This paper is dedicated to the deceased Sadam Hussein and to all the other leaders of religious groups, cults, armies, and systems of faith, both ‘Christian’ and non‑Christian, who teach systems of beliefs, lifestyles and conduct that do not fit the Scriptural pattern of the Hebrew Scriptures, and who do not realize what truly makes those Hebrew Scriptures unique as contrasted to their similar or dissimilar faiths.

I plan to add new sections and topics as these come to my attention.

Introduction

Most who claim to believe in the book known both as the Hebrew Scriptures and as the Holy Bible (Holy Bible referring to the ‘Old and New Testaments;’ Hebrew Scriptures referring to the ‘Old Testament’ only, though the ‘New’ was penned only by Jews) know as little about it as they do about the Koran, the Vedas, and other religious books. The People of the Book, the Jewish People, know far less about this Book than average ‘Christians.’ So many splits, rifts, and cults claim to be based upon the same book because of ignorance of its contents. Of those who do claim to believe the Book, most would be Moslems if they lived in the Middle East, or they would be Buddhists if they lived in the Far East. Most folks normally claim faiths based upon those around them; they desire to fit into society. Few truly know faiths they claim. The common notion that all faiths lead to the same place comes out of this norm.

This paper is offered to demonstrate the remarkable dissimilarity of the Hebrew Scriptures with world faiths, and how the Bible is basically at contrast with other faiths in the world.

This paper has been ‘in the works’ for a long time. It seems that there are always more unique things about the Scriptures that can be discovered. I finally decided that it should now be put into print. I will add the work of anyone who contributes further useful ideas in these regards, and I will place their names as contributors to this article.

Sins

Will a Writer of a Faith Expose the Sins of Those Who are Supposed to Accept That Faith?

If one were to design a religion to offer for acceptance by others, would this person begin by showing the sins of those who will be offered this faith? Why start by offending? Yet, the Scriptures describe the sinfulness of the Israeli race (as well as the righteousness of a few exceptions) from the beginning of the Bible. The Israelis soon become a poor slave‑people, having children so fast that the Egyptians become fearful of them. They come out of Egypt hard‑necked and hardened in sin. The next generation does right for a short time, and then the Israelis dive straight into forms of sin that are worse than their pagan neighbours. One book ends with a woman being raped to death, and then sliced up like a side of beef so that her parts can be mailed to the other tribes to show the seriousness of the crime (see Judges).

Most Israeli kings were idolatrous, and some were murderers. The prophets excoriated the people for their refusal to even approach the righteousness of their very pagan, sinful neighbours. Various writers of the Biblical text exposed their own People Israel to the world to show these sins and Yehovah’s displeasure with them.

A book written from the hearts of men would never write this way; it is not the way to appeal to the people for whom the volume is designed, and it isn’t the way to sell books.

If it is the Truth, it is from God. If it is not, it smacks of anti-Semitism.

The Realistic Portrayals of Central Characters Representing This Faith

If one desires another to accept a particular faith, it is only reasonable that the person be given

the rules of the faith
the concepts of the faith
the requirements of the faith
the wisdom of the faith.

However, if one desires another to have good reason to question the validity of a faith, it would make sense to give examples that tend to weaken views of the faith. The Scriptures candidly show errors of the most prominent and central adherents to the faith. King David’s actions, for example, have led many to question whether it is possible to consistently live by the standards of this faith. Struggles that Yeshua Himself showed in the garden before His death have caused some to see Him as uncertain and reluctant. (This paper’s intent is not to show whether these understandings are true, but that the writing portrays things so that this can be how reader understands them.)

One hero, Shimon Peter, answers a question that Yeshua asks immediately after Yeshua offends an entire audience. Notice the offensive statement and Peter’s ‘certainty’ afterward:

John 6:51 “I am the living bread that came down from the heavens. If any man eats of this bread, he shall live forever! And the bread that I will give is my flesh, which I will give for the life of the world.” ⁵²The Jews therefore strove among themselves, saying, “How can this man give us flesh to eat?” ⁵³ “Then Yeshua said unto them, “Faith! I say unto faith you, except ye eat the flesh of the Son of man and drink His blood, ye have no life in you! ⁵⁴Whoso eats my flesh and drinks my blood has everlasting life. And I will raise him up at the last day. ⁵⁵For my flesh is food indeed, and my blood is drink indeed. ⁵⁶He who eats my flesh and drinks my blood dwells in me, and I in him. ⁵⁷As the living Father hath sent me, and I live by the Father, so he who eats me, even he shall live by me! ⁵⁸This is that bread that came down from the heavens—not as your fathers ate manna and are dead. He who eats from this bread shall live forever!” ⁵⁹He said these things in the synagogue as he taught in Capernaum. ⁶⁰Therefore, many of His disciples, when they had heard, said, “This is an hard saying! Who can hear it?” ⁶¹When Yeshua knew in Himself that His disciples murmured at it, He said unto them, “Does this offend you?” ⁶²And if ye shall see the Son of man ascend up where He was before? ⁶³It is the Spirit Who makes-alive; the flesh profits nothing. The words that I speak unto you are Spirit and are life. ⁶⁴But there are some of you who don’t believe.” For Yeshua knew from the beginning who they were that didn’t believe, and who will betray Him. ⁶⁵And He said, “Therefore I said unto you that no man can come unto me except it were given unto him from my Father.” ⁶⁶From that [time] many of His disciples went back and no longer walked with Him. ⁶⁷Then Yeshua said unto the twelve, “Will ye also go away?” ⁶⁸Then Shimon Peter answered Him, “Sir, to whom shall we go? Thou hast the words of everlasting life. ⁶⁹And we believe and are sure that thou art that Messiah, the Son of the living God.” ⁷⁰Yeshua answered them, “Haven’t I chosen you twelve? And one of you is a demon!”

The text candidly presents a concept that could be used to demonstrate that Yeshua must have been insane! The writers still wrote these incidents.

I agree that one who believes in Yeshua might see Yeshua’s words as constituting a most brilliant statement; they still seem very close to reversed vampirism!

The Bible is designed for children. Most all religions that have writings design them only for those who are mature, having deep and hidden concepts. How would children take the above discourse?

The Bible candidly portrays how offensive Yeshua’s statements were to the sensibilities of the Jewish People! When Yeshua asked Peter whether he would also go away, Peter answers, “To whom shall we go?” as if to say, “What is our alternative?” Then he states, “Thou hast the words of everlasting life,” as if Peter didn’t even hear what Yeshua had just said. Peter then continues, “And we believe and are sure that thou art that Messiah, the Son of the living God.” Yeshua next points out a flaw in this: “Haven’t I chosen you twelve? And one of you is a demon!” Every reason is given to be skeptical! Were one trying to advertise a faith as being Truth or leading to Truth, would it logically be portrayed with demonstrations of uncertainty, outrage, and lack of acceptance on the part of the very people to whom it was being given?

Gods

Personal Gods

There are quite a few personal religions in this world. Many smaller religions have personal gods. Some even have personal saviours.

The God of the Bible is not a personal God, but a personable God. He is very approachable in some senses, and has determined to not yet be approachable in others. He is approachable if anyone calls upon Him in Truth. He is not approachable yet, since He has determined to hide Himself (except in rare instances for very good reasons) so that humans can have faith. (Faith cannot exist where the expectations of the faith have all been fulfilled; faith must include a yet-unfulfilled expectation; it is the conviction of things not seen.) Since believing in Yehovah is central to faith, He has hidden Himself, but has left so many ‘signatures’ of His works.

All will eventually personally know Him in one sense; yet the majority will always hate Him.

He desires to be identified and characterized by anyone who desires to know Him. He has set so many items in the universe by which those who desire Truth can begin to know His character and characteristics.

He chose one race to make His ways and character known beyond what could easily be observed in nature. That race (as a unit) has gone after every other god but Him. Yet, this God is identified with this race the world‑over.

Yehovah is the most personable of all invisible gods in this world. There are other gods (demons/devils) who will even come to live inside some folks (as in possession) according to the Scriptures. One demon can only be in one place at one time, however, and Yehovah is always everywhere (omnipresent) according to the Bible. He can hold 10,000 individual conversations at one time. Either this is a great lie or it is Truth.

Yehovah is portrayed as One who personally visits different folks at different times, converses, and even eats with folks (like Abraham and Sarah). What faith has an almighty god who enjoys a good meal and consults with a human to discuss justice before destroying cities in which humans have become vile? What god is willing to have a human disagree with him to his face?

What other god is willing to personally suffer terrible pain and death in order to save the lives of humans who don’t yet believe in him?

The Challenge to Test the God of the Scriptures

It would be a rare faith (if such a faith exists) where the god of that faith puts forth a challenge to test him out. Yet that is exactly what this God of Israel does. The Scriptures portray Him as not desiring blind followers, but ones who have chosen on the basis of ascertaining that this is the Truth, the only Truth, and the Truth to the exclusion of all other ‘truths’ that pertain to faith.

The way to test out this deity is not by giving up much to see if he will respond. It isn’t by meditating. It isn’t by approaching one’s inner self or becoming one with nature. It isn’t through prayer or some other religious practice. Rather, it is by hearkening to the Scriptures to see if they are Truth.

Romans 10:17 Faith is by hearkening, and hearkening is by the word of God.

This sentence is in reversed order. The order portrayed by this verse is the following:

1. One must first obtain the word of God.

2. One then opts to hearken to the word of God—to listen to it, and do what it says.

3. Faith can then come to the person who does the first two steps.

This is the only proper order for obtaining this faith. Anyone who has come to faith in some other order hasn’t come to Biblical faith. (Those who hear a preacher, then come forward in church as a new believer, determined to read the Bible after obtaining this salvation have been duped. The right order is for them to first read or hear the Bible, then hearken to the Bible; then and only then can faith come.)

Doing what the Bible says does not involve taking texts and applying them to one’s own life; this is an evil practice, and is very self-centred. The opposite is what is right: applying oneself to the texts. The Bible is the standard. When folks apply the Bible to themselves, they are the center of their world, and the Bible is their servant. That will never lead to Biblical faith.

The Deity of the Bible desires to be tested by each man who desires to know Truth, to see if the God of Abraham, of Isaac and of Jacob is the only true and living God.

Psalm 34:8 Taste and see that Yehovah is good! Blessed is the man trusting in Him.

Priests

The Unusual Priest

Many faiths include priests: those who behave as ‘go-betweens’—between humans and the god(s) of the faith. Priests are mortal humans and are separate from the god(s).

The faith of the Jewish Scriptures also includes human priests. The Bible portrays one character, however, who is not a mortal human, yet deals as a human. This character lives too long and shows up too many times over such a long time to be a mortal human. He has powers that are far greater than any human. His title varies from Yehovah of Hosts (LORD of hosts in the King James Version) to the man who wrestled with Jacob. This being acts as a priest, but isn’t so openly identified as such. He also acts as an angel (a messenger from God), yet he talks as if he is God. He always is. (Interestingly, the name Yehovah means, He will be, He is, He was.)

Scriptures also teach that individuals cannot forgive sins. (I did not mention groups, since groups will be given the power and authority to forgive sins during the Tribulation.) Normal human priests have no power to forgive Scripturally defined sins. Yet, this Being can accept sacrifices and will accept worship that is reserved only for God. This priest has the advantages of human characteristics (he can enjoy a meal with Avraham, for example) and deity characteristics (he can silently destroy an entire army without physical weapons). This priest can be born as a child, live among men, and suffer the same things that men suffer, including disease and death. He is truly an unusual priest.

Scriptures teach that this priest can be anywhere and everywhere without restrictions.

This priest is not just a ‘nice guy’ who intercedes to do good and to bless; he will tear-up the planet, defoliate huge areas of land, nearly turn-off the sun, remove the stars from the sky, send the planet out of orbit, send the entire solar system flying around the universe to give a tour of his creation, abase haughty man to nothing, wipe-out more than 9/10 of the earth’s population, and tear down every tall mountain.

If these things are not true, teaching these horrible nightmares to children is cruel. If these things are true, however, adults and children need to fear this priest and to become on his side.

No other faith, especially a faith that centers on man becoming at peace with nature, describes the catastrophes that the Bible claims this priest will intentionally cause, and just when man is about to succeed in bringing “peace on earth” on man’s violent terms!

The Bible also teaches that anyone has direct access to the only God through this priest without the need of a cleric. This eliminates the requirement of a priestcraft (professional priesthood) to carry out an interchange between man and a god, though priests are still necessary for instruction and show-and-tell. Scriptural priests were not responsible for any ‘personal relationship’ between each adherent to the faith and the God of Israel; they functioned to point all to the true and living God (according to the Scriptures), showing what He and others will accomplish. Their functions included show-and-tell for children, including portraying bloody slaughters of innocent folks and groups, by means of bloody sacrifices. This faith is either true, or it is hideous!

Writers

The Unusual Statuses of the Writers of the Religious Document

Those who write a religious volume should be elevated above those who accept the volume’s writings as their faith. Yet Scriptural writers held varying statuses. All writers became slaves to benefit others.

Status in this faith is not like statuses in eastern religions where self is exalted as one becomes closer to the god(s); rather it is the opposite: the self is lost (selflessness) and the importance of others increases. It is also unlike the eastern religions where faithful ones become publicly humble to demonstrate their humility before their god(s). Rather, the slave status of all Saints is for the sake of building other fellow slaves in the faith, and to benefit and even save the lives of others outside this faith if that situation occurs.

Yehovah warned one writer (Jeremiah) that if he didn’t stand strong to give Yehovah’s messages to the Israelis (who would be against Jeremiah because of the contents of those messages), Yehovah would cause him to fall before them.

