Each cell in every boy declares his masculinity, “I am male!”  And each cell in every girl of her femininity, “I am woman!”  And no amount of medical mutilation and diplomatic manipulation from without can muffle these voices within our society’s collective conscience while our children’s blood always will be crying out about our mutually inherent and lovely differentiated binary sexual biology.

On the April 15 airing of SNL’s “Weekend Update,” the show’s first openly nonbinary cast member, Ms. Molly Kearney, though still using her singular female name yet celebrated being referred to by obliging backstage staff with the neuter pronouns “they” and “them” (reflecting “their” references to her elsewhere).[1] In so doing she not only defies her God-given and biologically determined female identity but also denies the obvious reality that she is not plural—exposing the arbitrarily ludicrous LGBTQ+ agenda being pushed to new schizophrenic heights.
While there is no mistaking Kearney’s unoriginal attempts at being the female version of Chris Farley in the segment, there also is no missing her intention to exit with the air of angelic authority being lifted up with ropes as she declared,
If you don’t care about trans-kids’ lives, it means you don’t care about…kids’ lives.
… They got my pronouns right [nonbinary “them” instead of “her”]! Let’s go!
What’s happening kids is wrong and you don’t need to be scared. Our job is to protect you and your job is to focus on being a kid…There’s a bunch of dudes asking you about your crotch and controlling when and where you’re allowed to pee. But if you just hang on you’ll look up and realize, you’re flying kid!
Trans rocks!
First of all, let’s hope parents in fact care enough about their precious boys and girls to guard their vulnerable worlds from being rocked by viewing SNL, let alone not to permit them to be confused and brainwashed into risking psychological harm and physical abuse in bathrooms and locker rooms or mutilation on operating floors.
The damage could go beyond corporal and emotional repair (see firstthings.com/article/2004/11/surgical-sex and firstthings.com/web-exclusives/2022/07/mutilating-our-bodies). And the truth is that rather than seeking to protect children, societal predators like Ms. Kearney are grabbing at their underaged zippers and pulling them by their immature ears to turn our minors into suicide bombers of political warfare and cultural launchpads for rocketing queer careers.
My wife, who is very thankful to be liberated from what she laments as her native land’s more deeply and widely infested culture of sexual degradation and transgender disfigurement, recently shared an Instagram video with me of a Brazilian woman whom I would have otherwise never questioned to be a man by all outward appearances. I couldn’t help but admit it was impressive how much mankind, made in God’s image, can so convincingly disguise sexual identity with modern technology. A mastectomy and hormonal manipulation had flattened her chest; broadened her face, neck, torso, and appendages; grown dark bristly hair on her tattoo-graffitied arms and shoulders; deepened her voice; and even topped her off with a receding hairline. (My understanding is that other methods were used to demolish and erect new pretend anatomy underneath her unmentionables.) It was shocking to see pictures of her feminine beauty before her deformation; she had even been a professional model. (One wonders if she tired of being objectified in a fallen man’s world, especially in her country.)
But with all the rejections of binary biological classification, a person’s maleness or femaleness can never be modified inwardly. Crossdressing homosexuals and spayed and neutered transgendered folk will never be able to reproduce themselves other than by Pied Piper child trafficking that deceptively coerces adoption of their dogmatists while stealing away unadulterated childhoods.[2]
Not only does one’s soul truly know what his or her body and organs and hormones testify outwardly, a man or woman’s DNA cannot be denied by his or her heart of hearts. What may be manipulated crudely from without can never be actually altered within. Every one of our estimated 60 to 100 trillion cells (amidst 200 cell types) would need to have an X or Y chromosome replaced; yet this utter impossibility would still not recreate functional physiology opposite from how one was born.
Rev. Terry Johnson appeals to our reason:
Follow the science…The culture is willing to do anything but follow the science…how about the normalizing of transgenderism and that you can be a woman trapped in the body of a man and a man trapped in the body of a woman? What does the science tell ya? The science tells ya that every single cell in every single body is either male or female. Your genes are either male genes…or they’re female genes. The science would say you are in terms of gender what you are in biology and that’s all anybody in the human race in all of recorded history has ever understood until the recent, like five minutes ago…[3]
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Prayer, by human persons to the living and personal God, is far more than transactional. It is relational, and often incremental, with measured, humble boldness. God leads us, like Moses, into prayer. We make our requests. He answers in time. We learn more of him, which leads us to ask to see more of him.

