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𝙃𝙤𝙬 𝙩𝙤 𝙎𝙩𝙖𝙧𝙩 𝙖 𝘽𝙪𝙨𝙞𝙣𝙚𝙨𝙨 𝙒𝙞𝙩𝙝 𝙕𝙚𝙧𝙤 𝘾𝙖𝙥𝙞𝙩𝙖𝙡

Many students I have trained and mentored on starting an Importation from China Business have asked me several times the minimum amount required to import profitably from China for the first time. 🧵

[Oloyede Olayinka @YinKysmileS]

There is something almost scandalous about Calvary that should make every sinner tremble with hope:

If the blood of Jesus could provide forgiveness for the very people putting Him to death, tell me what category of sinner exists beyond its provision.

These men weren't merely thieves, adulterers or liars. They were participating in the murder of God incarnate. Yet while they crucified Him, Jesus prayed, “Father, forgive them; for they know not what they do” (Luke 23:34).

And after the resurrection, Peter confronted people implicated in that crime: “Ye… killed the Prince of life” (Acts 3:14–15). Heaven's message to them wasn't, Christ may not have died for you.

It was: “REPENT… that your sins may be blotted out” (v.19).

Think about that until it sinks in.

Murdering the Savior did not put a sinner beyond the saving provision of the Savior's blood.

So what sinner are we prepared to tell, Perhaps there was never any atonement provided for you?

If you are reading this thinking you are too filthy, too wicked, too far gone, or perhaps not among some secretly selected few, look again at Calvary.

The blood that could cleanse the hands that crucified Christ is sufficient for yours.

“WHOSOEVER WILL, let him take the water of life FREELY.” (Rev. 22:17)

Come.

The limitation was never in the blood.

[Oloyede Olayinka @YinKysmileS]

Two men stood under staggering divine revelation. One became the apostle Paul. The other became Pharaoh, a warning for generations. The difference between them is often reduced too quickly to this: God had secretly chosen Paul for salvation, so Paul could not finally resist; Pharaoh had not been chosen, so Pharaoh could never truly respond.

But it is not true that God revealed Himself to one and completely hid Himself from the other. Scripture records revelation, warning, resistance, faith, unbelief and hardening in both stories. And we must ask a simpler question before importing our man-made explanation into their stories. What explanation does Scripture itself repeatedly give for what happened to these men?

Paul's conversion is particularly interesting because it is often treated almost as the perfect case study for irresistible grace. And certainly, Saul was not searching for Jesus on the Damascus road. He was travelling there to persecute Christians when Christ sovereignly confronted him. Grace unquestionably took the initiative. But divine initiative is not the same doctrine as irresistible regeneration, and Acts never tells us that the appearance itself secretly regenerated Paul and caused an inevitable faith.

In fact, something rather inconvenient happens if that is the mechanism we are trying to establish: Christ sends him to hear from a messenger. “Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do” (Acts 22:10). Ananias is then sent, and eventually tells him, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

Now listen to Paul years later: “Whosoever shall call upon the name of the Lord shall be saved.” But how? Paul immediately explains: How can they call unless they believe? How can they believe unless they hear? How can they hear without a preacher? And how can one preach unless he is sent? (Rom. 10:13–15). Then comes his conclusion: “Faith cometh by hearing, and hearing by the word of God” (v.17).

There is a whole theology of conversion sitting inside that sequence. God initiates the saving encounter by sending His messenger with His Word; the gospel concerning Christ is proclaimed; the sinner hears that message; hearing gives occasion for faith; the one who believes calls upon the Lord; and the one who calls upon Him is saved.

The saving power is God's, the message is God's, the Christ proclaimed is God's provision, and even the messenger is sent by God. Yet Paul does not therefore remove hearing, believing and calling from the equation. On the contrary, he makes them the very means through which God's saving provision is received: sent → preached → heard → believed → called upon → saved.

That is remarkable. The theology Paul later taught looks remarkably like the conversion Paul himself experienced. Christ intervened; God sent; His messenger spoke; Paul heard; Paul called upon the Lord. This is not man initiating salvation. Every movement of grace begins with God. But neither is the human response an irrelevant fiction.

Paul himself apparently did not think it was. When recounting Damascus he says, “I was not disobedient unto the heavenly vision” (Acts 26:19). Even Christ's words, “It is hard for thee to kick against the pricks” (26:14), describe a man who had been fighting against the divine goad. Grace pursued a rebel, certainly. But Paul describes the outcome in terms of no longer being disobedient.

Now compare Pharaoh.

His story begins with almost the exact opposite confession: “Who is the LORD, that I should OBEY his voice?” (Exod. 5:2). What follows is not an absence of revelation. God gives Pharaoh revelation upon revelation, warning upon warning, demonstration upon demonstration. Yet Exodus repeatedly says Pharaoh “hardened his heart” (8:15, 32; 9:34).

And yes, Exodus also says God hardened Pharaoh. We must believe both statements. The mistake is assuming divine hardening requires us to erase Pharaoh's prior and repeated self-hardening. Scripture doesn't. Pharaoh rejects revealed truth until God's hardening becomes judicial; God confirms a rebel in the course he stubbornly insists upon. Romans 1 gives us the same terrifying principle: men suppress the truth, exchange God's truth for a lie, and eventually “God gave them up” (Rom. 1:18–28).

But Exodus gives us an even more revealing detail. Before the hail, God warns the Egyptians to bring their servants and livestock inside. Then we are told: “He that FEARED THE WORD OF THE LORD among the servants of Pharaoh” brought them inside, while “he that REGARDED NOT THE WORD OF THE LORD” left them outside (Exod. 9:20–21).

Don't miss the theological significance. These were Egyptians, Pharaoh's own servants. The same divine warning reached them. Some feared God's word and escaped that judgment; others disregarded it and suffered it.

That distinction runs straight through Scripture.

Noah was warned and “by faith” acted (Heb. 11:7). Rahab “by faith… perished not with them that believed not” (11:31). Israel failed to enter God's rest “because of unbelief” (3:19). Hence God's warning: “Today if ye will hear his voice, harden not your hearts” (3:15).

Why does Scripture continually speak this way if the decisive biblical explanation is simply that one group was secretly selected to believe while the other was passed over irrespective of its response?

This does not deny election. Paul was unquestionably chosen. Acts 9:15 explicitly calls him “a chosen vessel.” But read what follows: “to bear my name before the Gentiles, and kings, and the children of Israel.” God's prior purpose for Paul's life and apostolic mission is undeniable. What does not follow automatically is the additional proposition that God irresistibly regenerated Paul before faith while withholding from Pharaoh any genuine possibility of responding to His revelation.