The standards are always higher, and the status of being a slave is always more important for Biblical writers and the Saints of Yehovah than they are for others. This status isn’t demonstrated by shows of outward humility, but by practical and sometimes life-giving service. Biblical writers were not arrogant and self-seeking. They certainly didn’t promote themselves. They exposed their own personal weaknesses and/or wrongs when those were part of what they were assigned to tell.

The Impossible Stretch of the Writings

If a religious document were to be written in one generation, or even in several, the theme of the religion could easily be kept consistent. When individuals pen a religious volume over a period of around 800 years, or over 1,000 years (including the ‘New Testament’ manuscripts), and the standards of righteousness are exactly the same, the commands and demands of the God are exactly the same, the plans of the God are exactly the same, the justice of the God is exactly the same, and the one who is the standard of faith (Abraham) remains the same, this cannot be planned or coordinated by human means. Each writer writes without contradicting the other writers. The flavour of the writings is maintained throughout. The concise, brief, specific, yet detailed accounts of the Bible show a character trait that is not normal, and it is consistent.

Mohammed wrote the entire Koran. It is not organized like the Bible (try reading it).

Other religious writings became solidified in the generations around their authors. The Hebrew Scriptures continued to have additions that did not alter the standard, nor did it increase or decrease the demands required to be righteous.

Agreement between Jews of the same generation in fields such as religion and philosophy is rare enough. Stretch this over 800 to 1,000 years with writers being found in different cultures, and agreement like that found in books of the Bible is not possible.

How can so many authors write, and yet the book with small print is still small enough to be placed in a shirt pocket?

If religious Jews had written the Bible on their own, the results would have been similar to the Talmud (a large compendium of commentaries on the commentaries on the Torah) with its 360 plus volumes.

Persons

Religious Views of Women

An important consideration of the value and ‘flavour’ of any faith is its view of women. Men usually hold the reigns on the majority of religious systems around the world. They also tend to make sure women know their positions and responsibilities in their religions. (The cultures of groups in society also tend to reflect faiths of those groups. Many confuse their cultures with their faiths and their faiths with their cultures.)

Any faith that allows for or mandates ignorance among women is a faith that is in opposition to the Jewish Scriptures. This is one proof that Judaism itself is out of sync with the Bible. The most fervent Orthodox Jews acknowledge the vital importance of personal Scriptural learning by men. Most fervent Orthodox Jews also shield women from personally studying Scriptures (with or without rabbinic aid and guidance). Women are instead taught tales, traditions and practices: culture that does not necessitate direct Biblical learning. While Hassidic Orthodox Judaism claims a very high view of women, its practices do not reflect trusting them with the Bible.

Some religions are just for women. The island of Lesbos, from which the word lesbian is derived, had a faith that looked down on men. Modern lesbianism often has come to the same conclusion: men are inferior.

According to the Biblical faith, Yehovah is not a ‘respecter of persons,’ meaning that He has no regard for rank or social status when it comes to His dealing with humans (male or female). He gives all ranks that occur on earth, and He removes rank as He desires.

1 Samuel 2:8 He raises the poor from the dust and lifts the beggar from the dunghill to set them among princes and to make them inherit the throne of glory.

Romans 13:1 Every being is to be subject unto the higher powers. For there is no power but from God. The powers that be are ordained by God. ²Whosoever therefore resists the power resists the ordinance of God.

He calls no one sir. He is the One Who determines who will be born, and with which gender; all life is from Him. All are equally responsible for their own spirituality and walk before Yehovah.

Few individually described women in the Bible are bad; quite a few men end badly. Why would the Bible portray this?

Women of the Bible show far more wisdom than men in their decisions and quick responses in a significant number of occasions.

The Bible does not elevate women to the place of being worshipped, and it does not elevate men. The Bible does stand against women being certain types of leaders. When types are being portrayed, gender is specific. In the few cases where it disallows women from certain positions (outside of positions that are types), the problem is the men, not the women. Men are too often spiritually lazy when women are in positions of Spiritual leadership. When men are valiant Spiritual leaders, Spiritual women prosper and work hard.

Adam, not Eve, is blamed for the fall of man. Under a few significant world religions, women are viewed so low, that they are often unwanted at birth. All Biblical writers are males, yet women are greatly valued in the Bible. No religion with sense will view women as the cause of the sin of man.

The Bible never relegates women to a heaven where they are sexual slaves for men.

Views on the Ignorant

Another way to tell the “flavour” of a faith is to see how that faith views those who are ignorant of that faith. The Islamic faith has a harsh view on those who are ignorant; Allah has no investment in them, and they may be treated in a contemptible manner and killed if it will be beneficial to the glory of Islam. Such behaviour is no sin in Islam, and there is no loss. Numbers of other faiths have the same view. Yehovah, on the other hand, has a very kind view of those who are ignorant, holding them responsible for only what they know. The fearer of Yehovah has no right to mistreat the unintentionally ignorant. Those who are intentionally ignorant, on the other hand, are held responsible for not desiring to know Truth, which Biblically is a strong form of rejection of Yehovah. Yet, they also must not be mistreated if they are pursuers of peace.

Saints, and especially Israel, have the responsibility to teach ignorant folks the ways and works of the God of the Hebrew Scriptures. Yehovah even showed favour toward some enemies of Israel. He did so in the case of Naaman (see 2 Kings 5). He also did so in the case of the Ninevites, strong haters of Israel (read the entire small book of Jonah). Naaman and his house, and also the Ninevites learned the ways of God through Israelis. Yehovah spared the lives of many Ninevites in the process (one reason why Jonah was so upset, knowing they would attack Israel in a later generation, slaughtering many).

Try inventing a faith, offering it to a race, and then demonstrating a kindness toward an enemy race because of that faith, knowing that the enemy race loved cruelty and would later use cruelty on the race entrusted with that faith. Ninevite soldiers loved tearing open living pregnant women, pulling out the babies and killing them in front of the dying mothers. Israel hated and feared Nineveh. Yet, the entire race was spared because the king ordered sackcloth and ashes upon everyone, including the animals, after Jonah apprised them that they had 40 days before the city-state was destroyed. Even the prophet Jonah was outraged at Yehovah’s willingness to stop destruction if a people stopped doing wrong! No other god is viewed as showing the following two at the same time:

Having such a high standard of righteousness
Having such a willingness to save the lives of an entire violent, ignorant group that responds by turning from violence

Another case is found in the following text:

2 Kings 6:8 And the king of Syria warred against Israel. And he took counsel with his slaves, saying, “In …” such and such a place “… is my camp.” ⁹And the man of God sent unto the king of Israel, saying, “Beware that thou pass not …” such a place; “for the Syrians are come down there!” ¹⁰And the king of Israel sent to the place that the man of God told him and warned him. And he saved himself there—not once nor twice. ¹¹Therefore, the heart of the king of Syria was very troubled for this thing. And he called his slaves. And he said unto them, “Will ye not show me who of us is for the king of Israel?” ¹²And one of his slaves said, “None is, my lord king, but Elisha, the prophet who is in Israel, tells the king of Israel the words that thou speakest in thy bedchamber!” ¹³And he said, “Go! And spy where he is. And I will send and fetch him.” And it was told him, saying, “Behold, in Dothan.” ¹⁴He therefore sent horses and chariots and a great host there. And they came by night, and encircled the city. ¹⁵And when the slave of the man of God was risen early and gone forth, behold, a host encircled the city with both horses and chariots. And his slave said unto him, “Alas, my master! How shall we do?” ¹⁶And he answered, “Fear not. For they who are with us are more than they who are with them!” ¹⁷And Elisha prayed. And he said, “Yehovah, na, open his eyes and he will see.” And Yehovah opened the eyes of the young man, and he saw. And, behold, the mountain is full of horses and chariots of fire encircling Elisha. ¹⁸And when they came down to him, “Elisha prayed unto Yehovah. And he said, “Smite this people, na, with blindness!” And he smote them with blindness according to the word of Elisha. ¹⁹And Elisha said unto them, “This isn’t the way, and this isn’t the city. Follow me, and I will bring you to the man whom ye seek.” And he walked them to Samaria. ²⁰And he was when they came into Samaria. And Elisha said, “Yehovah, open the eyes of these, and they will see.” And Yehovah opened their eyes, and they saw. And, behold, in the midst of Samaria! ²¹And the king of Israel said unto Elisha when he saw them, “My father, shall I smite? Shall I smite?” ²²And he answered, “Thou shalt not smite! Would thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them, and they will eat and drink, and go to their master!” ²³And he prepared great provision for them. And when they had eaten and drunk, he sent them away. And they went to their master. So the bands of Syria came no more into the land of Israel.

The entire attacking army was spared. Yehovah didn’t always do this, but a careful reader of the Bible can see under what circumstances He did such things toward the ignorant.

The Remarkable Inability of the ‘Learned’ to Understand the Message; the Remarkable Ability of the Unlearned to Understand and Obey the Message with Ease

No other faith presents such difficulty to educated folks. No Greek-style philosopher could understand this faith.

One student at a fundamental Baptist seminary wrote a doctoral dissertation asserting that the longer one attends the seminary, the less that person is likely to believe the Bible.

Biblical faith doesn’t accent being ignorant. Ignorance easily leads to sin. The faith required by the Scriptures is designed for children, however. Many adults find it too simplistic and too unrealistic. Even those claiming to be its strongest adherents stumble at concepts such as Biblical perfection.

The whole concept of a literal son of the one God of the universe coming and dying at the hands of man, then being raised to life by the very God himself is totally unacceptable to many claiming Biblical faith (like the so-called ‘Jehovah’s Witnesses’). The Koran finds the deity of Yeshua (Jesus) totally repugnant, and denies it over and over again.

The Scriptures teach concepts like, “Don’t sin.” The ‘learned’ in the Scriptural faith teach concepts like, “Nobody can go a day without sinning.” The Scriptures teach that there were men who were righteous before God, and who commenced living lives of refusing to sin. The ‘learned’ state that this is not possible, but rather that a facade of righteousness was placed over them, and that is all that God saw. The ‘learned’ have a hard time with their own faith, since it is a faith of denial.

Yet, there are a few among the learned who truly believe the Scriptures like a child. There are more who live and work in poverty, who believe the Scriptures as if they are the very Words of the one true and living God. They are not willing to modify His words by watering them down. They do not accept ‘translations’ of the ‘learned’ (like The New International Version).

Even those who are mentally slow can understand the Scriptural message of the Fear of Yehovah.

In most faiths, folks who conform and consistently act‑out the rituals of the faith are considered the faithful. Those who act them out with the most fervency are considered the most religious. In the faith of the Scriptures, those who ritualistically act out the faith are considered dead while they live. The God of the Scriptures and Saints only consider folks right who truly understand and live in righteousness according to the fear of Yehovah. The accent is on being and doing, not on acting out.

One Scriptural command is as follows:

2 Corinthians 13:5 “Examine yourselves—whether ye are in the faith. Prove your own selves.”

The ‘learned’ (who are actually ignorant of the faith) teach that no one can be certain of another’s faith, since they are not certain about others (and are usually very certain of their own status).

Yet, the Bible gives examples of folks who believed, while some highly educated adherents to tradition, being religious leaders, were confounded. The following is a very humorous example:

John 9:1 And as [Yeshua] passed by, He saw a man who was blind from birth. ²And His disciples asked Him, saying, “Master, who sinned—this man, or his parents—that he was born blind?” ³Yeshua answered, Neither this man nor his parents sinned, but that the works of God will be made manifest in him. ⁴I must work the works of Him Who sent me while it is day. The night comes when no man can work. ⁵As long as I am in the world, I am the light of the world.” ⁶When He had thus spoken, He spat on the ground and made clay of the spittle. And He anointed the eyes of the blind man with the clay. ⁷And He said unto him, “Walk! Wash in the pool of Siloam” (which is Sent by interpretation). He went his way therefore, and washed. And he came seeing. ⁸Therefore the neighbours and they who had previously seen him that he was blind said, “Isn’t this he who sat and begged?” ⁹Some said, “This is he;” others, “He is like him.” He said, “I am he. ¹⁰They therefore said unto him, “How were thine eyes opened?” ¹¹He answered and said, “A man who is called Yeshua made clay, and anointed my eyes. And He said unto me, ‘Walk to the pool of Siloam, and wash.’ And I went and washed. And I received sight.” ¹²Then they said unto him, “Where is he?” He said, “I don’t know.” ¹³They brought him who was previously blind to the Pharisees. ¹⁴And it was the Sabbath day when Yeshua made the clay, and opened his eyes. ¹⁵Then again, the Pharisees also asked him how he had received his sight. He said unto them, “He put clay upon my eyes, and I washed. And I do see.” ¹⁶Therefore some of the Pharisees said, “This man is not from God because he doesn’t keep the Sabbath day.” Others said, “How can a man that is a sinner do such miracles?” And there was a division among them. ¹⁷They say unto the blind man again, “What sayest thou of him—that he opened thine eyes?” He said, “He is a prophet.” ¹⁸But the Jews did not believe concerning him—that he had been blind and received his sight—until they called the parents of him that had received his sight. ¹⁹And they asked them, saying, “Is this your son who, ye say, was born blind? How then does he now see?” ²⁰His parents answered them. And they said, “We know that this is our son, and that he was born blind. ²¹But we don’t know by what means he now sees, or we don’t know who has opened his eyes. He is of age; ask him. He shall speak for himself.” ²²His parents spoke these because they feared the Jews. For the Jews had already agreed that if any man did confess that he was the Messiah, he should be put out of the synagogue. ²³Therefore his parents said, “He is of age; ask him.” ²⁴Then they again called the man that was blind. And they said unto him, “Give God the praise. We know that this man is a sinner.” ²⁵He answered and said, “I don’t know whether he is a sinner. I know one thing: that I now see, whereas I was blind.” ²⁶Then they said to him again, “What did he to thee? How did he open thine eyes?” ²⁷He answered them, “I have told you already, and ye didn’t hear. Why would ye hear again? Will ye also be his disciples?” ²⁸Then they reviled him. And they said, “Thou art his disciple! And we are Moses’ disciples! ²⁹We know that God spoke unto Moses. This: we don’t know from whence he is.” ³⁰The man answered and said unto them, “Why, a marvelous thing is in this—that ye don’t know from whence he is, and he opened my eyes! ³¹Now, we know that God doesn’t hear sinners. But if any man is a worshipper of God and doeth His will, He hears him. ³²Since the world began, it wasn’t heard that any man opened the eyes of one who was born blind. ³³If this man were not from God, he could do nothing.” ³⁴They answered and said unto him, “Thou wast altogether born in sins, and dost thou teach us?” And they cast him out. ³⁵Yeshua heard that they had cast him out. And when He had found him, He said unto him, “Dost thou believe on the Son of God?” ³⁶He answered and said, “Who is he, sir, and I will believe on him.” ³⁷And Yeshua said unto him, “Thou hast both seen Him, and it is He who talks with thee!” ³⁸And he said, “Sir, I believe!” And he worshipped Him. ³⁹And Yeshua said, “I am come into this world for judgment so-that they who don’t see will see, and so-that they who see will be made blind!” ⁴⁰And some of the Pharisees who were with Him heard these words. And they said unto Him, “Are we also blind?” ⁴¹Yeshua said unto them, “If ye were blind, ye would have no sin. But now, ye say, ‘We see!’ Therefore your sin remains.”

