Roman Empire. Likewise, “world” often refers to an age rather than the entire globe. 

For example, when the Bible says Jesus appeared once “in the end of the world,” it should be understood as “in the end of the age.” Similarly, when Jesus said he would be with his followers “until the end of the world,” it meant “until the end of the age.” A clear example of mistranslation is Luke 2:1, which states that Caesar Augustus decreed a census of the “whole world.” He did not tax the Americas, Australia, or other lands unknown to him. Likewise, when the Bible says the gospel must be preached in all the world (Matthew 24:14), it refers to all the known world at that time, or even the world of the Jews and where they were scattered, not the entire planet.

Before getting into the entire story contained in the Bible, we must first be sure that we are reading the Bible correctly, because many people have been taught to read it the wrong way. 

The key to understanding the Bible is what I call audience relevance. This means reading the things written in the Bible according to who they were written to and the time in which they were written or concerned.

For example, Timothy was written to Timothy. It was never meant to be read by every person who has ever existed, but specifically to Timothy himself. The letters contained in the New Testament are simply that—letters. The apostles and disciples of Christ did not gather together to create a Bible, nor were they thinking about people who would be living two thousand years later.

Consider Paul writing to the Corinthians. Paul said, “Now concerning the things whereof you wrote unto me” (1 Corinthians 7:1). 

From this we know that 1 Corinthians chapter 7 cannot be addressing us or anyone other than the Corinthians, because Paul is clearly responding to a letter they had written to him. In that chapter Paul explains how they should conduct themselves in their church concerning women, wives, virgins, men, and husbands.                                                                                                               Yet after giving these instructions, Paul tells them something very important. He says that the time was short, and that those who had wives should live as though they did not have wives (1 Corinthians 7:29). 

Why would Paul spend time explaining how they should behave in marriage, and then tell them that the time was short and that their focus should be on the work of Christ rather than on marriage?

The answer is simple. Paul and the Corinthians believed that Jesus would return in their lifetime, and they knew they had to be about his work. If Paul had been wrong, then the Corinthians would have lived as though they did not have wives for no reason.

If the apostles and writers of the letters in the New Testament were wrong about these things, then why do we trust them at all? And if they were not wrong, then we must understand that the letters in the New Testament were written to the people who originally received them. What was said in those letters was said to them, in their time.

The Bible was compiled into a lie and created a contradiction. 

The twenty-seven books commonly called the “New Testament” are labeled as the New Testament, yet those books themselves say that the New Testament is not a written document. Because of this, the way the Bible was compiled caused it to become self-contradictory.

 In 2 Corinthians chapter 3, it is said that the New Testament was not written in ink or engraved in stone, but written in the hearts of believers by the Spirit. 

Those who were in Christ were described as living letters, not of the letter in ink that kills, but of the Spirit that gives life.

How then can we call the collection of these writings the “New Testament,” when the New Testament itself says it is not written in ink?

So what happened?

After Jesus and the apostles had finished their work, and after the events described in the Bible had taken place, later men gathered letters written by the apostles. For the next several hundred years they debated which writings were authentic, which should be used in the churches, and eventually—by the fourth century—which should be canonized.

Yet Jesus had come to fulfill the written law, and the law itself was called the ministration of death and condemnation. A contrast was made between the Old and the New. The Old was described as the letter that kills, written in ink and stone, while the New was described as the Spirit that gives life.

Despite this contrast, later generations combined the Old writings with the apostolic letters and called the entire collection the Bible. Over time, people even began using the New Testament itself as a law book, which stands in direct contradiction to the very message those writings contain.

Another way the Bible was compiled into a contradiction can be seen in how the Gospels are placed in modern Bibles. Matthew, Mark, Luke, and John are placed at the beginning of what is called the “New Testament.” Yet this arrangement creates another contradiction.

The writer of Hebrews explained that for a testament to be in effect, the one who made the testament must first die, because a testament is not in force while the testator is still alive (Hebrews 9:16–17). 

If that is true, then the Gospels themselves belong to the time of the Old Testament, because Jesus had not yet died.

While Jesus was still alive, he was living under the law written in ink and stone. His sacrifice had not yet taken place, and the New Testament had not yet begun. This explains statements that often confuse readers today.

For example, in the Gospels Jesus referred to the Gentiles as dogs and said that he was sent only to the lost sheep of the house of Israel. When speaking to the woman who approached him, he said that it was not right to take the children’s bread and give it to dogs (Matthew 15:24–26).