That mechanism must be proved, not hidden inside the word chosen. And Paul himself gives us the theological safeguard against thinking that faith somehow steals glory from grace: “To him that WORKETH NOT, but BELIEVETH on him that justifieth the ungodly…” (Rom. 4:5).

Paul explicitly distinguishes believing from working. Faith did not provide the Lamb, shed the blood, satisfy divine justice or raise Christ from the grave. Faith simply receives the Savior God has provided.

This is why the comparison between Paul and Pharaoh is so revealing. Paul eventually says, “I was not disobedient.” Pharaoh says, “Who is the LORD, that I should obey his voice?” One ceased kicking against God's revelation; the other repeatedly hardened himself against it until God judicially hardened him further.

And that is exactly the pattern Hebrews describes: “Today if ye will HEAR his voice, HARDEN NOT your hearts.”

So Paul was not saved because Paul was better than Pharaoh. Far from it. Paul calls himself a blasphemer and persecutor who “obtained mercy” (1 Tim. 1:13–16). Salvation was God's initiative, God's Son, God's grace, God's gospel and God's power from beginning to end.

But the same Paul who encountered sovereign grace on the Damascus road spent the rest of his life telling sinners that the gospel is “the power of God unto salvation TO EVERY ONE THAT BELIEVETH” (Rom. 1:16), because “the gift of faith cometh by hearing” (Rom. 10:17).

Perhaps we should allow Paul to explain Paul's conversion.

God's sovereignty established the means of salvation; it did not abolish them. God provides the Savior, sends the word and draws the sinner. Man has nothing to boast about in believing, but Scripture gives him everything to answer for in unbelief.

That, I think, is the point worth wrestling with.

[Oloyede Olayinka @YinKysmileS]

That is the irony. The boasting rarely sounds like boasting. It often comes dressed as humility: “God sovereignly chose us; you just don’t understand sovereignty.”

Yet those who disagree are often portrayed as people trying to save themselves, robbing God of His glory, or simply unable to comprehend grace.

So somehow, “I was unconditionally chosen while others were passed over” becomes the pinnacle of humility, while “Christ died for all, and whoever believes may come” becomes human pride.

That irony never ceases to amaze me.

[Oloyede Olayinka @YinKysmileS]

Respectfully, I think your question begins with a premise that Scripture never asks us to accept.

Who said God's universal love requires God to give every human being identical revelation, identical opportunities, identical prophets, or identical providential circumstances?

Scripture teaches differing measures of revelation and privilege while simultaneously insisting upon God's impartial justice, universal goodness, patience toward sinners, and genuine desire that the wicked turn and live.

And strangely enough, the Amorites themselves demonstrate this.

God told Abraham: “The iniquity of the Amorites is not yet full.” Genesis 15:16

That statement was made generations before the conquest.

Why wait?

If the Amorites were simply a people God had eternally determined to destroy without meaningful moral consideration, this language is peculiar.

Instead, God allows their civilization to continue for centuries before judgment falls. Their judgment comes when their iniquity becomes full.

And when Moses later explains the conquest, he explicitly warns Israel not to interpret it as evidence of their own election making them morally superior:

“Not for thy righteousness... but for the wickedness of these nations the LORD thy God doth drive them out.” Deuteronomy 9:5

Indeed, God warns Israel that if they practice the same abominations, the land will cast them out too (Lev. 18:24–28).

That's remarkably impartial.

Same wickedness. Same righteous Judge.

But were the Canaanites completely without revelation until Israel suddenly appeared with swords?

Scripture itself says otherwise.

Listen to Rahab, an actual Canaanite living inside doomed Jericho: “WE HAVE HEARD how the LORD dried up the water of the Red sea...” Joshua 2:10

And her conclusion?

“The LORD your God, he is God in heaven above, and in earth beneath.” Joshua 2:11

So Scripture answers the question better than our theological systems can.

They had heard.

And what happened when this Canaanite woman responded to what she had heard?

She received mercy.

Hebrews deliberately interprets her story this way:

“By FAITH the harlot Rahab PERISHED NOT with them that BELIEVED NOT.” Hebrews 11:31

Please don't rush past those categories.

The inspired writer doesn't contrast Rahab, who was secretly elected to irresistible grace with Canaanites whom God never intended to save.

The contrast Hebrews explicitly gives us is FAITH versus UNBELIEF.

And Rahab wasn't the only evidence that knowledge of Yahweh had reached Canaan.

The Gibeonites likewise said: “We have heard the fame of him, and all that he did in Egypt.” Joshua 9:9

So asking, “Where are all the prophets God sent them?” establishes very little.

Scripture never says a personal prophet is the only means by which God can reveal Himself or hold people accountable.

Paul explicitly says of the Gentile nations: “Nevertheless he left not himself WITHOUT WITNESS.” Acts 14:17

Romans 1 says: “That which may be known of God is manifest in them; for GOD HATH SHEWED IT UNTO THEM.” Romans 1:19

And Acts 17 says God determined the nations' times and boundaries:

“That they should seek the Lord... and find him.” Acts 17:26–27

So no, Scripture doesn't teach equal revelation.

It teaches sufficient divine witness and perfectly righteous judgment according to the light given.
Jesus Himself recognizes differing degrees of revelation and therefore differing accountability:

“It shall be more tolerable for the land of Sodom in the day of judgment, than for thee.” Matthew 11:24

And: “Unto whomsoever much is given, of him shall be much required.” Luke 12:48

That's the biblical category your question overlooks: EQUAL LOVE DOES NOT REQUIRE IDENTICAL PROVIDENCE.

God didn't give Moses' revelation to everyone.

He didn't give Israel's covenant privileges to everyone.

Jesus personally preached in Galilee and Judea, not every nation on earth.

Paul received revelations most Christians never received.

Different measures of revelation do not prove different degrees of God's goodness or an eternal unwillingness to save particular people.

And Nineveh makes that especially difficult to maintain.

Nineveh was an extraordinarily wicked Gentile city under announced divine judgment.

God sent warning.
They repented.
God relented.

And when Jonah became angry about God's mercy, listen to God's own explanation:

“And should not I spare Nineveh, that great city...?” Jonah 4:11

Jonah actually tells us why he feared preaching there:

“I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness...” Jonah 4:2

Apparently Jonah understood something we sometimes lose while defending our systems:

God's sovereignty never requires us to diminish His goodness.