Concentration on Children

The Bible has an undercurrent theme that has been overlooked by nearly all of its readers. Any reader could have discovered this theme by reading the following text:

Matthew 18:1 At the same time, the disciples came unto Yeshua, saying, “Who is the greatest in the Kingdom of the heavens?” ²And Yeshua called a little child unto Him. And He set him in the midst of them. ³And He said, “Faith I say unto you, except ye be converted and become as little children, ye shall not enter into the Kingdom of the heavens. ⁴Whosoever therefore shall humble himself as this little child, the same is greatest in the Kingdom of the heavens. ⁵And whoso shall receive one such little child in my Name receives me! ⁶But whoso shall offend one of these little ones who believe in me, it were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the sea! ⁷Woe unto the world because of offences! For it must needs be that offences come. But woe to that man by whom the offence comes! ⁸Therefore, if thy hand or thy foot offends thee, cut them off and cast from thee! It is better for thee to enter into life halt or maimed rather than to be cast into everlasting fire having two hands or two feet! ⁹And if thine eye offends thee, pluck it out and cast from thee! It is better for thee to enter into life with one eye rather than to be cast into hell fire having two eyes! ¹⁰Take heed that ye don’t despise one of these little ones. For I say unto you that their angels in the heavens do always behold the face of my Father Who is in the heavens! ¹¹For the Son of man is come to save that which was lost. ¹²How do ye think? If a man has a hundred sheep, and one of them is gone astray, doesn’t he leave the ninety and nine? And he goes into the mountains and seeks that which is gone astray! ¹³And if so be that he finds it, faith I say unto you, he rejoices more of that than of the ninety and nine that didn’t go astray! ¹⁴Even so, it isn’t the will of your Father Who is in the heavens that one of these little ones will perish. ¹⁵And if thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. ¹⁶But if he will not hearken,take one or two more with thee so that every word will be established in the mouth of two or three witnesses. ¹⁷And if he shall neglect to hearken to them, tell unto the Congregation! And if he neglects to hearken to the Congregation, he shall be as a Gentile man and a publican unto thee! ¹⁸Faith I say unto you, whatsoever ye shall bind on earth shall be bound in the heavens! And whatsoever ye shall loose on earth shall be loosed in the heavens. ¹⁹Again I say unto you that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them by my Father Who is in the heavens. ²⁰For where two or three are gathered together in my Name, I am there in the midst of them!”

The theme of this section is children, and their being harmed or killed (“offended”), and their being lost and found. While this sounds like an almost romantic theme, it isn’t. This text combines with many other texts that also refer to children, often not directly mentioning them at all. An example of such a text is Psalm 126. It is all about children being brought to Mount Zion during the Tribulation, but is stated in such a way that only a careful reader of a literally rendered version will easily see it. A literal rendering of this psalm is given next:

Psalm 126:1 A Song of the steps in Yehovah’s returning the captivity of Zion.

We were as dreamers. ²Then our mouth shall be filled of laughter, and our tongue a ululation. Then they shall say in the races, “Yehovah made big to do with these! ³Yehovah made big to do with us. We were happy-ones!” ⁴Return, Yehovah, our returning-ones as rivulets in the Negev. ⁵The seeders with a tear shall reap with a ululation. ⁶Walking, he shall walk and weep, lifting, drawing the seed. Coming, he shall come with a ululation carrying his bundles.

It doesn’t take great imagination to see that this text is about children being carried to Mount Zion by rescuers.

Many other texts address issues of children, and some texts address children. Yet, readers of the Bible almost universally refuse to believe that these texts are literally to children. An example follows:

1 John 2:13 “I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.”

Folks love to spiritualize (symbolize and allegorize) Biblical texts rather than to believe them. It would be like a game if it were not a serious case of unbelief.

A major focus in the Bible is on saving the lives of children, and a major timing focus of the Bible is the Tribulation (a seven-year period that will be the worst time in the history of the world, but will have the greatest number of miracles, and will see all Israel finally come to faith). No other religion or religious book has such a concentration on saving lives or on children, and certainly not on saving the lives of children. The Bible starts out with the importance of children; Sarai is barren, as is Rebecca, and Yehovah makes them fruitful. Yehovah either destroys or sends into captivity groups that pass their children through the fire (a torturous killing on a burning-hot idol). If the only way to save lives is to slaughter those who are determined to destroy others, Yehovah will do that; it is part of His work that He has promised.

What other faith concentrates on saving lives and on saving children?

Jews

Where There are Two Jews, There are Three Opinions

This statement shows the character of Jewish thought patterns. The ability to look at things from various angles has given the Jewish People real advantages. They have learned this technique through discussions of the Torah (the Teaching found in the first five books of the Bible, but truly the first six) that sometimes become heated. They sharpen each other in this way.

It is not at all likely that two Jewish individuals could have ever gotten together and written one book on one faith. The Talmud, a voluminous set of rabbinic opinions and commentaries on the rabbinic commentaries on the Torah (I worded it correctly), proves this. Had men written the Scriptures at their own personal promptings, the Scriptures would have been exactly like the Talmud: a huge volume filled with conflicting opinions, tales, and occult writings. In contrast, the Scriptures are concise, short, blunt, and extremely clear on issues of right and wrong, conduct, and the plans of God. The Talmud is filled with views disagreeing with other views. The Scriptures are void of rules that violate other rules, of forms of justice that violate other forms of justice, of ethics that violate other Scriptural ethics. The Bible does give exceptions to rules, but they do not conflict with the purposes of the Teaching.

There were not merely two Jews (with three opinions) who penned the Scriptures; there were above twenty! There are no arguments one against the others as there are in the Talmud. This Jewish agreement is impossible.

Mohammed and Joseph Smith were wise to pen their volumes alone.

The Curious Survival of the Chosen: of Israel

A striking feature of the Biblical faith is its centering on a small chosen race: Israel. Because the Bible accents the roles of this People, the People of Israel has been targeted many times for attack by those who claim to follow the Scriptures (the cruel, ruthless, stupid and ignorant ‘crusaders,’ for example). Others who were not Jewish and claimed to be prophets of God relegated Israel to lesser positions by offering their own ‘New Testament’-like equivalents to expand the Scriptures and teach how they must be viewed (Mohammed, Joseph Smith, Ellen White, etc.). These newer religious writings focused on races other than Israel, reinterpreting righteousness and the plans of God in ways in keeping with the cultures of the writers. The Jews could be annihilated without interfering with these writings. (The so-called ‘New Testament’ is not of this nature. The hope it propagates requires the Salvation and redemption of all Israel, the coming of Israel’s Messiah, and the Avraham’s, Isaac’s and Jacob’s ownership of the Land of Israel.

Nearly every race has had a hand in some form of cruelty against the Israeli race; yet the race has continued, and has survived acculturation (the process of getting ‘sucked into’ other cultures with the loss of identity). Even today, many Israelis attempt to ‘disappear’ among non‑Israelis, hoping to live normal lives. Yet, Israelis are still eventually identified, separated out, and thrown out no matter where they go or what they do. Israeli survival is guaranteed in the Scriptures.

The same Scriptures that guarantee Israel’s survival also guarantee that the Israelis will be hassled and hounded, driven from their homes and even slaughtered throughout the centuries until they do right before Yehovah.

Other faiths have no centering on the Israelis (except the faiths of White Supremacy; members of these faiths totally dedicate themselves to the Jews by concentrating on ways to destroy them; they thus become voluntary slaves to the Jews). The importance of Israel in the Bible is striking; Israel is a small people. There have been many attempts to destroy them, including their own attempts to control their births and the willingness of many Jews to abort their children. Yet, they are still in the ‘limelight,’ and they still survive as a race.

Resurrection is Dependent on Israel

What religious volume will guarantee the resurrection of the dead, and then make that resurrection totally dependent on the righteousness of a particular race? The Bible contains various texts that promise that all Saints will be resurrected. That resurrection awaits all Israel becoming righteous. Yet, this isn’t obviously stated in any text of which I am aware. The following is how I came to conclude this.

1. Messiah Yeshua will come with all His Saints:

1 Thessalonians 3:13 To the end He will establish your hearts unblameable in holiness before God—even our Father—at the coming of our Lord Messiah Yeshua with all His saints.

If He comes with all His Saints, no Saints are left behind.

2. All Saints must have incorruptible physical bodies:

1 Corinthians 15:51 Behold, I show you a mystery. We shall not all sleep, but we shall all be changed ⁵²in a moment, in the twinkling of an eye at the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible. And we shall be changed! ⁵³For this corruptible must put on incorruption, and this mortal shall put on immortality. ⁵⁴So, when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then the saying shall be brought to pass that is written, “Death is swallowed up in victory.”

Obtaining these physical, incorruptible bodies and returning alive to earth is resurrection; this is being brought back to earth from the dead.

3. Messiah Yeshua will only come when Jerusalem will openly declare the blessed status of One who comes with the Name Yehovah (referring to Yeshua):

Matthew 23:37 “Jerusalem! Jerusalem that kills the prophets and stones them who are sent unto thee! How often would I have gathered thy children together even as a hen gathers her chickens under wings, and ye would not! ³⁸Behold, your house is left unto you desolate. ³⁹For I say unto you, ye shall not see me henceforth until ye shall say, ‘Blessed is He Who comes with the Name Yehovah!’”

Thus, all of Jerusalem must be righteous and must have rightly identified the Messiah.

4. All Israel will know Truth and will understand the plans of Yehovah for this resurrection:

Hosea 5:15 “I [Yehovah] will go. And I will return to my place until they declare themselves guilty and seek my faces. They will seek me sunrise [very early] in their tribulation!” Hosea 6:1 “Walk! And we shall return to Yehovah! For He has torn, and He will heal us! He has smitten, and He will bandage us! ²He will make-us-alive after two days! He will raise us in the third day, and we shall live in His sight! ³Then we shall know! We shall follow on to know Yehovah! His going forth is prepared as the morning. And He shall come unto us as the rain—as the latter, former rain unto the land!”

This will occur when all Israel is saved:

Isaiah 45:17 Israel shall be saved in Yehovah with an everlasting salvation! Ye shall not be ashamed nor confounded world without end!

This will occur when all Israel has no ungodliness and no sins:

Romans 11:26 And so, all Israel shall be saved as it is written, “The Deliverer shall come out of Zion and shall turn away ungodliness from Jacob!” ²⁷ “For this is my covenant unto them when I shall take away their sins!”

Thus, the resurrection awaits all Israel becoming righteous. No other faith places its entire plan in the entire righteousness of an entire race and an entire people!

Races

Descriptions of Other Races are Too Accurate to be Accidental

The Jewish Scriptures contain descriptions of some races, their ancestry and their characteristics, as well as where they settled. Texts also describe some of their roles they will fulfill in the End Times. Properly characterizing a race is difficult, since prejudice is usually mixed into the description; yet these Scriptures speak of other races in a candid manner. One of the Tribes of Israel “will not excel.” Ishmael is called a “wild ass man” with his hand being against everyone else’s hand, and vice versa.

While there might be much reason for Jewish writers to write harshly regarding some Middle Eastern neighbours, these writings are far harsher toward the Israelis. Descriptions of each group are accurate, though penned by a number of writers over great spaces of time.

The Bible speaks of Iraqis (called Chaldeans):

Habakkuk 1:6 “I am raising up the Chaldeans, a bitter and hasty race that shall march through the breadth of the land to possess the dwellingplaces not theirs.”

The description of bitter and hasty could give wisdom to any leader even thinking about entering into this race’s country to help the race solve its internal affairs.

Standardization among Different Races

Folks who have true faith in the Bible who are from very different races, cultures, and viewpoints on every area of living seem to understand the standards of the Bible, the person of the God of the Bible, and the basic plans of the God of the Bible in the very same way. Adherents of the faith of the Hebrew Scriptures from very diverse cultures can come together and exchange Biblical understandings with just as much ease as folks from the same culture.

Many other religions are culturally centered. One who aspires to become a Moslem, for example, soon learns that the ‘holy language’ is Arabic, the language of Allah. A devout Moslem must fit into an Islamic pattern (bowing five times a day, for example, and wearing traditional head coverings and body coverings if the person is female) in order to be considered a good Moslem.