Does this mean that the Gentiles were never meant to be part of the New Testament?

The Bible itself answers that question. It says that the Gentiles were brought near by the blood of Christ. When Jesus was crucified, he took away the handwritten laws that were against them and nailed them to the cross, removing the barrier between Jews and Gentiles and making the two into one new man (Ephesians 2:13–16; Colossians 2:13–14).

In these passages, Paul assures the Gentiles that when Jesus died, the wall of partition—the written law that separated them from Israel—was removed. Through Christ, both Jews and Gentiles were made equal in the Spirit.This brings up another important point in understanding the Bible. 

The Gentiles never had the law or the prophets. Those writings were not given to them to read.

In fact, this issue was addressed directly in the early church. In Acts chapter 15, Paul went to Jerusalem to speak with Peter, James, and the elders about this very matter. Some were teaching that the Gentiles had to be circumcised and keep the law of Moses. Paul did not agree, so the apostles and elders gathered together to settle the question.

Peter eventually stood up in defense of Paul and the Gentiles. He reminded them that he had been the first sent to the Gentiles, and that he himself had witnessed something remarkable. When the Gentiles heard the gospel, they received the Holy Spirit and spoke in tongues just as the apostles had on the day of Pentecost. God had given them the Spirit without the law and without circumcision.

Peter therefore argued that the Gentiles should not read the law. He said they should not place on them a burden that not even the Jews, the apostles, or their fathers had been able to bear. If God had accepted the Gentiles without the law, who were they to resist God?

James then spoke and gave a practical suggestion. Since the Jews had synagogues in every city of the Gentiles where Moses was read every Sabbath, he recommended that the Gentiles only be instructed to avoid four things: abstaining from blood, from idols, from sexual immorality, and from animals that had been strangled.

The apostles considered it a serious, even blasphemous offense for Gentiles to turn to the law after receiving the Spirit. Paul warned the Galatians about this very issue. When some of them tried to go to the law after receiving the Holy Spirit, Paul rebuked them harshly. He questioned how they could begin in the Spirit but think they were made perfect by the flesh. 

He even said he was in anguish over them again, as though he were in labor for them once more, until Christ might be formed in them. Meaning they were with Christ, but going to the law after the Holy Ghost, they had fallen from grace as Paul stated.

Today we live in a completely upside down world. There are more than 2.4 billion Gentile Christians and nearly two billion Muslims reading the law and the prophets—something that the apostles themselves would have considered blasphemy, or a rejection of the Holy Ghost and Jesus. 

Gentiles today read those writings and attempt to place themselves into a story that was never written to them and was never about them. In some cases, Gentiles are even attempting to convert or “save” Jews.

This confusion can be seen in many interpretations of prophecy. When Jesus spoke to his apostles in the Gospels, he pointed to the temple they were looking at and told them that not one stone of it would be left upon another. Yet many people today claim he was speaking about a future temple. In reality, he was referring to the very temple standing before them—Herod’s temple in the first century.

In the same way, Jesus warned that there would be great wrath upon the people in Judea who rejected him. He did not describe a worldwide catastrophe. Instead, he told his followers that when these things began, they should flee Judea.

Jesus did not come to cause a worldwide event. He came to fulfill the Jewish law and prophets that were never to us. 

When we read the Bible, we can’t read ourselves into it. It’s history.

Today, many readers try to insert themselves into prophecies and events that had nothing to do with them. As a result, countless doctrines have developed, even though most people are reading the same Bible.

For this reason, it is extremely important to read the Bible correctly—understanding who it was written to and the time in which the events occurred.

Jesus did accomplish the most amazing things, affecting the entire world. He ended sin, defeated Satan, ended the grave, fulfilled the law and the prophets, and completed and ended the entire Jewish covenant and way of life. However, what is not written to us is not for us.

Here is the true story of Jesus Christ.

God created Adam and Eve. Like much of the Bible, this account has been used to support countless differing beliefs, interpretations, and doctrines. When doctrines contradict one another, they cannot all be true.

There are many teachings about Adam and Eve across Christianity, Islam, and Judaism, yet they often disagree with one another. This alone shows that simply studying the Bible does not automatically lead someone to the truth.

To understand the truth, a person must know God. They must hear from God and have their questions answered by Him. Truth is not full of contradictions—truth makes things clear.

So what are we doing if we are not speaking for God? If we are not teaching what comes from Him, then we are teaching ourselves and promoting our own doctrines.