And God Himself settles the question of His disposition toward wicked people:

“As I live, saith the Lord GOD, I have NO PLEASURE in the death of the wicked; but that the wicked TURN from his way and LIVE.” Ezekiel 33:11

That is not sentimental Arminianism.

That is God speaking about God.

One more distinction matters enormously.

The destruction of Canaan was a historical, temporal judgment. Scripture does not tell us that every person physically killed, especially every child, was thereby eternally condemned.

Physical death and eternal damnation are not interchangeable categories.

So we should be very careful about using the deaths of Canaanite children as evidence that God had no saving love toward them. The text simply doesn't establish that conclusion.

This is therefore where I think your challenge goes wrong.

The question isn't: “Did God expend precisely the same amount of effort on every individual?”

No Scripture promises that.

The biblical questions are:

Does God leave Himself without witness among the nations?

No. Acts 14:17.

Does God genuinely desire wicked people to turn rather than perish?

Yes. Ezekiel 18:23; 33:11.

Does greater revelation produce greater accountability?

Yes. Matthew 11:20–24; Luke 12:47–48.

Can people under announced judgment respond to God and receive mercy?

Absolutely. Ask Nineveh.

Can a Canaanite surrounded by people destined for judgment hear about Yahweh, believe, and escape destruction?

Ask Rahab.

And Hebrews tells us precisely why:

“By FAITH... Rahab PERISHED NOT with them that BELIEVED NOT.”

There is your Canaanite.

There is your divine revelation.

There is your human response.

There is your mercy.

And there is the inspired explanation of why she did not perish with the others.

So we don't need to make God's love smaller to preserve His sovereignty.

Nor do we need to make His sovereignty smaller to preserve His justice.

The God of Scripture is sovereign enough to judge nations, righteous enough never to judge unjustly, patient enough to endure Amorite wickedness for generations, gracious enough to spare Rahab, merciful enough to spare Nineveh when it repented, and good enough to swear that He takes no pleasure in the death of the wicked but desires that the wicked turn and live.

That God needs no theological system to rescue His sovereignty from His goodness.

His sovereignty, justice, goodness and love are all perfectly at home together in His own Word.

[Oloyede Olayinka @YinKysmileS]

While we fight and almost tear one another down every day on X over doctrinal camps, labels, and frameworks, there are believers quietly doing work that should humble all of us.

Some are leaving comfort, careers, wealth, friends, and family, and sometimes taking their families with them, to live among unreached peoples where the Gospel has scarcely, if ever, been heard.

I have had the privilege of meeting and listening firsthand to some of these missionaries. I have heard what it means to leave everything familiar, move into an entirely different culture, spend years learning a language, preach Christ in that language, disciple people, and then labor painstakingly to translate the Bible, most times one book at a time, so that a people can finally read the Word of God in their own tongue.

And what strikes me deeply is that many of them don't even want to be named. They aren't trying to build platforms. You can’t even find a single trace of them or their work on social media. They are simply consumed with making Christ known.

Meanwhile, some of us can spend entire days fighting fellow believers online over camps, frameworks, personalities, and matters that, however important they may sometimes be, can become so consuming that we lose sight of the greater commission Christ actually gave His Church:

“Go therefore and make disciples of all nations…” Matthew 28:19

Thirty years to put the New Testament into the hands of a people in their own language. Think about that.

There is a world beyond our timelines. There are still people waiting to hear the name of Jesus and to read His Word in the language of their hearts.

May God open our eyes to see what truly matters most.

[Oloyede Olayinka @YinKysmileS]

I believe it's time we revisit this subject by asking what Scripture actually teaches about sin, Adam's fall, and God's justice.

It's become increasingly clear that some theological frameworks, particularly in their understanding of the doctrine of original sin, have led many Christians to believe that Adam's sin automatically became the personal sin of every newborn child, even before they've done anything, known good from evil, or consciously responded to God.

While Lola's post appears to raise questions that seem legitimate, its conclusions rest on assumptions that Scripture never explicitly states.

We must first ask: What does God call sin, how does a person become guilty, what exactly did Adam bring upon humanity, and on what basis does God judge anyone?

What does Scripture call sin?

The Bible does not define sin simply as existing, being conceived, or being born into Adam’s family. It defines sin morally and judicially.

John writes: “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.” 1 John 3:4

Paul says: “Because the law worketh wrath: for where no law is, there is no transgression.” Romans 4:15

Again: “For until the law sin was in the world: but sin is not imputed when there is no law.” Romans 5:13

James explains how sin develops in a morally responsible person: “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” James 1:14–15

These passages establish a crucial principle: sin involves the violation of God’s revealed will. There is command, knowledge, desire, unbelief, choice, and transgression. That was how Adam sinned. God spoke clearly, Adam understood, and Adam chose another voice over God’s word.

Adam was not created sinful. Scripture says: “And God saw every thing that he had made, and, behold, it was very good.” Genesis 1:31

Adam became a sinner by deliberate unbelief and disobedience. He was not guilty merely because he existed; he became guilty when he knowingly rejected what God had said.

The same moral structure appears throughout Scripture. Jesus says: “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me.” John 16:8–9

The decisive issue is unbelief, the personal rejection of God’s revelation.

What did Adam’s fall actually do to humanity?

Adam’s sin unquestionably affected the whole human race. Any theology that denies this is inadequate.

Paul writes: “Wherefore, as by one man sin entered into the world, and death by sin…” Romans 5:12

Again: “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” 1 Corinthians 15:21–22

Adam’s transgression brought death, mortality, corruption, exile from Eden, bodily decay, suffering, and a fallen creation. Paul says creation itself was subjected to vanity and now groans:

“For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now.” Romans 8:20–22

Every child is born into that Adamic condition. Every child is mortal. Every child enters a damaged world, inhabits corruptible flesh, and will eventually encounter temptation, suffering, death, and the pressure of a world already disordered by sin.

But inheriting the consequences of Adam’s sin is not automatically identical to inheriting the personal moral guilt of Adam’s act.

An infant may suffer mortality because Adam opened the door to death without having personally eaten the forbidden fruit. Creation itself suffers because of Adam, but creation is not morally guilty. Animals die, plants decay, and the earth groans, yet no one concludes that an animal is judicially guilty of Adam’s transgression.

Death proves that Adam’s fall affected the whole creation. It does not, by itself, prove that every infant is personally blameworthy before God.