One who adopts a Talmudic form of Judaism must conform to dress patterns and non‑Biblical Kosher and practice laws. (The Scriptures do have special Laws for the Israelis; the Talmud adds many laws, while the Scriptures forbid adding such laws.) Orthodox Judaism’s regulations make life difficult, and at times impossible if they are taken into a foreign and poor society where there is no set‑up for practices such as using certain tableware only for meat and other tableware only for dairy. The strictly Scriptural requirements for Jewish and non-Jewish adherents who fear Yehovah (known Biblically as Saints) are far more easily accomplished in any culture and among any race than are Orthodox strictures. Saints of each race understand these requirements that please God in the same way. How strange it is that a Jewish faith that is held by Jews who themselves are so extremely diverse is so standard!

Racial Views

Members of various races are invited to equally participate in many religions. Scriptural faith rejects concepts of the universal ‘brotherhood of man’ and the ‘fatherhood of God;’ yet, injustice toward another on the basis of race, culture, faith, status in society, or any other reason is violence against the Biblical God and His faith. The Bible’s purpose is for life, not for death. Does someone hold an idolatrous faith? That is Yehovah’s issue, not the issue of Yehovah’s followers. All (including males and females) are made in the image of this One God; doing injustice toward anyone is doing violence toward this God.

Jewish Scriptures teach three categories of individuals:

Sons of Adam—those not having Scriptural faith who do not choose evil-doing as a way of life
Workers of iniquity (lovers of doing wrong and being guilty of sin)
Children of God (who received the love of the Truth, having a true fear of the God of the Jewish Scriptures)

Every people (culture group) is given special abilities with which to do good. The same is true of every race.

Some societies have chosen to become evil (by Yehovah’s standards). They have practiced Scripturally abhorrent practices (like burning their children alive in order to increase the fertility of their lands, having sexual intercourse with animals, and doing human sacrifices). Yehovah gives them time and warning. He then commands or causes their annihilation. He does not command the annihilation of races or peoples that are idolatrous, yet peaceful—who do not practice vile violence. He does not command the annihilation of groups that regularly go to war as long as they are not practicing certain forms of vileness.

Can such a faith that commands justice, righteousness, love, etc. also openly command the annihilation of whole races, and be a good faith?

This faith recognizes the excellence of the design of all races. Every race has certain excellences and abilities that other races cannot do as well with as much interest and perfection. The Bible maintains racial identity and differences. It is a segregationist faith in one respect only: the Israelis are to be segregated from all races in order to serve (i.e., to slave for) all those races! It is a most curious form of segregation. It permits intermarriage, yet insists upon the Israelis remaining true to the culture of Yehovah and obedience to His commands. It commands the Israelis to live among all the races to teach them, yet to be distinct from the races by obedience to the Torah (the Teaching that gives special commands to the Israelis not given to the races). What other faith is centred on its members slaving for other races to teach them Truth and how to prosper?

The Strange View of Non-Israeli Races, Heroes and Heroines

How strange it is for a canon of Scriptures presented to the Jews to incorporate an entire book about a woman … who is not Jewish. (It does have one book about a woman who is Jewish.) That book makes the non-Jewish woman a heroine of the faith. Yet, all the writers of that canon are Jewish! The book of Ruth is such an example. She is from the Moabite race—a race that gave Israel much trouble. The Torah teaches about this race,

Deuteronomy 23:3 An Ammonite or Moabite shall not enter into the congregation of Yehovah. They shall not enter into the congregation of Yehovah to Hider even to their tenth generation ⁴because they didn’t meet you with bread and with water in the way when ye came forth from Egypt, and because they hired Balaam the son of Beor of Pethor of Mesopotamia against thee to curse thee!

Ruth became the ancestress of the greatest king of Israel: King David, and thus the ancestress of the Messiah! She does nothing heroic. She makes the Israeli People her people and the Israeli God her God, and she does what Naomi says.

While the book of Esther is about a Jewish woman, it hardly portrays her as a heroine on her own; her cousin warns and threatens her that if she doesn’t act, help will come from another source, and she and her father’s house will be destroyed.

Offering writings to one race that show such candidness regarding that race and others outside the race would not be a good way to win readers!

In the set of Jewish books known as the New Testament, one identified as the Saviour, the Messiah, and the Son of God is having a conversation with a woman of foreign descent. Here is a quote of the conversation:

Matthew 15:22 And behold, a woman of Canaan came out of the same coasts. And she shouted unto Him, saying, “Have mercy on me, Sir, son of David! My daughter is grievously vexed with a demon!” ²³And He didn’t answer her a word. And His disciples came and besought Him, saying, “Send her away! For she shouts after us!” ²⁴And He answered. And He said, “I am not sent but unto the lost sheep of the House of Israel.” ²⁵Then she came and prostrated to Him, saying, “Sir, help me!” ²⁶But He answered and said, “It is not appropriate to take the children’s bread and cast to dogs!” ²⁷And she said, “Truth, Sir. Yet, the dogs eat of the crumbs that fall from their masters’ table.” ²⁸Then Yeshua answered. And He said unto her, “Woman! Thy faith is great! Be it unto thee even as thou wilt!” And her daughter was made whole from that very hour.

Here is another quote of the same incident:

Mark 7:24 And He arose from there and went into the borders of Tyre and Sidon. And He entered into a house, and would have no man know. But He couldn’t be hidden. ²⁵For a woman whose young daughter had an unclean spirit heard of Him, and came and fell at His feet. ²⁶The woman was a Greek—a Syrophenician by race. And she besought Him that He would cast the demon out of her daughter. ²⁷But Yeshua said unto her, “The children will first be filled. For it is not appropriate to take the children’s bread and to cast unto the dogs.” ²⁸And she answered. And she said unto Him, “Yes, Sir, yet the dogs under the table eat from the children’s crumbs.” ²⁹And He said unto her, “Go thy way for this saying. The demon is gone out of thy daughter.”

This interchange would be repugnant to many if they read it. First, a woman is called a dog; since she is a female, she is being called a bitch. Then, a foreign woman is called a dog. Next, a grieving, pained woman is called a dog. On top of these, a woman who falls at Yeshua’s feet to worship Him is being called a dog. This is a faith being offered to the Jewish People! Some anti-Semitic folks who feel that the Jews think that they are superior to other races might exploit this content; yet it is recorded twice.

Most Jewish individuals do not feel as if their race or people is superior to others; some feel inferior being Jews. Some participants in some Jewish groups, however, strongly feel that their religions and standings are superior, just as some non-Jewish groups that loathe the Jewish People feel superior. Those among the Jews who do feel superior would not have wanted this interchange to be stated in so blatant a manner, inviting obvious repercussions from enemies. Other Jewish individuals would have seen this dialogue as cruel to this woman. Some non-Jewish readers would have been outraged that this Messiah would do such a thing. Why would writers have put this blatantly racial incident into texts if they desired this faith to be acceptable to Jews?

In another text, Naaman, the captain of the Syrian army that was making attacks and raids against Israel, captured a Jewish girl to take her home for a slave for his wife. The Jewish girl saw that Naaman had the scourge (normally translated as leprosy, but having nothing to do with the modern disease). She stated to Naaman’s wife, “If only my lord were with the prophet that is in Samaria! For he would heal him of his scourge!” Word got back to Naaman, and he went to his king (the king of Syria). His king sent him to the king of Israel to obtain healing, and the king in Israel was terrified. The prophet in Israel came, sent one of his slaves to Naaman, and told him what to do to be healed. Naaman finally hearkened to one of his own slaves, and was healed.

This book is either designed to offend its readers, or it must be true! Is healing an attacking, enemy captain reasonable?

If one were going to design a religion that would be attractive to a group for which it was intended, would it be profitable to have many heroes of the religion who were not of that group? Hebrew Scriptures do this on a fairly regular basis. Consider the following for two examples:

Luke 4:24 And [Yeshua] said, “I say faith unto you: No prophet is accepted in his own country. ²⁵But I tell you of a truth, many widows were in Israel in the days of Elijah, when the heavens were shut up three years and six months, when great famine was throughout all the land. ²⁶But Elias was sent unto none of them except unto Sarepta of Sidon, unto a woman, a widow. ²⁷And many lepers were in Israel in the time of Elisha the prophet. And none of them was cleansed except Naaman the Syrian.” ²⁸And all they in the synagogue were filled with wrath when they heard these things. ²⁹And they rose up and thrust Him out of the city. And they led Him unto the brow of the hill upon which their city was built in order to cast Him down headlong.

Then, there is the case of a non-Jewish whore who hid Israeli spies and helped them to confidently destroy her city because she knew that the God of Israel is the true God. She is a heroine, and she is in the very important lineage of King David and the Messiah. (Ruth also became part of the lineage of King David.) Why does this book show non-Jewish heroes and heroines?

If its purpose is to make the religion more attractive to outsiders, this miserably failed.

King David murdered a righteous and innocent Hittite.
There is a law that no Moabite is to come into the congregation of the Israelis; that doesn’t make a faith more attractive; it seems more exclusive.

So why have non-Jewish heroes and heroines?

A pagan priest (Jethro) gives wise counsel to Israel’s highest leader (Moses), and Moses does what he said. Why tell about an idolatrous priest outlining wisdom to Israel’s commander in this matter?

Either the writers of these volumes had no idea what their aim should be in writing, or they candidly wrote what happened, being directed by another being who does have a unified set of goals. If the second is true, and if some of the worst characters in the book are Jewish, either this faith is a looser from its beginnings, or it is a true record. Religious writers simply have no cause to teach about their gods by showing the inappropriate behavioral patterns of their own people, and making foreigners (including foreign pagans) heroes!

Mountains

Locations that Speak?

Do any other religions portray conversations between any god and a location as if a location has a soul, a mind and a voice to speak? The Bible does:

Isaiah 1:2 Hearken, heavens! And give ear, land! For Yehovah has spoken: “I have nourished and brought up children, and they have rebelled against me!”

If a reader isn’t certain that Yehovah spoke to the heavens and the land, consider this next text that has been literally rendered:

Isaiah 49:13 Sound-ye, heavens! And circle-dance, land! The mountains shall explode a sounding, because Yehovah consoled His people, and He will womb His humble-ones!

¹⁴And Zion said, “Yehovah forsook me, and my Lords forgot me.” ¹⁵ “Will a woman forget her breastfeeder from wombing the son of her belly? Ye shall forget these indeed, and I—I will not forget thee! ¹⁶Behold, I engraved thee upon palms [of hands]! Thy walls are continually straight-in-front-of me! ¹⁷Thy children hurried from thy demolishers and from thy wasters. They shall exit from thee!

¹⁸ “Lift around thine eyes! And see all of them! They were gathered. They came to thee. I live,” declared Yehovah! “For thou shall put-on all of them as my witness/ornament, and thou hast bound [jewelry] them as a bride! 19For thy wastes and thy desolations and the land of thy demolitions—for now thou shalt be squeezed from an inhabitant! And thy swallowers shall be far!

²⁰ “Again, the children of thy bereaving shall say in thine ears, ‘The place is too tight for me! Exact for me, and I have dwelt!’

²¹ “And thou shalt say in thine heart, ‘Who bore these to me? And I am bereft and a shaken heap, exposed [diaspora] and eschewed! And these—who brought-up? Behold, I, I remained, only I. These—where are they?’”

This text isn’t unique in the Bible. Conversations or soliloquies with locations occur more often than readers of the Bible realize. One location is so distressed by what its inhabitants are doing that it shouts for Yehovah to take action, and He does! He slaughters all the vile inhabitants of four cities!

Genesis 18:20 And Yehovah said, “Because the shout of Sodom and Gomorrah is great, and because their sin is very grievous, ²¹I will go down now, and I will see whether they have done altogether according to her shout that is come unto me. And if not, I will know!”

Yehovah was not furious against the location. He promised that Sodom will later be restored along with Jerusalem:

Ezekiel 16:52 “Thou [Jerusalem] also who has judged thy sisters, bear thine own shame for thy sins that thou hast committed, more abominable than they! They are more righteous than thou! Indeed, be thou confounded also, and bear thy shame in that thou hast justified thy sisters! ⁵³When I shall bring again their captivity—the captivity of Sodom and her daughters and the captivity of Samaria and her daughters, I will then bring again the captivity of thy captives in the midst of them. ⁵⁴And thou shalt bear thine own shame. And thou shalt be confounded in all that thou hast done, in that thou art a consolation unto them! ⁵⁵When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate!”

Children easily understand the idea of items speaking. Most normal adults will view such descriptions as allegorical in nature, fit only for the vivid imagination. This Bible is designed to give Truth, not fairy tales. If such descriptions are not Truth, they are fantastic lies.

Locations that Eject?

Leviticus 18:26 “Ye shall therefore keep my statutes and my judgments. And ye shall not commit from these abominations—any of your own race or any stranger who sojourns among you—²⁷for the men of the land who are before you have done all these abominations, and the land is defiled. ²⁸And the land won’t also spew you out when ye defile her, as she spewed out the races that are before you!”

Leviticus 20:22 “Ye shall therefore keep all my statutes and all my judgments. And ye shall do them. And the land where I am bringing you to dwell in her won’t spew you out!”

The Bible portrays locations as living entities. Some other faiths may also do the same, but the Bible prohibits worshipping any object, and this includes worshipping land or items made from the land (including items made from trees and items made from gold).

Standards

High Standards

The Impossible Standard

Individuals who present a new religion or add to another that is already present should make its standards possible to keep. Mohammed made the standards possible to keep in the Koran—at least for all who had the money and the ability to travel to Mecca. The Hebrew Scriptures, though, start out with standards that most assume cannot be attained by any mortal human, but only by a God. One such standard is to be perfect and without sin. Adding to futility, the Scriptures teach that no person is able to obtain the righteousness of removed sin by any act of goodness. (Moslems can obtain righteousness by an act of lethal heroism in a Jihad.) The Jewish Scriptures then command readers to be righteous.