For this reason, as I move forward, I will address and correct many well-known false doctrines so that the Bible can be understood properly.

The main differing beliefs about Adam and Eve are these: that they were the first people ever created, that they are only a metaphor for mankind, that they represent a covenant people traced through a specific bloodline among other civilizations, or that they were part of a restart of humanity after previous ages and worlds had been destroyed.

The belief in a 6,000-year creation has existed for centuries, but it gained more widespread attention in the modern era. These arguments are not new. They have existed for as long as the story of Adam and Eve has been told.

The truth is that Adam and Eve were a beginning for our age. God has been creating and ending ages longer than we can comprehend. It is not logical to believe that God has existed forever, knows the end from the beginning, and yet only created humanity a few thousand years ago.

This matters because it shapes how we understand who God is—past, present, and future—and who Jesus was and what he accomplished.

Adam and Eve were the first people of our age, and all living people came from them. Adam means “man,” and Eve means “the mother of all living.” Whatever their original names may have been, the account presents Adam as the first man of this age and Eve as the mother of all living within it.

Jesus is the most important figure in the world as it concerns us and the age we are part of. In the Gospel of John, Jesus said that in his Father’s house there are many “mansions” (John 14:2). 

The word “mansions” is a later translation; the meaning is better understood as “dwelling places.”

Jesus said he was going to prepare a place for those who believed in him, so that where he is, they may be also. This is understood as him preparing a place in heaven—a city for those who belong to him. When he said there are many dwelling places in his Father’s house, it can be understood as referring to many places prepared for those who enter into that heavenly existence.

Here is the understanding of God being presented. The angels who are now in heaven can be understood as those who lived in past ages and were faithful to God. They lived, were judged according to their works, and entered into heaven. 

For example, Michael the archangel, as he is known, could be understood as one who had a prior existence before entering heaven, receiving authority according to what was done.

As it concerns us, however, Adam, Eve, and Jesus are central. The history of past ages is not given in detail, and there is no indication that it is necessary for us to fully understand them.

Does this sound unreasonable, or does it follow a certain logic?

Jesus said that those who are counted worthy of the resurrection neither marry nor are given in marriage, but are like the angels (Luke 20:35–36). The writer of Hebrews said that they had come to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels (Hebrews 12:22–29).

In Revelation, the description of the New Jerusalem includes measurements given “according to the measure of a man, that is, of an angel” (Revelation 21:17). The imagery connects the people, the city, and the heavenly state.

In this way, just as believers in Christ are described as entering into a heavenly existence associated with angels and a city, it can be understood that those from past ages likewise entered into their own place in heaven.

Jesus said something very important when he prayed to the Father. He asked to be given the glory he had before the world was (John 17:5). Most people assume this means before the creation of the planet, but that is not necessarily what he was saying.

The word translated as “world” is kosmos, which does not always mean the physical Earth. It often refers to an order, a system, or an age—the way things are arranged and governed.

Throughout the New Testament, the word “world” is used in this way. Jesus spoke of the “end of the world,” yet he was not describing the destruction of the planet, but the end of an age. In the same way, when he spoke of the glory he had before the world was, he was not necessarily speaking of the beginning of the physical Earth, but of a time before the current order of things.

This aligns with the understanding that God has worked through different ages. The “world” that Jesus spoke of can be understood as the structured order of mankind—the system in which man lives under God. Before that order, Christ had glory with the Father.

This means that Jesus was not only speaking about existence, but about position and authority within an order that had not yet been established.

Understanding this changes how we read the passage. 

It removes the assumption that “world” must always mean the physical planet and instead allows Scripture to define its own terms.

I once had a dream in which I pulled a man from a waterfall. While he was in the water, he was transparent, like a spirit. As I pulled him up out of the waterfall and onto the land, he changed from spirit into flesh.

I asked him who he was, and he said, “I lived this life before you. Now tell me—what is man’s relationship with the earth?”

From that dream, I understood that this man had lived in a past age, in a time when humanity’s relationship with the earth was different from our own. It gave me insight into the idea that even Jesus may have been a man in a previous age—one who was found worthy of heaven—and that in our age, he was chosen to come down from heaven.

I found in my life that billions can read the Bible and all come to different understandings and conclusions. Because of this, I decided to ask God directly, to live honestly, and to learn from Him through dreams.

After all, who was I—when billions had studied the Bible, many relentlessly—yet none could fully understand, agree, or establish a doctrine that truly made sense?

I came to see that truth is found through God alone. 