Does the Bible teach that a child bears the guilt of his parent?

God repeatedly states the opposite as a principle of divine justice.

“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.” Deuteronomy 24:16

God says through Ezekiel: “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son.” Ezekiel 18:20

Jeremiah likewise says: “But every one shall die for his own iniquity.” Jeremiah 31:30

These passages distinguish between suffering the consequences of another person’s choices and being morally charged with that person’s act.

Children can inherit broken circumstances created by their parents. They can inherit poverty, disease, social disorder, mortality, and consequences. But Scripture repeatedly insists that guilt before God is personal: “every man…for his own sin.”

Someone may argue that Adam is a unique exception because he was humanity’s federal head. Adam’s representative role is certainly real, but the claim that his personal guilt is directly charged to every infant must still be demonstrated, not assumed. The words “federal head” do not automatically settle the precise nature of what is inherited.

What about children who do not yet know good and evil?

Scripture recognizes a distinction between people who knowingly rebel and children who do not yet possess that moral understanding.

When the wilderness generation rejected God’s promise, God did not charge their children with their unbelief. He said:

“Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.” Deuteronomy 1:39

That verse is enormously significant. The parents knowingly rejected God’s word and perished in the wilderness. The children were distinguished because they “had no knowledge between good and evil.”
Numbers records the same judgment:

“But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.” Numbers 14:31

The parents’ unbelief was not simply transferred to their children.

Isaiah similarly recognizes a stage before moral discernment: “For before the child shall know to refuse the evil, and choose the good…” Isaiah 7:16

God tells Jonah that Nineveh contained many who could not discern: “And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand…?” Jonah 4:11

Paul says of Jacob and Esau before birth: “For the children being not yet born, neither having done any good or evil…” Romans 9:11

The Bible does not give us a universal numerical “age of accountability.” It does, however, repeatedly acknowledge the reality of developing moral awareness. Scripture distinguishes between those who understand, resist, harden themselves, and rebel, and those who do not yet know to choose between good and evil.

This does not mean children possess independent righteousness or can save themselves. It means God judges justly and does not treat undeveloped moral agents as though they had knowingly rejected revelation they were incapable of understanding.

Are babies presented as evil objects of wrath or as gifts from God?

Scripture consistently speaks of children as gifts, blessings, and the deliberate workmanship of God.
“Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.” Psalm 127:3

David says: “For thou hast possessed my reins: thou hast covered me in my mother’s womb. I will praise thee; for I am fearfully and wonderfully made.” Psalm 139:13–14

Job says: “Did not he that made me in the womb make him? and did not one fashion us in the womb?” Job 31:15

Isaiah describes God as: “The LORD, thy redeemer, and he that formed thee from the womb…” Isaiah 44:24

Jeremiah records God’s words: “Before I formed thee in the belly I knew thee…” Jeremiah 1:5

James says: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights…” James 1:17

Now, these verses do not prove that children are untouched by Adamic mortality or that they will never later sin. But they do make it difficult to speak as though God creates a child as a morally condemned object and then immediately blames the child for another man’s transgression.

God forms the child. God calls the child an heritage and reward. Christ receives little children and says: “Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.” Matthew 19:14

Jesus does not present children as examples of hardened rebels. He uses them as pictures of kingdom humility and dependence.

What does Psalm 51:5 mean?

David says: “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Psalm 51:5
This is one of the strongest texts cited for inherited guilt, but it must be interpreted carefully.

First, Psalm 51 is poetic confession, not a systematic treatise explaining how guilt is biologically transmitted. David uses highly intensified language throughout the psalm:

“Against thee, thee only, have I sinned…” Psalm 51:4

David had unquestionably sinned against Uriah, Bathsheba, his family, and Israel. “Against thee only” is theological emphasis: all sin is ultimately against God. It is not a denial that others were harmed.

Likewise, “in sin did my mother conceive me” expresses the profound reality that David’s entire existence unfolded within a fallen human order. It may describe the sinful environment surrounding human conception and birth, or the depth and pervasiveness of David’s own corruption.

Some have suggested that David was referring to unusual or sinful circumstances surrounding his personal conception. That is possible as speculation, but Scripture does not explicitly state it, so it should not be presented as certain doctrine.

Psalm 51:5 supports the depth of human fallenness. It does not, by itself, explicitly state that God charges Adam’s personal guilt to every conceived child.

Psalm 58 uses similarly poetic language: “The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.” Psalm 58:3

Newborn babies do not literally speak lies. The verse is poetic language describing how deeply wickedness can characterize human life. We should not construct the mechanics of legal imputation from poetic hyperbole without reading it alongside the Bible’s clearer judicial statements.

If Adam is our head, what about Christ?

Paul deliberately places Adam and Christ in parallel:
“For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” Romans 5:19

If Adam’s headship means that every human is automatically and personally charged with Adam’s guilt without any response of his own, then consistency raises an obvious question: Why does Christ’s headship not automatically justify every human without faith?

Romans 5:18 says: “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.”

Yet Paul does not teach universal automatic justification. He has already said: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1

And: “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe…” Romans 3:22

Christ’s representative obedience is sufficient and powerful, but its saving benefits are received through union with Him by faith.

That means federal representation does not eliminate personal relation to the representative. Natural birth places us in Adam’s mortal humanity. New birth places us in Christ’s redeemed humanity.

“For as in Adam all die, even so in Christ shall all be made alive.” 1 Corinthians 15:22

The critical phrases are “in Adam” and “in Christ.” Christ’s righteousness is not inherited biologically. It is received by faith. Faith cannot be inherited from believing parents. Righteousness cannot be inherited from Abraham. Likewise, Scripture repeatedly teaches that personal condemnation is connected to personal unbelief and sin.

Why do people finally perish?

When Scripture explains final judgment, it repeatedly grounds it in what people themselves have done with the light God gave them.

Jesus says: “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” John 3:18

Then: “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” John 3:19

Again: “If ye believe not that I am he, ye shall die in your sins.” John 8:24

Notice: “your sins.”

Paul says God: “Who will render to every man according to his deeds.” Romans 2:6

He says: “So then every one of us shall give account of himself to God.” Romans 14:12

Revelation says: “And the dead were judged out of those things which were written in the books, according to their works.” Revelation 20:12

Paul says people perish: “Because they received not the love of the truth, that they might be saved.” 2 Thessalonians 2:10

The consistent explanation is personal unbelief, rejection of light, refusal of truth, rebellion, and sinful deeds. Adam explains how death and corruption entered the world. But when Scripture explains why a person is finally judged, it repeatedly points to that person’s own unbelief and sins.