Some other religions aim toward perfection, but a person usually must be in a special circumstance to approach this perfection (as with Buddhist and Roman Catholic monks who leave society and its pollutions). The Hebrew Scriptures don’t teach adherents to physically separate themselves from the world (unless it is for a brief time), but to partake with others who are not adherents to the faith—only not in the sins.

Most who claim to be believers in these Scriptures adopt the standards of non‑Biblical faiths by rejecting the idea of living a life of successful sin‑refusal, and by trying to obtain righteousness by good deeds. They have rejected Scriptural teachings, though they usually do not know it and would strongly deny it.

No faith sets up an impossible standard, and then expects converts to naturally live by it. Yet, the Scriptures claim that anyone can easily refuse to sin by the power of the God of Israel, and that one can be made righteous by the work of the same God of Israel. Every other religion rejects these ideas. Jewish Scriptures are either totally ridiculous or they are truth; there is no in-between.

Admission of Small Numbers of Adherents

There are some very tiny religions in the world. Some have as few as one member. Others, of course, are very large. Some religions are private, and new members are undesirable. Most religions, however, work hard to increase membership. That is just good business.

Yeshua stated, “When the son of man comes, will he find faith on the earth?” The question is rhetorical with an assumed answer, “Not much,” showing that Biblical faith will be rare at that time rather than common.

During the latter part of the Tribulation, when Mount Zion will be the only permanently placed safe haven (besides Yehovah Himself appearing as a very tall and large Rock and fortress for some who must have that shelter, or die), few will find the very physical gate on Mount Zion, beyond which is the way that leads to life:

Matthew 7:13 “Enter ye in at the constricted gate. For, the gate is wide and the way is broad that leads to destruction, and there are many who go in there. ¹⁴For, the gate is constricted and the way is narrow that leads unto life, and there are few who find it.”

Only those saving the lives of Israelis (Jews), or those who need to be physically saved from death (like Jewish babies) will be allowed onto Mount Zion. Those who seek to save their own lives (alone) will not gain entry, and will be killed if they don’t seek to save the lives of others.

The Bible is all about saving lives.

The Bible admits to always have a proportionately small number of followers (except during one short period of time, when it will be in the majority: at the beginning of the Millennium; and this majority will be short-lived). How strange that a faith system would so candidly portray its lack of success among men in such an open way! While followers of secret religions are not concerned with letting the world know of their success or failure among men, the Scriptures openly portray every detail, giving all readers a detailed listing of how to tell who truly is an adherent, and who is not. This listing shows why the numbers are always small. It isn’t because of difficulty; it is because so few are willing to receive the love of the Truth, without which they cannot be saved.

2 Thessalonians 2:10 For, they didn’t receive the love of the Truth, that they might be saved.

The Biblical Standard for Its Prophets and Secular Leaders

Prophets exist in a number of popular world‑religions. A prophet is one who directly quotes a god, giving those exact quotes to hearers. A prophet is a bringer in Hebrew.

The Biblical standard for a prophet is quoting the God of Israel 100% correctly all the time when prophesying. The Biblical reaction to a prophet who doesn’t speak with that accuracy is death. Prophecy is so important, that anyone lying about what a god says is attempting to get hearkeners killed.

The men who penned Scriptures wrote this standard for prophecy when they, themselves, were prophesying in the process of writing the original manuscripts! They would have had to be insane to tell folks to whom they were writing that if anything they said was not true, the people were obliged to kill them!

While the Israelis put some Scriptural writers to death, the most faithful of the Israeli people recognized the writings as Scriptures, not as lies. Those who were put to death were not put to death for being false prophets, but for angering the leadership with their blunt denunciations of the leaders’ and the people’s sins.

The Torah held Israel’s secular leaders to a higher standard than the people. (In truth, Israel didn’t have secular leaders. All rulers were living examples of spiritual practices, whether Godly or pagan. I am referring to non-priestly leaders, however, when I speak of secular leaders.) It states that a king must not multiply wives to himself, for example. Regular Israelis could have more than one wife. Some kings (David and Solomon) violated this, and caused many problems.

Leaders are held responsible to a higher standard, and they are in greater danger from incurring the wrath of the God of the Bible. (This is not a popular way to construct a faith.) Prophets of the Biblical faith publicly excoriated leaders for sin.

In Islamic countries, including theocracies (where Islamic spiritual leaders dictate to secular leaders of every rank and to the populations regarding spirituality), leaders must be careful to not offend spiritual leaders, but they are not in danger from their Allah in the way that Israeli leaders are from Yehovah. There is no longer a prophet in Islam, since Mohamed was the last and final prophet of their Allah. This is not true for Israel. The Bible states when prophets will no longer prophesy: during the Millennium when Yehovah Himself will be King over all kings. Prophets will not be necessary, since Yeshua will personally dictate and announce.

In the meantime, secular leaders of Israel may not feel accountable to Yehovah the God of Israel, but they are. If the Bible is Truth, there is no person of any rank or authority anywhere in the world who has not been directly given that rank and position by Yehovah. Anyone in any position will be able to benefit or harm, and will be held responsible for what he/she does; every authority is from Yehovah’s hand. What other faith teaches that every rank in all human societies is given by one God?

The High Standard of the Spiritual Leaders to be Servants and to be Totally Accountable

Faiths generally have rulers and interpreters of the gods that rule over ‘commoners,’ folks who are not professional clergy. Depending on the religion, rulers can even obtain statuses as gods themselves.

Clergy often has a hold over the people and can manipulate with great power. Clergy sometimes rules over government leaders.

Biblical faith differs in very important ways. Yehovah commands all in the faith, including leaders, to be servants (slaves). Rank in the Kingdom of God will always be determined by faithfulness as a servant (slave) and being obedient to Yehovah.

Biblical words translated servant and serve refer to slave and slaving. Slavery is working without pay or with minor pay for the benefit of others, having very limited rights and being treated as owned, as in a dictatorship.

We are used to slavery in every society. Militaries throughout the world are legal and proper forms of slavery, since all in the military are owned. Military folks do receive some monetary compensation so that they can save a little, have a little extra, etc., but they are told where to go, when to go, and what to do, including being commanded to give up their lives. Biblical servanthood is always comparable to military service. Everyone who resents being owned and commanded will never fit in the Kingdom of God. Leaders are not exempt; they are examples.

A Biblical spiritual leader, then, will be held responsible to serve (slave for) each person to whom and for whom he/she is responsible. This person will be accessible by all to whom he is responsible. Arrogance is never right or permitted. (There will be no pulpit guards to keep lay folks from asking pastors questions at the end of sermons.)

If the Scriptures hold such a high standard for those claiming adherence to them, it holds a higher standard for the People of the Book (Scriptures)—for the Jews. All Jews are born owned by Yehovah (whether they like it or not, and whether they acknowledge this ownership or not). Jewish leaders have a standard by which to live that is commensurately higher than Jews who are not in leadership.

The Scriptures teach that Biblical Saints must judge those who are considered Saints:

1 Corinthians 5:9 “I wrote unto you in a letter to not company with fornicators—¹⁰yet not altogether with the fornicators of this world or with the covetous or extortioners or with idolaters, for then would have to go out of the world. ¹¹But I have now written unto you to not keep company if any man that is called a brother is a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner—no, not to eat with such a one. ¹²For what have I to do to also judge them that are outside? Don’t ye judge them that are within? ¹³But God judges them who are outside. Therefore, put away that wicked person from among yourselves!”

Saints have no business judging non-saints in spiritual matters.

Many followers of most religions are outraged when outsiders violate their religions. Those who follow the Hebrew Scriptures must only be outraged by adherents to the Biblical faith who violate that faith; sinners who are not in the Biblical faith will sin, and Saints must expect that rather than being outraged by it. (Saints certainly may practice self-defense, and they are more obliged to defend the innocent from the hands of the guilty, if they are able.)

A leader who follows the Hebrew Scriptures must do as Daniel did who was put in charge of all the practitioners of the occult in the Babylonian empire. Daniel did not try to persuade these practitioners away from their faith, nor did he seek to get them killed when he had a perfect opportunity. Instead, he wisely governed them, himself being a slave, making certain that they followed Babylonian law as they practiced their own religion. Daniel walked himself in the fear of the God of Israel in every way.

Islam’s ayatollahs and imams can command kidnappings and executions to purge out infidels and foreigners. No Islamic prophet comes against Islam’s leaders to declare their sins. They can even rig an election, killing some followers of Islam, and there is no prophetic demand that the leaders turn and do right. The religion is considered the justice, and anyone who is not of the religion is an enemy. This was not true in Israel.

Islam’s ayatollahs do not have to be servants (slaves) in all things, though they do serve their peoples. They are not held accountable (in this life), and their faith gives them relatively free hands to represent Allah. (This is a distinct contrast to the faith of the Bible; followers of Yehovah have a far less free hand to do as they may desire if it is wrong.) Thus, rulers in Islam are much like the popes in Roman Catholicism and like religious leaders in so many religions around the world. The Bible is unique in the areas of servanthood and accountability.

The means justifies the end, according to the Biblical faith. This faith will be unpopular anywhere prophets tell lies and leaders sin!

High Demands for Sin Payment

The Jewish Scriptures teach that the wages of sin is death. Some animal sacrifices portray this in a show-and-tell format. A thoughtful person realizes that an innocent animal cannot possibly die for the sins of a human, cleansing that human from sin. Sin was the human’s fault, not the innocent animal’s fault. Slaying the animal is a demonstration of the price of sin, not a covering or removal of it.

The Israeli priest makes a covering for the sin—the priest also being a type. The remembrance of sin demonstrates that it is still before Yehovah. One remembrance is done on Yom HaKippurim (the so-called Day of Atonement) every year by the faithful of Israel.

Other religions either consider sin less important or important enough to sacrifice a human to appease gods. Jewish Scriptures account no person as truly innocent (except God) unless that person has had sin removed, or unless that person truly never had opportunity to either sin or have sin removed (an unborn child, for example).

Every person must and will give an account and full payment for his own sin, unless… The Jewish Scriptures teach that God has the power to secure payment for sin, put sin away, and totally justify the individual (justify = render righteous), and that Yehovah is more than willing to do this for anyone who desires this and who is willing to receive the love of the Truth. Other religions find these concepts unacceptable. Those religions use one of the following means to relieve sin:

Paying by good deeds
Sacrificing a human to pay for the sins of multiple humans
Sacrificing an angel to pay for the sins of multiple humans (so-called ‘Jehovah’s Witnesses’ and Seventh-Day Adventists are in this category)
Sacrificing an animal to cover for the sins of a human
Denying that sin is important
Confessing sins (no real change required)

Some religions have no concept of sin at all; right and wrong are issues of society or personal preferences. All these religions are more popular and easier to accept than a religion that states that one deserves death for sin, and only an eternally living deity can remove sin by personally being the sacrifice.

The Acceptable Sacrifice

Hebrew Scriptures describe many sacrifices. These same Scriptures teach that all these sacrifices do not accomplish any Spiritual change for the sacrificing person.

Hebrews 10:4 It is not possible that the blood of bulls and of goats should take away sins.

Yehovah commanded scheduled times when sins would be brought to remembrance regardless of sacrifices previously offered for them. The blood of an innocent lamb, ram, goat or bull does not ‘make right’ the wrong done by the person who sinned. A guilty man cannot offer himself for his own sin, since he is at best a polluted sacrifice.

Some faiths skirt the issues of sin. Other faiths teach that a sacrifice of a child is good enough to cover parents’ sins or to make a good crop. Some faiths imply that lighting a candle will accomplish a spiritual request. Other faiths teach that good deeds take care of bad deeds by outweighing them. Some faiths hold that there is no sin. Other faiths teach that gifts or bribes given to the gods will take care of the problem.

Jewish Scriptures directly face issues of sin. Full payment must be made for every sin that has ever occurred in the entire universe. Yet, no person can take care of his own sin. Period.

The only one capable of taking care of the sins of His creation is the very God who created. He Himself must pay the supreme price without the aid of man. This is either true or insane. How can a god die? Yet, the Bible teaches that one, a Messiah—an anointed one—will take care of the sin-problem for all. Only those who determine to grasp this gift will receive its benefits. This Messiah, then, is a separate being from God. The Scriptures then teach that this Messiah must necessarily be very God Himself in order to do this work of sin removal.

Biblical faith differs from other faiths in another respect: this Messiah will die once for all sin. Unless he is God, he cannot be worth the price of all sin. Even a righteous man cannot take care of the sins of another man.

This faith, then, involves a human sacrifice of a god. Is this a faith worth considering? Other faiths consider this totally unreasonable, and the majority of humans in the world view this faith as false. Either it is true or writers who were insane constructed it.

Scriptures describe the Biblical God as being of great Grace (that is, having a fervent, ardent zeal by which one is actuated) toward His creation, and willing to pay such a price. If this faith is false, it is a horrible tale of blood that should not be told to children. Imagine telling a child that a god-man must die because the child told a lie or stole a stick of chewing gum. If this faith is true, every other faith is not. No other god is portrayed as having this type of love for his creation─indeed, so much love for that child, that he would be willing to pay such a price to see that child turn from destruction.

The Ease of Entrance into the Faith; the Difficulty of Entrance into the Faith

Some faiths offer easy access into them, taking anyone in. Other faiths have complex rituals that are painful or very difficult to complete. The faith expressed in the Scriptures has a very different nature.