It is one of the most audacious, and awe-inspiring, moments in all of Scripture.
In the wake of Israel’s shocking rebellion against God — blatantly violating the covenant God just made with them — Moses humbly dares to mediate between God and his people. At the climax of his intercession, and his careful yet determined dialogue with the living God, Moses makes what is perhaps the greatest, and most perceptive, petition a creature can of his Creator.
And it is, after all, a prayer — a modest yet bold request, made by man, to God Almighty: “Please show me your glory.”
That this is, in some sense, a special moment is plain. We do not stand in Moses’s sandals. We are not prophets called to mediate a covenant, nor do we live under that Sinai pact. Yet Moses’s prayer still functions as a model for the godly after him. It will not be the last prayer in Scripture for a sight of God’s glory, and rightly do the faithful echo it today. What might we who are in Christ learn about our own prayers from the amazing sequence of Moses’s pressing into God in Exodus 32–33?
Can and Will God Forgive?
Before wrestling with the prayer itself, we need to first acknowledge Moses’s haunting question: Could and would God forgive the people such a horrific breach of the covenant? Moses was not yet sure. He heard stories of his forefathers, encountered God at the bush, and witnessed the plagues in Egypt and the rescue in the Red Sea. Moses knew a powerful God who had delivered his people, but would he also forgive them?
At first, it looked like he wouldn’t. When God first informed Moses, on the mountain, that the people had “corrupted themselves,” by making and worshiping a golden calf (32:7–8), God had said, “Let me alone, that my wrath may burn hot against them and I may consume them. . .” (32:10). As Moses began to plead that God withhold destruction, it was far from clear that any relationship of peace could be fully restored.
God did relent of immediately consuming the people (32:14), yet the covenant remained broken. Although Moses went down the mountain, confronted the people in their rebellion, burnt the calf, disciplined the people (32:15–20), and oversaw the purging of the three thousand who led in the rebellion (32:21–29), Moses knew this did not restore what lay shattered. The next day, he returned to meet God on the mountain.
What drives Moses’s sequence of prayer in Exodus 33 is the question he begins to ask in 32:32: Can and will Yahweh forgive? Will God restore the relationship, and dwell among them, after they had worshiped the golden calf? And as we will see, God draws prayer out of Moses, and then moves to answer Moses’s question, in a way far more powerful, and memorable, than if there had not been an unfolding, developing, deepening relationship with God.
Moses, Teach Us to Pray
Exodus 33 begins with God declaring to the people that even though he will give them the land promised to their forefathers, God himself will not go up among them (33:3). They mourn this “disastrous word.” They want him, not just the promised land. They humble themselves before God, taking off their ornaments “from Mount Horeb onward” (33:6).
Even though the people heard this disastrous word, however, Moses continues to enjoy remarkable favor with God. In a tent pitched far off from the camp, God speaks with Moses (33:9), and verse 11 comments: “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend.” This sets the scene for Moses’s remarkable intercessory prayer in 33:12–18.
Observe, then, at least three lessons Christians today might take from Moses’s otherwise inimitable prayer.
1. Prayer responds to God.
The living God takes the initiative. He first announced to Moses the people’s breach of the covenant (32:7–10). And he revealed his enduring favor on Moses, prompting the prophet to reply. So too for us. We don’t just “dial up” God in prayer when we so wish. First, he speaks, as he has revealed himself in his world, and in his word, and in his Son, the Word.
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This list doesn’t cover every possible literary device employed by biblical authors, but it contains what I have found to be the most common and directly useful ones when observing a passage. Again, you don’t need to memorize the list, but you should be able to spot these “children” in a sea of words when you buckle down to observe the text. It’s not sufficient to propose a main point for your passage based on what simply feels right. You should be able to defend that proposed main point from the text itself—primarily by enumerating the literary devices that directed you toward your main point.

Though your top priority when studying the Bible is to grasp the author’s main point, you will do well to develop a few skills to help you get there. One such skill is the ability to spot various literary devices. You don’t need to memorize a lengthy list of such devices, as long as you can recognize them when you see them. It’s sort of like being the father of a large number of children. Sometimes you mix up the names, but you can always point them out in a crowd when necessary.
Word Devices
Some literary devices have to do with the use of words. Identifying key words can help you grasp the author’s main point.

Repetition is perhaps the easiest device to observe. You would do well to begin any study by simply looking for, counting, and highlighting repeated words. For example, Genesis 14 repeats the word “king” more than 28 times, giving that word tremendous prominence in the author’s argument.
Continuity is similar to repetition, except it refers to repeated synonyms, thoughts, or ideas. So if a particular concept is repeated in a passage, even without repeating the identical word, it is worth taking note of. For example, Psalm 145 contains continuity of the ideas of “praise” for God’s “works,” even though the poem uses a variety of words (such as “bless,” “thanks,” etc.) to communicate those ideas.
Inclusio is a particular kind of continuity, where the same word, phrase, or idea is repeated at the beginning and end of a passage. In addition to marking structural boundaries, an inclusio often highlights the author’s thesis. For example, Psalm 8 begins and ends with “O Lord, our Lord, how majestic is your name in all the earth,” showing that the poem’s main idea has something to do with how God’s majesty is made visible on earth.

Logic Devices
Some literary devices reveal a text’s logic, which will help you to grasp the argument (main point) an author is making.

Comparison is when two or more things are shown to be similar to one another. For example, in 2 Timothy 2:3-6, Timothy on mission is compared to a soldier, and athlete, and a farmer. By figuring out what the points of comparison are, you’ll better understand why Paul gives the instructions of verses 1-2.
Contrast is when two or more things are shown to be different from one another.

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