So what did salvation actually accomplish?

The original criticism reduces salvation to “Jesus wiped away the old Adamic sin, but believers can sin again, so nothing changed.”

That is a serious misunderstanding of salvation.

Christ did not merely erase a record. He reconciles us to God: “For if, when we were enemies, we were reconciled to God by the death of his Son…” Romans 5:10

He justifies us: “Therefore being justified by faith, we have peace with God…” Romans 5:1

He regenerates us: “According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” Titus 3:5

He adopts us: “Ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Romans 8:15

He transfers us from darkness: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.” Colossians 1:13

He makes us new: “Therefore if any man be in Christ, he is a new creature…” 2 Corinthians 5:17

He breaks sin’s dominion: “For sin shall not have dominion over you…” Romans 6:14

Christianity has never taught that salvation immediately removes the capacity to make a sinful choice. It teaches that the believer is forgiven, reconciled, spiritually reborn, indwelt by the Spirit, placed in Christ, and freed from sin as master.
Sin remains present, but it no longer possesses rightful dominion.

Then what does the Holy Spirit do?

The Spirit does not turn believers into machines incapable of choice. He transforms, teaches, empowers, convicts, and produces new desires.

God promised: “A new heart also will I give you, and a new spirit will I put within you… And I will put my spirit within you, and cause you to walk in my statutes.” Ezekiel 36:26–27

Paul says: “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” Galatians 5:16

And: “If we live in the Spirit, let us also walk in the Spirit.” Galatians 5:25

The command to “walk” assumes genuine participation. The Spirit empowers holiness; He does not abolish personality or agency.

A believer may resist, grieve, or fail to follow the Spirit: “And grieve not the holy Spirit of God…” Ephesians 4:30

That possibility does not mean the Spirit accomplishes nothing. It means God produces sons and daughters, not programmed instruments. Love, faithfulness, and obedience are meaningful precisely because they arise through a renewed person willingly walking with God.

What then is the biblical conclusion?

Adam’s fall truly affected every human being. We inherit mortality, corruption, bodily weakness, a fallen world, and a powerful predisposition toward sin. But Scripture consistently defines personal guilt in relation to personal unbelief, lawlessness, and transgression.

Children who do not yet know good and evil are treated differently from accountable rebels. God forms them in the womb, calls them His heritage, receives them, and judges every human being justly.

The Bible never gives a fixed numerical age of accountability, but it clearly recognizes moral development and distinguishes those who knowingly reject God from those incapable of that response.

And salvation is not God correcting a badly designed system. Salvation is God, in Christ, conquering everything Adam introduced: sin, estrangement, corruption, slavery, and finally death itself.

A believer can still sin after conversion because regeneration is not the destruction of human agency. But the believer is no longer what he was: condemned, alienated, spiritually dead, enslaved, and without God. He has been justified, reconciled, born again, adopted, indwelt, and set free from sin’s dominion.

The final victory will come in resurrection, when mortality itself is swallowed up in life.

“The last enemy that shall be destroyed is death.” 1 Corinthians 15:26

That is what salvation does.

It does not merely erase an inherited stain. It rescues the whole person, restores fellowship with God, breaks sin’s reign, renews the heart, and promises the final redemption of the body.

Christianity was not “designed shabbily.”

The real confusion begins when later theological assumptions are treated as though they were identical to the words of Scripture.

[Oloyede Olayinka @YinKysmileS]

Thank you. I appreciate the discussion.

A few observations:

First, the New Testament overwhelmingly presents unbelief as the sin that results in eternal condemnation (John 3:18, 36; John 16:9). If there is a "sin unto death" in the ultimate sense, unbelief is the clearest biblical candidate.

Second, John himself never teaches that a believer who sins has therefore lost eternal life. In fact, he prepares believers for the reality that they will fail:

"My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous." (1 John 2:1)

Notice what John does not say. He does not tell the believer, "If you sin, you have lost your salvation." Instead, he points them to their Advocate.

And after acknowledging both the reality of sin and Christ's ongoing advocacy, John concludes:

"I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life." (1 John 5:13)

John's emphasis is assurance, not uncertainty. Even while recognizing that believers still struggle with sin, he repeatedly directs them to Christ and assures them that they have eternal life, not that they must continually wonder whether they have lost it.

So I still return to my original question: Where does John or other scripture teach that a true believer loses the eternal life they repeatedly said believers already possess?

[Oloyede Olayinka @YinKysmileS]

Serious theological question:

If a person has truly received eternal life in Christ, by what biblical and theological mechanism can that eternal life later cease to be eternal?

I'm genuinely interested in hearing a coherent, Scripture-based explanation.

[Oloyede Olayinka @YinKysmileS]

In 2007, this was just another charity photoshoot.

A 20-year-old Lionel Messi. A baby named Lamine Yamal, only a few months old. One gently bathing the other.

Nobody in that room, not Messi, not Yamal's parents, not the photographers, could have imagined that one day these two would meet again...

Not at another photoshoot. Not at a family gathering. But in the 2026 FIFA World Cup Final, the greatest stage in football.

One now stands as one of the greatest players the game has ever seen, chasing another World Cup before the curtain falls on an extraordinary career.

The other stands as the brightest young star of a new generation, chasing his first World Cup and writing the opening chapters of what could become a legendary career.

Life is incredible.

Sometimes history quietly introduces itself long before anyone realizes it.

A photograph.
A handshake.
A conversation.
A classroom.
A rejection.
A small opportunity.
An ordinary day.

Years later, you look back and realize...

That wasn't an ordinary moment. It was the beginning of a story.

Don't despise where you are today.

Don't conclude your future because your present feels insignificant.

The chapter you're living now may one day become the story people tell to inspire others.

Keep preparing.
Keep learning.
Keep showing up.
Keep trusting God.

Because the future has a remarkable way of revisiting ordinary moments and turning them into history.

Your greatest chapter may already have begun; you just don't know it yet.

[SpicyLifeBiz™ @BizSpicy]

@TundeTASH Claude AI subscription, sir.

[Oloyede Olayinka @YinKysmileS]

I think we can all agree that believers have always had disagreements on several doctrinal issues.

And it is important to note that even our inspired brothers, the apostles, who saw, lived, and ate with the incarnate God, weren't exempt from these strong debates.