The Bible teaches that one who truly believes, and whose obedience of faith (good works) bears out that belief, is truly in the faith.

James 2:20 But wilt thou know, vain man, that faith without works is dead?

James 2:26 For as the body without the spirit is dead, so faith without works is also dead.

Obedience comes about by what the Bible calls the fear of Yehovah (fear of the LORD, King James Version). This fear is far beyond ‘reverential awe,’ respect, and the like. It is a genuine terror-fear, but does not harm the fearer or render the fearer unable to function. Rather, it gives the fearer much boldness to do right and justice (according to the perspective of Biblical Writings).

At the same time, the Bible teaches that one must come by grace via faith:

Ephesians 2:8 Ye are saved by grace via faith—and that, not of yourselves—the gift of God, ⁹not of works, lest any man should boast.

Grace is the gift of God; it is His fervent, ardent zeal by which He is activated (motivated to action).

Romans 5:15 But not as the offence, so also is the free gift! For if many are dead through the offence of one, the grace of God (and the gift by the grace of the one man: Messiah Yeshua) has much more abounded unto many.

Thus, one who simply wants to believe, but doesn’t have the gift of grace, can’t! Of course, everyone who truly desires this gift of His grace will obtain it. Anyone who is willing to receive the love of the Truth meets the requirements. (Not many folks fit this category.)

What is faith, according to the Bible?

Hebrews 11:1 Faith is the substance of things hoped for, the evidence of things not seen.

Another way of saying the same thing is this:

Faith is the assurance of things expected, the conviction of things not seen. Assurance is certainty. Expectation must always be based upon the nature of the one from whom the expectation will come. That person or group must have proven always to be true to his nature. Conviction is the result of personal certainty, but it is not transferable to another person. Each one must be convicted/convinced on his own. Things not seen are things that have not yet been realized in life. They are expected to come, but they have not yet occurred.

Faith, therefore, must be based on a command, a promise, or a statement of one who is always consistent in bringing events to pass when promised.

How does faith come, according to the Bible?

Romans 10:17 Faith is by hearkening, and hearkening is by the word of God.

The order appears reversed. A person must first obtain the Word of God by some means and in some infallible form. (Yehovah is very willing to get this to any person who desires it, if the Bible is Truth.) The person then must hearken to the Word of God, taking it quite literally. Then, and only then, can faith come. Any other order of obtaining faith isn’t according to the Bible, and cannot result in a Biblical faith.

What other religion presents such means as the only way to obtain faith?

The vast majority of those who claim this faith as their own are deeply and permanently deceived. They desired a religion that suits their present lifestyle, perspectives, and their imagination of what a religion should be and demand. They cannot be saved, since they won’t even receive the love of the Truth.

One must come as a child with the type of humility that a young child demonstrates. Anyone who will not approach this faith as a child would will never be successful in obtaining this faith. (Children take things literally.) It is a very exclusive faith in this way; only a small minority will obtain this faith—not because of difficulty, but because of the required approach.

Thus, it is the easiest faith to enter, since a child is well equipped to enter. It is the most difficult, since one can only enter by being granted the gift of His grace—His fervent and burning zeal for that person. Now, either this is the true or it is most unfair and contemptible, and is far inferior to better faiths that allow entrance in a much more objective manner.

All Adherents Must Become as Little Children?

Find any other faith in which those who are the deepest in that faith are the most child-like in their view, their acceptance of truth, and their doctrinal understanding, while gullibility in that faith is completely unacceptable.

At theological seminaries where Jewish Scriptures are taught, child-likeness is not considered a virtue. The God of the Scriptures is seen as being very complex, and the Scriptures are viewed as being equally complex. Therefore, one must be brilliant to properly understand Scriptures, though almost all teachers in ‘Christian’ seminaries admit that no one needs to know very much in order to be ‘saved.’ This leads to the conclusion that one mustn’t really study the Bible to be saved; studying the Bible is an ‘extracurricular activity.’ The Bible teaches otherwise: a child can understand Yehovah the God of Israel and His sayings, and philosophers almost never can understand Yehovah or the Bible.

All Hebrew terminology referring to God and the interaction He has with man is very simple. Man complicates things according to his own arrogance, and teachers teach this complex arrogance to theological students.

All vocabulary words used in Hebrew, Chaldee, and even Greek found in the Bible are never philosophically deep, though professors of religion have a way of making them sound like philosophical technicalities. Directly translating these words into other languages including English can be tough on an honest translator who desires to deliver a formal equivalent translation (giving the true and literal meanings of words, phrases and sentences), but that does not mean that Hebrew or Chaldee words are beyond the understanding of a child. Translators are not used to thinking like a child, and they are used to changing texts into what they are not in order to make them smooth.

The simple way Scriptures are written defies logic. Religion supposedly should be complex in order to deal with life’s complexities. Descriptions of existence, creation, human-human interactions, god-human interactions, laws for a race (the Law of Moses, for example), methodology of righteousness, methodology of justice, and everlasting judgment should all be very complex. Yet, Scriptures give these topics very short and concise descriptions accenting the most curious details. It is as if a child were describing many of these things. The first six books are written as if by a child (except for the names), if one looks at the simplicity alone.

Scriptures are profound, deep, heavy, penetrating and serious, but most understand and teach that they are also enigmatic, mysterious, abstract and difficult, loaded with hidden meanings. Yet, Yehovah commanded, “And thou shalt repeat them diligently into thy children when thou goest out and when thou comest in, when thou liest down and when thou risest…” If the Scriptures are designed for children, Yehovah designed them to be understood by anyone who cares to consider issues as a child considers issues. Children first think literally. They also think along the lines of justice (“That’s not fair!”), holiness (“That’s mine! I want my doll!”), and righteousness (“You told a lie!”).

Only the deeply initiated have access to the secrets of some other faiths. Priests of these faiths isolate and separate themselves from the less learned in order to maintain purity.

Some faiths are mainly theoretical in nature. Many so-called ‘Christian’ faiths thought to be Biblical in nature are Christianized imitations of eastern religions. Teachers in these faiths teach texts as symbolic, as allegorical, or as spiritualizations. Such theoretical faiths are inconsistent with childlikeness (though the advocates of these faiths would usually disagree with this statement). Children are never theoretical in their understanding; they are always practical with great imaginations.

Those attracted to theoretical faiths appreciate them because they feel that they can understand them. A child-like faith seems too simplistic to explain complicated issues of life, so this approach is dismissed as being for the ignorant.

There are many private religions in the world. Some are only for family members; others are only for those who meet certain initiation requirements. Some of these private religions deny that they are even religions, just as some denominations deny that they are denominations by calling themselves non-denominational (which literally means unnamed, yet they accept a 501-C3 tax exempt status that requires a specific name). Free Masonry dogma denies that it promotes a separate religion. Active (and inactive) Free Masons are very religious in their fervour, including when they need a bargain or help from a judge. None of these private and secret religions has any child-like character to them.

Children are not private in their views. Children openly live what they believe. They must be taught to be secretive and private. They are normally little ‘tape recorders’ with the play mode being on all the time (unless they have suffered some traumatic experience that causes them to withdraw).

Much more could be said about the way children are. Few religious faiths are known for their childlike requirements. Those who are not childlike in this faith are not in this faith.

Change

The Potent Change in the Lives of Those Who Fear the God of the Bible

The best proof of the benefit of any religious system is its good effects upon its adherents.

When folks adopt religions, they adopt a series of practices in order to please or appease the god(s) of those religions, and to please or appease the religions’ priests. Practices come first; mindsets change with the new practices, while caring adherents get deeper into the ‘mysteries’ of their religions.

A similar order is set with the Hebrew Scriptures based on the following text quoted above (that is from the ‘New Testament’):

Romans 10:17 Faith is from hearkening, and hearkening is via the word of God.

As I mentioned above, the order it declares appears reversed.

The Word of God must first be obtained in some form that is understandable.
Hearkening is the next step; one must do as the Word of God states.
Faith is able to come only after these two (obtaining the Word of God, and hearkening to it).

The idea isn’t to please or appease the unknown deity, but to see if hearkening produces results. It is akin to the following text:

Psalm 34:8 Taste and see that Yehovah is good! Blessed is the man who trusts in Him!

If a person truly comes to faith by the above means in the above order, the change in that person will be strong; it is sometimes even evident to those who don’t know the person very well.

The change is in the person, not in the environment. The change isn’t from one addiction to another.

This change sometimes elicits a strong reaction from some around the person, even when the person does not become weird, but is far more sensitive to do only right.

Only a small percentage of those who claim to become adherents of the God of the Hebrew Scriptures actually become so; others either do not change (or change for long), or become very religious (indicating pride, attention-seeking, etc.). While claimants may go through a genuine change after claiming their new faith, the change often wears off after a while, or becomes a perverted caricature of true faith. The true Believer will gain a reputation from some of his enemies of being a truly ‘good’ or ‘Godly’ person after a while of growth. (That doesn’t mean that the enemies will hate the person any less.)

Some who have been harmless and greatly feared God have been hated.

All religions produce changes, and some changes are quite profound. Some religions produce changes for the better; others produce changes toward violence and bitterness. Anyone who becomes a fearer of Yehovah, the Gods of the Bible, will show the following characteristics:

Humility that is unfeigned (not faked): knowing one’s true rank and responsibilities before others, and living according to that rank and those responsibilities
A true fear of Yehovah
A strong desire to save the lives of others, including those in other religions, when such a need and an opportunity are clearly put before him/her
A true, unfeigned respect for kings, presidents, dictators, etc., knowing that Yehovah placed them in those positions
A willingness to disobey commands of kings, presidents, dictators, etc., when those commands are in violation of Yehovah’s commands, while still demonstrating full respect for the leaders
An abhorrence of sin
A delight in righteousness
A willingness to work hard (as a slave) for pagans if that is the position that the Saint has
A hater of corruption (bribes, payoffs, etc.)
A person who wisely does not attempt to remove another’s faith
A person who has received the love of the Truth, not just the Truth

Few faiths around the world will have these characteristics combined.

Fruit Production: The Measure of Reward and Genuineness

Scriptures refer to human fruit production; this will be the basis of all reward. Every act that is considered producing good fruit is an ethical and/or moral act in obedience to the faith and in keeping with the faith’s justice and righteousness.

Consider an Islamic holy warrior who kills a peaceful ‘enemy of Islam’ (one who doesn’t have the faith of Islam) in an Islamic holy war. The peaceful person would never have done harm or violence to a follower of Islam or to his/her neighbour. The killer of this person is considered an Islamic hero, worthy of great reward in heaven. Biblical faith is quite the opposite. A hero is one who saves the life of a peaceful unbeliever in the Bible. One who kills a peaceable unbeliever just because he/she does not believe in the God of Israel is no hero, but a murderer. No one in Biblical faith has the right or obligation to kill another in some cause of defense of this faith.

Galatians 5:22 The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, ²³meekness, temperance. There is no law against such.

Ephesians 5:9 The fruit of the Spirit is in all goodness and righteousness and Truth.

If these things are the fruit of the Spirit of God, they will be ‘the fruit’ of anyone who is in line with the Spirit of God.

Yehovah commanded Israelis to write copies of the Teaching of Yehovah on Israel’s gates and doorposts so that folks passing through Israel would know Biblical right and wrong, the character of the God of Israel, and His plans. Yehovah commanded the Israelis to treat sojourners very well. If a sojourning idolater (one who followed some other god besides the God of Israel) came to the territory, as long as he/she did not worship the false god at that time and did not violate a few very simple rules (like doing business on the Sabbath), he/she was quite welcome to come, be a guest, live off the land, and investigate regarding the God of Israel. If the sojourner desired to participate in eating the Passover, the only requirement was that a male sojourner had to first be circumcised. (A female was never circumcised in Israel.) Yehovah commanded the Israelis to love the peaceable sojourner who is within Israel’s gates.

Every faith has ways to tell if someone holds that faith. Some faiths require miraculous signs, some require wearing certain clothing, and some require memberships in clubs and churches. Scriptural faith, however, focuses on the conduct of the person without considering special dress, a special location, and some ritualistic practice. There are no Buddhist-style monks in this faith. One has no business being a hermit in order to do this faith, but instead must be profitable and beneficial to others.

The Bible never condones arguing others into the faith. A proper teacher in this faith will infallibly teach, and will determine to aid others to be independent in the faith, relying upon Scriptures as the rule, and not on some human slant. Commentaries that are not infallible are anathema (accursed).

No fruit tree slings its fruit at persons or animals who eat it. The tree displays it so that pickers can come and eat as they desire.

Man must bring in the kingdom of Allah in Islam by subjugating all kingdoms to the interpreters of Islam. This is not at all true of the Biblical faith given to Israel. Personal ‘fruit’ can be perfectly inconsistent in Islam. Thus, the Twin-Tower murderers used whores before they went to an everlasting reward of virgins, according to what they were taught in Islam. (I never heard an Islamic leader condemn their sinful practices, and I didn’t hear an Islamic leader call them murderers.)

The Bible is just as much meant for the unbeliever to be able to judge faiths of claiming-believers as it is for one to come to understand the faith. It describes what constitutes good fruit so that all can judge.

The Certainty of Knowing Whether Oneself Is On the Path, Or Not

Adherents do not know whether they are certainly on the right path—the path to life—in some faiths. In other faiths, adherents are most definitely certain that they are the very chosen of their god(s), and they are unquestionably secure (in their minds). Scriptural faith is quite different in both regards.

First, a believer in the Bible can be certain of his/her Spiritual Salvation by looking at the Biblical standard for Salvation. The standard is not complex or difficult. The Scriptures are not at fault if many of its readers delude themselves into thinking they are in right standing before God when they are not.

