The Reason
We Live

At first glance, this passage might appear to condone brutality toward slaves, but a closer examination reveals it as a regulatory measure in a harsh ancient world, not an endorsement of violence. This law marked a significant departure from prevailing norms in the ancient Near East, where masters often enjoyed total impunity for harming or killing slaves.

Leviticus 25:44–46 is widely misunderstood because it is read through a modern, flat, and literal lens rather than within its ancient historical, social, and theological context. Critics often assume that the passage straightforwardly endorses slavery as a moral good. The post contends that this assumption collapses once the text is read in its historical context, in particular, as law meant to regulate an already-existing institution.

The greatest moral advance Christianity introduced is this: that every human being has equal, inviolable moral worth grounded in what they are, not in what they do, contribute, or survive.

Genesis 5 is often dismissed as a list of names and lifespans—or claimed to hide a secret gospel code. This article corrects popular misunderstandings while showing why the genealogy truly matters. Drawing on Hebrew, Jewish tradition, and respected biblical scholarship, it argues that Genesis 5 does not encode the gospel in letters, but prepares it through a powerful narrative of death, divine patience, judgment, and hope—ultimately fulfilled in Christ.

Part 2 asks whether Ivan Panin’s numerical theory could be rescued by more “charitable” ways of counting the Greek text. Proposals such as treating “Jesus Christ” as a single name, grouping repeated words, ignoring small grammatical particles, or counting sounds instead of letters. By examining these options directly in the Greek text, the article explains why these adjustments introduce too much flexibility to function as evidence, and why scholars are unconvinced by Panin’s

This post examines Ivan Panin’s claim that Matthew 1 contains a hidden mathematical structure built around the number seven, an idea widely shared through Chuck Missler’s teaching. Appreciating Missler's teaching, the article carefully reconstructs Panin’s argument and then tests it against the Greek text of Matthew as preserved in modern critical editions. By recounting the actual word, letter, and grammatical counts, it shows why the numerical patterns do not hold under con