Today, the most troubling thing in Christian online spaces is not simply that believers disagree, but the speed, confidence, and sometimes delight with which some Christians now tag others “heretics,” “false teachers,” “unsound,” or “outside the faith,” not always because the gospel has been denied, but because their theological system, denomination, or preferred teacher has been challenged.

That is dangerous.

Because Scripture commands discernment, yes.

But it also condemns partiality, pride, slander, factionalism, and hypocritical judgment.

Jesus said: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matt. 7:5)

Paul warned: “Knowledge puffs up, but love builds up.” (1 Cor. 8:1)

James also warned: “Not many of you should become teachers…” (James 3:1)

And again:

“Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law.” (James 4:11)

This does not mean we cannot judge doctrine.

We must.

Paul told Timothy: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.” (1 Tim. 4:16).

Titus was told to “rebuke those who contradict” sound doctrine (Titus 1:9).

John said to “test the spirits” (1 John 4:1).

So the church must not become careless about truth.

But biblical discernment is not the same as sectarian name-calling.

A person is not automatically a heretic because he disagrees with our camp’s framework on election, spiritual gifts, baptism, communion, eschatology, church government, or secondary theological ordering.

Heresy is not simply “a doctrine I strongly disagree with.”

Heresy is a destructive departure from the apostolic gospel.

The New Testament reserves its strongest condemnations for those who deny or corrupt the foundation:

Another gospel (Gal. 1:6–9).

Denial of Christ’s incarnation (1 John 4:2–3).

Denial of the resurrection (1 Cor. 15:12–19).

Denial of the Master (2 Pet. 2:1).

Turning grace into sensuality (Jude 4).

Works-righteousness as the basis of justification (Gal. 5:4).

That is not the same as disagreement over every difficult doctrinal question.

And here is where many of us must repent:

We are often harsher on sincere believers outside our camp than we are on dangerous errors inside our camp.

If a Catholic overstates tradition, Protestants shout “another gospel.”

But if Protestants create celebrity cults around their own teachers, they call it “honoring sound men.”

If a Pentecostal abuses prophecy, some Reformed voices shout “false teacher.”

But if a Reformed voice teaches troubling determinism, many excuse it as “mystery.”

If a charismatic preacher mishandles a text, he is mocked.

But if a respected scholar bends “all,” “world,” or “whoever” until the words barely resemble their natural sense, it is called “deep exegesis.”

If an Arminian seems to weaken sovereignty, he is condemned.

But if a Calvinist presentation appears to weaken the sincerity of God’s universal call, many call it “high theology.”

This selective outrage is not spiritual maturity.

It is tribalism baptized in doctrinal language.

Paul condemned party spirit in Corinth:

“I follow Paul.”

“I follow Apollos.”

“I follow Cephas.”

“I follow Christ.”

Paul’s response was piercing:

“Is Christ divided?” (1 Cor. 1:12–13)

That question should haunt Christian Twitter.

Is Christ divided?

Then why do we behave as though our theological tribe owns Him?

Why do some Pentecostals speak of cessationists as though they have no Spirit?

Why do some Baptists speak of sacramental traditions as though nobody loved Scripture before them?

Why do some Catholics and Orthodox speak as though Protestants are historical accidents?

Why do some newly embraced theological converts treat their new doctrinal framework like enlightenment and everyone outside it like theological peasants?

Why do some evangelicals behave as though church history began with their favorite conference?

Every camp has blind spots.

Arminianism has tensions around divine sovereignty, assurance, election, and the depth of human depravity.

Calvinism has unresolved tensions around divine determinism, human responsibility, the universal gospel offer, and the meaning of texts like John 3:16, 1 Timothy 2:4, 2 Peter 3:9, Hebrews 2:9, and 1 John 2:2.

Pentecostalism has produced deep hunger for the Spirit, but also excesses, emotionalism, and abuses of prophecy.

Cessationism has defended the sufficiency of Scripture, but can sometimes functionally reduce the Spirit to doctrine alone.

Catholicism preserves historic continuity and sacramental seriousness, but faces grave questions around Marian dogmas, papal authority, purgatory, and justification.

Eastern Orthodoxy preserves ancient worship and mystery, but raises questions around icons, tradition, and authority.

Baptists emphasize personal faith and Scripture, but have their own disputes over ecclesiology, baptism, and fragmentation.

Lutherans, Anglicans, Methodists, Presbyterians, Charismatics, independents, all have strengths, all have weaknesses, all have histories of internal dispute.

So if every theological weakness equals heresy, everyone becomes a heretic except the person speaking.

That should terrify us.

Because pride loves to turn conviction into superiority.

The apostles themselves were not flawless in understanding from day one.

Peter rejected the necessity of the cross and was rebuked sharply (Matt. 16:21–23).

The disciples argued about greatness (Luke 22:24).

They misunderstood the kingdom even after the resurrection (Acts 1:6).

Peter later acted contrary to the truth of the gospel and Paul opposed him publicly (Gal. 2:11–14).

Apollos was eloquent, fervent, and mighty in Scripture, yet incomplete in understanding until Priscilla and Aquila explained the way of God more accurately (Acts 18:24–26).

The Jerusalem council involved “much debate” over a gospel-critical issue (Acts 15:7).

This is Scripture showing us that growth, correction, and theological refinement are part of the life of God’s people.

So why do we treat every imperfect formulation today as proof of rebellion?

Why do we assume malice where there may be immaturity?

Why do we assume deception where there may be limited understanding?

Why do we assume heresy where there may be a brother who needs correction?

Paul gives a different posture:

“The Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting opponents with gentleness” (2 Tim. 2:24–25).

That is not weakness.

That is apostolic strength under the control of the Spirit.

At the same time, Scripture gives no permission to tolerate deliberate gospel corruption.

Paul did not gently dialogue with those preaching justification by circumcision as another gospel (Gal. 1:8–9).

John did not treat denial of Christ as a minor interpretive difference (1 John 2:22–23).

Jude did not normalize those who turned grace into sensuality (Jude 4).

So we need categories.

Not all errors are equal.

Some errors are damnable.

Some are dangerous.

Some are serious but not gospel-destroying.

Some are immature.

Some are semantic.

Some are inherited from tradition.

Some are caused by limited knowledge of language, context, or history.

This is where many online debates fail.

They flatten everything.

They make every disagreement an emergency.

They make every correction a cancellation.

They make every tradition outside their own camp suspicious.

But Scripture teaches us to “rightly divide the word of truth” (2 Tim. 2:15).

That requires patience.

It requires context.

It requires humility.