Scriptures warn that one must check to be sure that he is in the faith; they warn of the deceitfulness of the heart:

2 Corinthians 13:5 Examine yourselves—whether ye are in the faith; prove your own selves.

Jeremiah 17:9 The heart is deceitful above all, and desperately wicked. Who can know it?

Most who are so definitely certain that they are secure in the Biblical way of life will usually be missing the fear of the God of the Jewish Scriptures, eliminating them from being among the faithful. Arrogance isn’t part of one who fears Yehovah. Humility is always part of the demonstration of Salvation.

1 John 2:3 And we know that we know Him by this: if we keep His commandments. ⁴He who says, “I know Him,” and doesn’t keep His commandments is a liar, and the Truth is not in him. ⁵But whoever keeps His word, faith, the love of God is perfected in him! We know that we are in Him by this!

Don’t mistake humility for weakness. The Bible describes Moshe (Moses) as the most humble man of his day; he was very good with the sword, and he slew quite a few bad guys with it.

Fervency

Religious Views of Fervency

Every faith has some form of fervency held by its stronger adherents. Some religions hold that one must entirely separate himself from society to really be committed. Thus, Catholicism, Buddhism and Krishna have some things in common. Others believe that one who is truly fervent in the faith will be a martyr by taking others down with him if that is the only obvious way to be rid of ‘infidels.’ This is true in one perspective of the Islamic concept of the Jihad, the holy war, where religious leaders have promised individuals that they will attain the highest heaven and its sexual delights by dying as a martyr in an Islamic fight. In some other religions, doing meditation for days on end shows fervency. The Bible is curious in this regard. Fervency to the faith is based upon the following:

living a Godly life where one already is
pursuing righteous dealings with others
being Biblically justice‑oriented (making right decisions based on all facts) with all (including family, friends, enemies, strangers, orphans, people at work, people in business)
demonstrating continuous obedience to the God of Israel.
Seeking to benefit those in the faith and those outside of the faith toward life if that is possible. (I will mention exceptions.)

If these sound hard, they are not difficult for one born of God. There is no trip to Mecca to make, and one need not bow down to a deity five times a day.

An exception appears to occur with Samson. His ministry was to begin to deliver the Israelis from the Palestinians; that ministry amounted to his killing Palestinians as a terrorist.

Folks in other faiths could easily use him as an example in order to promote terrorism. There is a problem with this, however. Had the Palestinians just stopped oppressing the Israelis, Samson would not have needed to continue.

Yehovah made Samson unstoppable and unkillable until Samson played with his ministerial gift instead of doing his work (of tearing up the Palestinians until they would relent). Thus, if another religion claims to have a true God, they should produce their miracle-working mighty man—not just a man who has success by clever decisions and aid from others, but also one who does miracles in the process. (A miracle is any useful act or event that absolutely cannot scientifically occur.) Samson did what he did to deliver the Israelis from Palestinian oppression.

Palestinians feel that they do what they do for exactly the same reason: to deliver themselves from Israeli oppression. Yet, Israel of today has desired to have a lasting peace with the Palestinians, and the Palestinians have determined that only Israel’s being banished from the land will bring peace to the region. In Samson’s day, the Palestinians were slavemasters over the Israelis, and they were determined to treat them in any way they chose as direct slaves. Thus, Samson was sent to deliver the Israelis from their hands; this mission included saving lives.

Being fervent in one’s faith is one thing; doing miracles that both enemies and friends know are miracles is another.

The Biblical tithe (as distinct from the ‘tithe’ that is preached today) was a food and drink party thrown in honour of the orphan, the widow, the sojourner and all Levites living within one’s gates in order to learn to fear Yehovah. (See Deuteronomy 14:22 and following to find the details of this party.) The tithe had to be in the form of food and drink (including alcohol), and never in the form of currency. It could not be used to support any ministerial pursuit. What kind of fervency does the Bible teach? Yehovah was very angry when these tithe parties were not being done (see Malachi 3:8 and following). Giving to meet the needs of the poor is common in a number of faiths, but a command to throw a party for these groups—see if there is any faith like this!

There is no Biblical command to monetarily support the priests, the grounds, the buildings, or any such thing. The only command is to love one’s neighbour. Obviously, one who lives by infallibly teaching the word ought to be able to live by this. How strange is a faith that places no support demands on its people! Deteriorated forms of ‘Christianity,’ of course, place monetary support demands on its followers. These demands differ little from many other religions with their gods in the world.

No person needs to change culture to be closer to the Biblical God. Islam insists on cultural changes.

Abraham did not need to ‘go to church’ or to a mosque. He did not need to go to a priest on a regular basis. He could travel and do his faith with fervent zeal. Yehovah commanded Israel to follow a system of types (persons, places, objects and events that were important in themselves, but that signified persons, places, objects and events that were far more important and that will be fulfilled). These limited travel, foods, dress, and even marriages of the Israelis in certain aspects, and were all designed to teach Gentiles. Yehovah did not command the vast majority of these instructional restrictions to the Gentiles, but He did give four commands that all pertained to idolatry to non-Jewish fearers of Yehovah:

To abstain from foods that have been offered to idols
To abstain from eating/drinking blood
To abstain from eating animals that were strangled
To abstain from fornication

Thus, a person who was not Jewish and who lived in a very different culture did not have to change to another culture except in the above respects and in righteousness, most forms of which are recognized as such in most cultures. (Thus, murder, adultery, theft, bearing false witness, etc. are recognized as wrong in most cultures; Jewish and non-Jewish Saints living among folks of different faiths and in Israel will have the same standards in these regards.)

A fervent follower of the Bible will be gracious to peaceful pagan neighbours, and will seek to save their lives should they be endangered. That fervent follower will not be setting himself/herself to change the faiths of neighbours, but to demonstrate the change of a New Creation in himself/herself. No fervent follower must have community or religious support to live Godly.

The Justice of Love and Vengeance

Some faiths incorporate vengeance as a main part of their dogma. Islam that is reported on the news has gained a reputation for this (though the name of the religion, Islam, is directly related to shalom meaning peace). Such faiths employ vengeance against those who are considered enemies and who are somehow stopping their success. They especially hate the presence of other faiths on their turf; it is as if members of those faiths feel threatened, and their deities also must feel threatened. Some faiths accent love as a main part of their dogma; ‘Hippy’ movements incorporated this. ‘Love’ faiths usually accent love, especially toward their own members. Discovering and defining what constitutes that love is usually difficult.

Hebrew Scriptures differ from these faiths in several aspects. They teach that vengeance belongs only to the God of these Scriptures as an inherent right, and adherents may take vengeance only under well-defined and limited circumstances.

The Scriptures define and describe love in very useful and clear terms, and command those who will obey the Scriptures to demonstrate love to personal enemies in many circumstances. (Self-defense and defense of the innocent against the violent are also right, according to the Scriptures.) The Scriptures tell the Israelis that one who does not love his brother who is made in the image of God does not love God, the image of Whom is on the brother.

Scriptural faith does not teach its adherents to defend the faith (as if it were susceptible to attack or libel), but instead to stand for what the Scriptures call justice and righteousness. Faiths in which folks must defend its creeds and its gods from libel and slander prove the weaknesses of the creeds and the gods. (Who can defend an almighty God? What creed is so weak, that it must be defended? Isn’t living it a sign of strength?)

Biblical faith teaches that Yehovah/Yeshua will perform forms of vengeance that are worldwide and catastrophic. In contrast to the Islamic faith, however, this vengeance will not be rendered to defend the faith, to bring in ‘Allah’s’ will, or to put down enemies so that it will be supreme; rather, this vengeance will be performed for the following reasons:

to execute the sentence against those who chose to take part in genocide against the Israeli people that Yehovah owns
to execute the sentence against those who did violence against the innocent
to execute the sentence against those who determined to refuse to help Jews when they had opportunity (even if their reasons were to save their own families)
to execute the sentence against those who physically identify with the world leader who will determine to be the only god for all man, who uses annihilation of the innocent to enforce his supremacy
to execute prophesied sentences against those who are determined to do away with Yehovah and His Messiah. (He doesn’t have His followers do this; He does this Himself. If He created all, He has the right to slaughter any part of His creation that determines to arrogantly try to annihilate Him and His property.)

Scriptural faith employs vengeance. It is also a faith with a form of love that other faiths do not and cannot incorporate, since that love is also directed to personal enemies. (Yehovah does not command that demonstration of love toward those who delight in causing themselves and others to be guilty of sin, knowing it is sin, and thus who love to do violence. He does sometimes command that love toward those who did great violence, however, who thought they were doing what was right. Saul of Tarshish, later known as the apostle Paul, was such a person. It is not unreasonable to see a number of parallels between him and Osama bin Ladin. They both were terrorists who thought they were doing their people good. They both showed fervency in their faiths. They both gave up the pursuit of personal wealth to stand for what they believed. How would the world be shaken if Osama bin Ladin came to fear the God of Avraham, Isaac, and Jacob!)

Good Deeds

Good Deeds Count in a Different Way

The Scriptures always commend a pagan for doing right. Every person wears the image of God (according to the Bible), and doing right fits with that image.

Only those who fear Yehovah and believe Him will be granted everlasting life. This fear and this faith will naturally lead to the obedience of faith. No person practically fears Yehovah and believes in Him while clinging to false gods.

If a person does right with a right motive, the Bible recognizes this as good.
If a person does right with a wrong motive, the Bible recognizes this act of doing right as good; the bad motive does not detract in any way from the goodness of the act.
If a person does wrong with a bad motive, the Bible recognizes this as bad or evil (bad, if there is no ethical or moral violation; evil if there is ethical and/or moral sin involved).
If a person does wrong with a good motive, the Bible recognizes this as wrong, nonetheless. Everyone will be held accountable for both actions and words.

Some religions put no stock in doing good if those doing good aren’t followers. The Bible takes the opposite view: doing good is always good.

Everlasting Salvation, on the other hand, can only be acquired by works (you read it right)—by the works of the Messiah. No person can do the works necessary to acquire this type of Salvation for himself or for anyone else.

When a sinner does good works, they are truly good; they also tend to prove that the sinner is very capable of doing good! Yet, if that sinner refuses to grasp the very goodness of God that leads to repentance, and if that sinner scorns or avoids the gift of the Grace of Yehovah, that sinner is showing terrible ungratefulness for his/her Creator and Giver of life. The good that the sinner did will remain on record until the sinner sins; that will remove the record of the righteousness that he/she has done:

Ezekiel 3:20 “When a righteous man turns from his righteousness and commits iniquity, and I lay a stumblingblock before him, he shall die! Because thou hast not given him warning, he shall die in his sin, and his righteousness that he has done shall not be remembered. And I will require his blood at thy hand!”

Ezekiel 33:13 “When I shall say to the righteous that he shall surely live, if he trusts to his own righteousness and commits iniquity, all his righteousnesses shall not be remembered! And for his iniquity that he committed—he shall die for it!”

Sin removes righteousness, just as a politician with a perfect record who then takes a bribe obtains a ruined reputation. Yet, the opposite is not true! Righteousness does not remove sin, according to the Bible, except in one case: the righteousness of the Messiah by His shedding His blood to cover and then to remove sin.

Exclusion

All Other Pathways Lead to Death?

Scriptures refuse to allow for any other faith associated with another god being truth. These Jewish writings claim that all other faiths ultimately lead to death (even if they temporarily benefit followers), and that there is no other right way to life for either Jews or Gentiles. This means that either every other faith pertaining to a god is wrong and leads to death, and this one faith alone is the faith of the one true God: or this one faith is a lie above all other faiths!

Plenty of other faiths are equally exclusive. Yet, the Bible is exclusive in a very curious way. Even Islam recognizes Jesus as a righteous man and a true prophet (though not the final prophet). Most exclusive faiths do hold Jesus in high esteem. The Bible describes Yeshua (Jesus) as being God, however, and the Bible never mentions Mohamed. Prophecies do not speak of Mohamed, his life, his works, or his centering on non-Israeli peoples. While the Bible speaks of heaven as a place where Saints who die now go, the Bible puts no stock in heaven in a permanent way. It concentrates on a New Earth—a planet that has never been created (not even in part). The Bible does not mention many of the teachings of Mohamed regarding the afterlife, but describes things that do not correspond with what he taught.

The Bible’s exclusivity either shows the greatest arrogance or it shows Truth.

All Liars Will Be Cast into Hell?

A writer of a sacred book who preaches ethics and is a phony openly condemns himself. A writer of a sacred book who lies while condemning liars and declaring that they will end up in hell condemns himself.

One who practices particular forms of evil may easily condemn those very evils in writing. Religious hypocrites are not rare in history. They always show a lack of sense.

Writers and designers of religion have every reason to point to others and their faults. They must make sure that their own reputations as bearers of truth are unhurt in the process. Scriptures are contrary, however. They portray a standard to which the writers themselves are held to account. Thus, Moses and David, major writers of the Scriptures, found themselves at odds with the very standards they portrayed. Moses wrote of his own sin, and several chroniclers wrote about David’s sin. This simply is not a good way to advertise a newly invented faith. Where in the Koran are the sins of Mohamed listed? Did Mohamed witness of himself that he was perfect?

Advertising Who Is and Who Isn’t a True Follower

All faiths must define who are and who aren’t true followers. Some faiths encompass nearly everyone, and some are so restrictive that only members of a family are in those faiths. How many faiths publish details, outlining who is and who isn’t part of those faiths to the world, even describing some of its greatest heroes as not being part of its faith?

Scandals have always occurred with some notable leaders representing themselves as being in the faith of the Jewish Scriptures, yet violating those Scriptures in major ways. Consider scandals that occurred with Jim and Tammy Bakker, Oral Roberts, and Jimmy Swaggert as examples. One who knows the standards of the Scriptures will immediately know that such leaders are not true followers of the Bible; that person would probably have recognized this long before the scandals occurred.