Through dreams, I began to understand these things, and they became clear in logic, purpose, and reason. I saw God as just and true—One who acts with order and intention.

Through this, the Bible began to make sense. What I was given was not a doctrine full of holes or empty claims, but one grounded in clarity, reasoning, and answers.

In our time, it is the story of Adam and Eve that concerns us. I am not seeking or preaching a new God, as if to discover one no one has ever known, or one who has never worked within humanity. What would be the point of that? If God has never acted in humanity, then He cannot be known.

I am speaking of a God who has always worked within the written history available to us—within our time and our age.

While much of the world worshiped idols or many gods—even objects of wood and stone—it is a matter of history that such things were called “gods.” In contrast, it was the Hebrews—the Israelites, the Jewish people—who preserved a history centered on one true God: the Creator of all, a God of truth who actively engages with humanity.

It is through this history that we can trace God the Father, and it is this God that I am writing about.

The Jews believed in one God—unseen, spiritual, and above all—and they recorded their history with care across generations. The account of creation did not come from those who worshiped trees, stones, or stars, but from a people who preserved a continuous testimony of one God who never departed from humanity.

Therefore, the story of Adam and Eve comes to us from a people who believed in—and recorded—the one true God.

We see in everyday life, in the reality of the world, that it is the Jewish account that endured—spreading across the earth and becoming known in every corner of the world. It is the story of one true God.

God did not work in humanity only to have His story lost, as though He lacked the power to preserve it. His account was retained and carried across the world. Yet alongside that truth, falsehoods have spread as well.

The account states that God created Adam and Eve. However, many doctrines have developed around creation. 

Various Bible translations present the story in a way that suggests it describes the absolute beginning of all creation. This interpretation is widely debated and is not the only way the text can be understood.

If it were truly the beginning of all creation, then how do we account for Jesus, the angels, Satan, or the tree of the knowledge of good and evil? 

How could there already be beings with knowledge of good and evil? 

Why was there darkness upon the face of the waters?

A more consistent reading is that the earth already existed but was in a formless, uninhabitable state—a wasteland. The language allows for this understanding when considered in its original sense.

One day, a trillion years from now, no matter what we do, time will not stop—and God will not cease His creation or His work with what He has made. In that distant future, no one on Earth will know us, our history, our way of life, or even who Jesus was. They wont even call Earth, Earth.

God created Adam and Eve after the last great existential catastrophe.

Undoubtedly, there have been many such extinction events. If this current age is the only time humanity has ever existed—whether by God’s hand or by evolution—how likely is it that such a brief blip in time is truly the first—and only—age of mankind?

So far, we have accounted for past ages and the scientific evidence of life far older than the Biblical story. We have seen that God is eternal, knowing the end from the beginning, and that Jesus existed with Him before our age. We have explored God’s creative power, the cities of heaven, the angels, and the presence of light and darkness long before our time. Most importantly, this lays out a coherent vision of reality—one that does not repel reason but leads any logical mind toward the truth of God.

Moving into the story of creation, there is one point I want to address before we proceed. 

In most Bible translations, Genesis 1:26 is rendered as, “Let us make man in our image.” 

This has sparked countless debates. 

People ask: Who is the “us” and “our”? 

Some think it implies multiple gods, or that Elohim always refers to more than one being. Others suggest God was speaking to angels, or even to the dust of the earth itself.

The truth is much simpler. The words “us” and “our” come from a phrase that was translated in a way that can seem confusing. They were never meant to imply anyone else was with God. Instead, they express a connection—a relationship—between man and God, distinguishing humanity from the rest of creation. 

God created fish, birds, trees, cattle, and creeping things, but none of these have the unique relationship with God that humans do.

This is why the passage seems confusing. 

After saying, “Let us make man in our image, in our likeness,” it immediately follows: “So God created man in His own image; in the image of God He created him.” 

The repetition emphasizes that humanity was uniquely made to reflect God’s image and share a special connection with Him.

This is crucial for understanding Adam and Eve. They were the first humans in our age, carrying the seed of humanity forward, designed to walk in God’s presence. Their story is not about the beginning of all creation, but about God’s plan for mankind in this age, a plan that culminates in Jesus. Just as humanity was made in God’s image, so too was Jesus preordained to reflect God perfectly, to fulfill the law, the prophets, and the covenant, and to reconcile humanity back to the Father. Understanding the relational design behind creation is the key to seeing how Adam, Eve, and Jesus fit into God’s plan across our ages.

For more awesome bible lessons on this and other topics,