It requires distinguishing between the foundation and the framework.

The foundation is Christ:

His deity.

His incarnation.

His sinless life.

His atoning death.

His burial.

His bodily resurrection.

His ascension.

His exaltation.

His lordship.

His return.

Salvation by grace through faith.

The authority of Scripture.

The call to repentance and faith.

These are central.

These are not negotiable.

But many disputes happen not at the foundation, but at the framework level:

How election works.

How divine sovereignty relates to human responsibility.

Whether gifts continue.

If and how baptism should be administered.

How communion should be understood.

How church government should function.

How prophecy should be regulated.

How the millennium should be interpreted.

How Israel and the church relate.

These matter.

But they do not all carry the same weight.

A mature church knows how to contend without devouring.

Paul said: “If you bite and devour one another, watch out that you are not consumed by one another” (Gal. 5:15).

That describes much of online Christianity.

We are often not defending the faith once delivered.

We are defending our camps once discovered.

Especially among some new theological converts, there is a common pattern:

A person discovers a system.

The system gives answers.

The answers feel coherent.

The person feels enlightened.

Then everyone outside that system suddenly looks shallow, emotional, liberal, unserious, or unsound.

That is not always maturity.

Sometimes it is theological adolescence.

Real maturity is slower.

It knows that systems can help, but systems can also blind.

It knows that church history matters, but church history is not inspired.

It knows that confessions can be useful, but only Scripture is God-breathed (2 Tim. 3:16).

It knows that teachers are gifts, but no teacher is lord over the conscience.

Even Paul praised the Bereans because they tested his teaching by Scripture (Acts 17:11).

If apostolic preaching was examined by Scripture, then Calvin, Wesley, Aquinas, Luther, Augustine, Chrysostom, contemporary pastors, Twitter theologians, and denominational traditions must all be examined by Scripture too.

No camp gets immunity.

No big name gets a pass.

No circle should protect its own errors while exposing everyone else’s.

That is hypocrisy.

And Jesus was severe with hypocritical religion.

“Woe to you, scribes and Pharisees, hypocrites” (Matt. 23).

The church today needs both courage and humility.

Courage to call out real error.

Humility to admit our own camp has errors too.

Courage to reject another gospel.

Humility to stop calling every disagreement another gospel.

Courage to defend doctrine.

Humility to keep loving brothers we are correcting.

Humility not to mistake wounded sheep for wolves.

Because Christ did not tell us the world would know us by how brilliantly we win debates.

He said: “By this all people will know that you are My disciples, if you have love for one another” (John 13:35).

Love does not cancel truth.

Truth does not excuse cruelty.

The church must recover both.

So before we call someone a heretic, we should ask:

Has this person denied the apostolic gospel?

Are they rejecting Christ, His incarnation, His cross, His resurrection, His lordship, or salvation by grace?

Are they deliberately twisting Scripture after correction?

Or are they a sincere believer with a flawed framework, limited understanding, inherited tradition, or immature expression?

Those are not the same.

And treating them as the same damages the body of Christ.

The goal is not doctrinal laziness.

The goal is doctrinal faithfulness with Christian character.

Because if our theology makes us more arrogant, less patient, more tribal, more contemptuous, and less loving toward Christ’s people, then even where we are technically correct, something in us is spiritually wrong.

“Speak the truth in love” (Eph. 4:15).

Not truth without love.

Not love without truth.

Both.

That is the apostolic way.

[SpicyLifeBiz™ @BizSpicy]

@MrBeast You say what?

[Oloyede Olayinka @YinKysmileS]

Today, we remember more than just the death and resurrection of Jesus Christ, we reflect on the depth of what His sacrifice truly means.

Christ did not die for people at their best. He gave Himself for humanity at its worst, when our hearts were hardened, when love was absent, when we had no regard for Him. Yet, in that state, He chose the cross to save us.

But beyond the sacrifice itself, His life reveals something even more profound, the character He displayed in the face of betrayal, injustice, and suffering.

Because in the face of betrayal, He called Judas “friend.”
In the moment of arrest, He secured the freedom of His disciples before surrendering Himself.
Knowing Peter would deny Him, He prayed for him, and later restored him with love and responsibility.
When falsely accused, He did not defend Himself with anger.
When beaten, He did not retaliate.
When crucified, He did not curse, He prayed: “Father, forgive them.”

This is not ordinary strength.
This is divine love expressed under pressure.

And this is the heart of Easter: Not only that we are saved by His sacrifice, but that we are shown a life to follow.

A life that calls us to: Choose love when wronged
Extend grace when others fail
Remain calm when falsely accused
Forgive even when it is painful
Put others before ourselves, even at a cost

The Apostle Paul later echoes this, urging us to have the mind of Christ, to walk in humility, to bear with one another, and to overcome evil not with evil, but with good.

Easter, therefore, is both a gift and a calling.

A gift, because through His death and resurrection, we receive mercy, forgiveness, and new life.

A calling, because His example sets the standard for how we live, speak, and respond to others.

In a world where offense is easily taken and quickly returned, Christ shows a better way, a higher way, a transforming way.

May this Easter not only remind us of the cross, but reshape our hearts to reflect the One who hung on it.

He is risen.
And because He lives, we are not only saved, we are changed.

Wishing you and your family a memorable Easter.

[Oloyede Olayinka @YinKysmileS]

People try to restrict God based on how well they think they understand Him.

Let’s even assume, for the sake of argument, that God does not want women to lead a church or instruct men in the gospel simply because they are women, and not because of spiritual maturity, sound doctrine, or calling. Then we must ask a serious question: how do we reconcile that assumption with the clear pattern and teaching of Scripture?

Jesus gave the Great Commission in Matthew 28:18–20 to all His disciples without distinction: “Go… make disciples… teach…” He did not divide this command into what men can do and what women are permitted to do. The assignment was given to believers. And in Acts 2:17–18, when the Holy Spirit was poured out, God Himself declared, “Your sons and your daughters shall prophesy… even on my servants, both men and women, I will pour out my Spirit.” The same Spirit, the same empowerment, the same mission.

If the Spirit of God is given to both male and female alike to fulfil the great commission effectively, and the command to disciple nations is given without gender qualification, on what doctrinal basis do we conclude that the work of discipling, what we often call pastoring, is reserved exclusively for men?

Scripture consistently shows that God prioritizes calling, obedience, and faithfulness over human categories. Even in strongly patriarchal contexts, God raised women into positions of spiritual authority and influence when it pleased Him to do so.

Deborah (Judges 4–5) was not merely symbolic; she was a prophetess and a judge over Israel. Men, including military leaders, came to her for judgment, direction, and the word of the Lord. Huldah (2 Kings 22:14–20) was the prophet consulted by King Josiah’s officials when the Book of the Law was found. Despite the presence of male priests and prophets, God’s authoritative word came through her.

In the New Testament, Priscilla (Acts 18:26), alongside Aquila, instructed Apollos, a learned man, in the way of God more accurately. Phoebe (Romans 16:1–2) is described by Paul as a diakonos (minister/servant) of the church and was entrusted with significant responsibility. Junia (Romans 16:7) is noted as outstanding among the apostles. Mary of Bethany (Luke 10:39) sat at the feet of Jesus in the posture of a disciple, and Jesus affirmed her choice in a culture that often denied women such access. And significantly, the first witnesses and proclaimers of the resurrection, the foundation of the gospel, were women (Matthew 28:1–10; John 20:17–18).

This is not incidental; it is a pattern.

Now consider a real and practical scenario. Imagine a place where no man is willing or available to go into difficult, unreached, and hostile regions. A woman, however, is willing. She sacrifices comfort, spends years learning the language, translates Scripture, disciples converts, and raises a community of believers. Would we truly say that God looks upon her labor with disapproval simply because she is female? Would God reject light brought into darkness on the basis of gender?

That position is difficult to reconcile with the nature of God revealed in Scripture.

I personally know of such a case, a female missionary who left her country, people, and comfort to labor for years in a remote community in Asia. She first learned their language for more than 3 years, starting preaching the gospel to them, began translating the Scripture, a book at a time, so that the community could read God's word in their own language, discipled believers, and pastored a growing body of Christ. Over a decade of faithful obedience. And there are more women like her risking their lives for the gospel's sake in dangerous communities. Meanwhile, others sit in comfort behind their keypads, debating whether she is “permitted” to do what she is already doing by the grace and empowerment of God.

God is not waiting for human approval to accomplish His purposes.

John the Baptist said in Matthew 3:9 that God is able to raise up children from stones. If God can do that, then He is certainly not limited in whom He chooses to use. He will raise up whoever is willing, yielded, and obedient, male or female, free or bound, to fulfill His mission on the earth.

Scripture is clear: God shows no partiality (Romans 2:11). And in Christ, “there is neither male nor female, for you are all one” (Galatians 3:28). This does not erase all distinctions in every context, but it decisively removes the idea that gender determines one’s value, access to God, or participation in His redemptive mission.

So the question is not whether someone fits our expectations.

The question is whether they are called, equipped by the Spirit, and willing to obey.

God will get His work done however He sees fit. He raised Deborah, spoke through Huldah, taught Mary, used Priscilla, commended Phoebe, and entrusted the first proclamation of the resurrection to women.

He does not need human permission to decide whom He will use.

So let us be careful not to despise those whom God has called.

Because in the end, it is not gender that determines usefulness in the kingdom, it is obedience.

[Oloyede Olayinka @YinKysmileS]

Is healing still for today?

What should a believer’s attitude be when sickness comes, especially when healing delays?

You need to know this:
God is never responsible for your sickness.
He will never make you sick to teach you a lesson.
He is more than willing to heal you today, just as He did in the days of Jesus Christ.

He is your healer, not the author of your condition.

Read more 👇
https://t.co/B40A74Zowk

[Oloyede Olayinka @YinKysmileS]

This appeal is specially for you, my friend, if this post comes across your timeline.

Don’t keep pushing away God’s saving grace, as King Agrippa did, choosing unbelief over faith.

Acts 26:28
"Almost thou persuadest me to be a Christian."

Paul stood before Agrippa and shared his life-transforming encounter with God. The power of the gospel was clear. The invitation was undeniable.
Yet Agrippa chose hesitation over surrender. Conviction was there, but his heart remained closed. He was almost saved… but almost is not enough.

And you, my friend, today might be standing in that same place.

You’ve heard the gospel. Deep down, you know this is the way. But something is holding you back.
Maybe it’s the pleasures of sin.
Maybe it’s fear of what people will say, how life will change.
Maybe it’s pride, or the thought that following Christ will cost you too much.

But hear this: God has given you the ability to say yes or no.
He has shown you the path of life and revealed that the path you are treading right now leads to destruction.
His mercy is still calling you today… but it will not continue forever.

There is one urgent response required:

Hebrews 4:11
"Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."

Do not repeat the mistake of those who heard… yet refused and were destroyed.

God has already made an everlasting provision for you, not just for you, but for the whole world, so that you will be without excuse.
His love was lavished on you in His death.
His life was made available so you might escape death.

And no, you are not too far gone.

Hebrews 4:16
You can come boldly unto the throne of grace, to obtain mercy and find grace to help in this time of need.

So take this seriously:

Hebrews 4:1
"Let us therefore fear, lest... any of you should seem to come short of it."

You can choose God’s rest today.
You can escape the wrath to come.
Because what does it profit you to gain a world you cannot even keep… and lose your soul?

God’s arms are still stretched wide in grace.
Don’t walk past them again today.

Not tomorrow.
Not later.
Today.

Come, experience the Lord.

[Oloyede Olayinka @YinKysmileS]

It has almost become normal these days to complain about politicians and tongue lash those in authority.

But this year, let’s be more pragmatic, and more biblical.

Scripture calls us to pray for those in authority, as Paul instructed, because it is when leaders walk in God’s saving light that we are able to live peaceful and quiet lives, just as the Bible says.

Yes, it’s okay to speak up when things are wrong or not working as they should. But we must also recognize this truth: complaints alone don’t create change.

There are forces working day and night to ensure these leaders fail.
Let’s not add our voices to that noise.

Instead, let’s be the ones who speak good over our nation, pray for our leaders’ salvation, and ask God for their wisdom, direction, and success.

Because when leadership is aligned with God, we the people benefit.

Have an amazing Sunday friends.

[SpicyLifeBiz™ @BizSpicy]

Wrong: I forgot it at home ❌

Correct: I left it at home ✅️

[Oloyede Olayinka @YinKysmileS]

What English words do Nigerians commonly misuse without realizing it?

[Oloyede Olayinka @YinKysmileS]

What English words do Nigerians commonly misuse without realizing it?

[SpicyLifeBiz™ @BizSpicy]

@YinKysmileS Wrong: I forgot it at home ❌

Correct: I left it at home ✅️