It is religious suicide for a religious book to openly and clearly teach standards so that those who do not believe in that religion can easily recognize a phony practitioner of that religion. If the Koran were that clear on who is and who isn’t a true follower, some Ayatollahs could easily be ruled out as believers. When men who are alive are the determiners of who is and who isn’t in the faith, the religion is not only changeable, but also has no true permanent standard. In most faiths in the world, living folks determine the ‘will of the god/gods’ by interpreting the writings of previous generations. These interpretations are according to what the interpreters desire, and not according to an absolute standard, though the interpreters will often claim that the spirit of the God/Gods gave them the interpretations.

Standards are absolute and unchanging in the Hebrew Scriptures. Thus, the Bible eliminates some of its greatest advocates from being accepted in the faith, and will bring others in who had no investment in it.

Matthew 8:11 “I say unto you that many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of the heavens. ¹²But the children of the kingdom shall be cast out into outer darkness! There shall be weeping and gnashing of teeth!”

Standardization

Standardization of Terms and Wording

So many writers could not possibly agree on all doctrines. Yet the Scriptures are profoundly consistent in its standards of righteousness, justice, views of life, descriptions of Yehovah, the plans of God, the resolution of all things, terms and wording.

Any religious volume might state basically the same things about its god or gods. It might employ the same terminology and wording. It might have standard doctrines. Would it be written over a period of a thousand years with all these characteristics? Would it have writers with such different backgrounds, ages and educational levels? These things are all true of Biblical writings. Such terms as good, evil, love, righteousness, justice, iniquity, grace, sin, etc. are all used in exactly the same ways and define the very same things throughout the writings. The wording of Scriptures is the same throughout its canon.

Scriptures declare that God desires to dwell with man (not that God desires man to dwell with Him) from its beginning to the last book. This consistency might be possible if there were only one or two writers. With many writers giving individual statements of ‘truth,’ however, this would not be possible. How many individuals can absolutely agree on what constitutes Truth? How many Jewish writers can possibly have the same opinions? Yet, these writers write as if from a common mind.

Prophecies

Prophecies are Too Specific

The Bible is not the only religious book that gives prophecies of the future. The Koran does, as do many other religious scriptures. Astrological documents normally refer to the future. The Bible contains some prophecies that have already come true in great detail (that Israel would be in Babylon 70 years, for one example, and what would happen to Israel if Israel did not obey the commandments of the Torah of God, including holocausts, while Israel continued to survive, for another example).

A very large part of the Bible speaks of the End Times, giving details of the one‑world government that will be successful for a short time, the seven‑year covenant with Israel, the destruction of the one-world government and its ruler that will follow, the race of that ruler, and the great miracles and heroism that will occur among the good guys at that time. It would be very easy to rule out the Bible because the specificity of the prophecies is so great, that an error in any detail will be obvious. No such challenge of the accuracy of the Bible has been successful for long, though brilliant minds have tried. Some have claimed that the Bible is wrong on various details, only to later find that the Bible was right, and new archeological discoveries demonstrated the Bible’s accuracy. Many have read future events as if they are past occurrences, but the details don’t line up (giving ammunition to those who claim that the Bible is wrong).

Israel’s present existence as a governmental power in the Middle East is just astounding (and very frustrating to many Moslems). While the present State of Israel will not last to the End Times, and the land will be cleared of all inhabitants at least six different times (if the Bible is Truth), Israel must exist in the End Times for Biblical prophecies to come true. Most prophecies assume Israel’s existence as a governmental power in the Middle East during the End Times.

The plethora of details of End Times events is what makes the Bible so different from all other religious books. Every detail must exactly occur as described, or the entire canon (set of books) loses all clout and validity as Truth.

The Great Experiment

The Bible outlines a great experiment in a not-so-obvious way. Humans will be given many centuries to try every form of government that they can conceive, every type of plan that they can construct, and every form of ethical and moral behaviour that they can attach to a god to see if they can successfully bring or do the following:

Lasting peace on earth
A perfect government
The uniting of all mankind
A universal faith that only benefits all
Proper treatment of humans by humans
Stopping death, and making life last in youth without end
Stopping disease, and bringing perfect health to all
Stopping injustice, and bringing full justice to all under all circumstances
Stopping suffering and pain, and bringing only good, delightful and very pleasurable feelings

These Hebrew Scriptures teach that man will never succeed in bringing or doing these. They do teach, however, that the Anointed One, the King of Israel, the Messiah will bring the following to pass:

Lasting peace on earth
A perfect government over perfect governments
Proper treatment of humans by humans
Stopping disease, and bringing perfect health to all
Stopping injustice, and bringing full justice to all under all circumstances
Stopping suffering and pain

The following are what are left that the King won’t bring (with reasons why):

The uniting of all mankind (since this always leads to destruction of those who don’t fit)
A universal faith that only benefits all (since that would require forcing all to believe exactly the same thing, and such force would be wrong)
Stopping death, and making life last in youth without end (that awaits the New Earth; folks can still die even when some will live to be a thousand years old)
Bringing only good, delightful and very pleasurable feelings (that awaits the New Earth)

What other religious books teach about this great experiment?

There was a time when one man (Nimrod) sought to bring or do all these. Yehovah stopped him and his workers since he determined to have all mankind make a city, a tower, and a name. The tower was for human sacrifice. The name would have been a replacement for Yehovah’s Name, and would have been a god.

Man can try his many experiments as long as they don’t involve removing Yehovah. (The easiest way to remove Yehovah is to annihilate Israel.) What other religious volume gives a formula for its own destruction?

Jeremiah 31:35 So says Yehovah Who gives the sun for a light by day, the statutes of the moon and of the stars for a light by night, Who divides the sea when his waves roar—Yehovah of hosts is His Name, ³⁶ “If those statutes depart from before me,” says Yehovah, “the seed of Israel also shall cease from being a race before me to Hider!” ³⁷Thus says Yehovah, “If the heavens above can be measured and the foundations of the land searched out beneath, I will also cast off all the seed of Israel for all that they have done!” says Yehovah.

If He casts off Israel, He ceases to be God. Period. If Israel is permanently destroyed, Yehovah ceases to be God. (One text explains that the majority of Israel will be destroyed, thus seeming to destroy the Covenants and promises of God, but Yehovah raises them from the dead after their bones are dried. So much for attempts to annihilate Israel.

Faith

A Public Faith; a Quiet Faith

As was mentioned above, there are secret religions and there are public religions. There are also faiths where its adherents have their own private points of view, and it is no one’s business what their views are.

Biblical faith is publicly lived, and yet it seems to be filled with secrets. The appearance of ‘secrets’ is due to many texts that folks have conveniently refused to take literally. They are not secret or even difficult when taken literally, but they appear to be very deep secrets when folks set about to ‘spiritualize’ them.

Biblical practices consist of forms of justice and righteousness that directly benefit those who are without─that is, those who do not believe the faith. Those who truly believe the Jewish Scriptures are commanded to directly benefit those who do not.

This does not mean, however, that such persons must become wimps, suckers or compromisers; they will take the strongest stands. An example in the Scriptures is Daniel. He disobeyed the command to be part of the unified society by refusing to prostrate to an idol. Yet, his work for the administration and his graciousness to the king won the king’s heart. When enemies entrapped Daniel in order to have him put to death for his refusal to obey a foolish order of the king, the king himself stated that innocence was found in Daniel.

Daniel’s boldness was very startling. He candidly excoriated the king of the empire, accusing him of pride. The king still did not desire to have Daniel put away or killed; Daniel was seen as a true friend of the king.

This faith is public, and yet it does not exalt itself or attempt to elevate its god above the other gods. No true God needs defenders. The true God will prosper those who obey. Those who truly follow the Scriptural faith will have such boldness, like Daniel, a faith that is not arrogant or showy, that seeks to save the lives of non-violent pagans, not kill them.

The Certain Claim of One To Be The Only Way, Truth, Life, Etc.

What other faith has honest writers who quote a central figure as claiming Himself to be the only way to God? This central figure’s claim is presented to the Jewish People who have been taught that one approaches God directly! This would seem to pit the New Testament against the Old Testament. However, God is described as talking to God in the Old Testament as if He were a separate being. The following text is one example (of many):

Zechariah 2:8 For thus says Yehovah of hosts, “He has sent me after the glory unto the races that spoiled you! For he that touches you touches the pupil of His eye! ⁹For, behold, I will shake my hand upon them! And they shall be a spoil to their servants! And ye shall know that Yehovah of hosts has sent me! ¹⁰Sing and rejoice, daughter of Zion! For, lo, I come! And I will dwell in the midst of thee,” says Yehovah. ¹¹ “And many races shall be joined to Yehovah in that day, and shall be my people. And I will dwell in the midst of thee! And thou shalt know that Yehovah of hosts hath sent me unto thee!”

This one called Yehovah of hosts (LORD of hosts, KJV) appears throughout the ‘Old Testament.’ He often acts as a human, eating and doing other normal things. In the above text, He sends God! These concepts should be repugnant to the idea of an infinite deity who is the only deity. (Some religions hold that a deity may appear as a man, but there are usually other deities with other functions. Such a deity would not be the only way to everlasting life).

Presenting such concepts to the Jewish People with the idea that they, or at least many of them, might accept such things is futile. The notion that there is only one right way, only one absolute Truth, and only one means of obtaining life is unacceptable to nearly all humans. If the Hebrew Scriptures are not Truth, they are a most curious and repugnant lie clothed in high ideals mixed with genocide (as when Yehovah commanded the Israelis to totally annihilate seven races in Canaan including men, women, children, babies, cattle and flocks). If they are Truth, what are they to you?

Profit

What is the Profit?

Folks who are full of religious zeal will go to great lengths to accomplish what they think their god would have them to do. Many gladly die for their cause. They are always certain that there will be some profit—either here or after death. A Moslem zealot will gladly and happily die in a holy war in order to achieve an immediate and high status in the highest heaven.

Nowhere does the Bible teach that one will achieve the heavenly status just because he/she has been a prophet, a teacher, a great leader or a martyr. Two examples of folks who prophesied Truth, but did not ‘make it’ into everlasting life are King Saul and Balaam. Someone might die for the faith, but not be in the faith. This is a very different view from most faiths in the world.

Yet, the Bible often speaks of a time when folks who are not holders of the faith of the Bible do acts of heroism for helpless Jews, and those heroes and heroines are guaranteed everlasting life. (See Matthew 25:31 and following, and then read Psalm 24. Take them literally.) The Bible also explains why, if readers care to hear. Others who will have a strong claim to faith, but who will refuse to give aid to a Jewish person when given opportunity during the Tribulation are also given a guarantee: damnation regardless of the person’s supposed faith.

Jewish Scriptures expose strong points and weak points of its prophets and heroes. Jonah refused to obey Yehovah, and gladly died refusing to obey His command to warn Nineveh (a major city-state in historical Iraq) of its impending doom. Yehovah didn’t angrily respond to him; He just raised him from the dead and again told him to go.

Even person mentioned in the Scriptures is open to scrutiny to the extent that he or she is described. Other faiths make permanent heroes of their writers. The Scriptures are not written in this manner. Any profit of being a hero or heroine in the Bible or out of the Bible, or being a writer of the Bible, will come later.

Conclusion

What makes the Bible unique among all faiths found in the world? Every unique aspect of the Bible should have been the reason for its not occurring or for its being proven incorrect.

Of course, there are folks who believe the Bible is true just as there are folks who believe that other religions are true. Their believing in their religions doesn’t make them true. I have pointed out unique aspects of this faith. Many other faiths share parts of what I have proposed are uniquenesses, but unless they share the entirety of each unique part (in which case I was wrong, and the Bible wasn’t unique in that area), the Bible is still unique. Add all of them together, and no other faith in the world at any time will even come close to the Bible.

I admit that being unique doesn’t make something true. Is the Bible Truth? Each person who cares to find this out may freely examine the volume (if it is available) and the God of the volume (if He exists). Whether a person has a Bible or not, if this God is the true and living God, He will have no difficulty supplying a person who desires to know with what the person needs to discover if His word is Truth.

A Note on Christian-based Cults

There are faiths that fervently claim to be totally anchored in the Bible, yet that deny parts of the Bible.

At least two faiths claim that an archangel became the sacrifice for the sin of the world, thus denying that the sacrifice was deity (‘Jehovah’s Witnesses’ and Seventh Day Adventists).
Two other faiths claim that humans can work their way up to God status, becoming deities over their own universes (Mormons and Later Day Saints).
A significant number of faiths claiming to be anchored in the Bible also claim that part of the Bible has been abolished (they claim that “the Law has been done away with,” referring to Genesis through Deuteronomy). This is prevalent among Churches of Christ, the Christian Church, many Baptist churches, many Lutheran churches, many Anglican churches, many Presbyterian churches, many Bible churches, etc. The list is too long. Those who teach this don’t even see the inconsistency they teach; it would be like a person claiming to be a Christian while claiming that God has done away with Matthew, Mark, Luke and John.

All Christian cults have one aspect in common: they deny parts of what makes the Bible unique (thus bringing the Bible into closer agreement with pagan faiths) by denying parts of the Bible, by refusing to take those parts literally. They pick and choose what they desire to accent, and they either overlook the other parts or they deny them by interpreting them into oblivion.

All cults have another characteristic in common: they either deny Israel’s importance and centrality in the plan of God, or they strongly claim that Israel is important while at the same time claiming that they are Israel (or the New Israel of God).

Error is not unique; its like is always found somewhere else. Truth is unique.

August 15, 2009October 29, 2017

David’s Future Reign as King

Introduction

Will David physically return to this planet to reign as king? This document explores texts that speak of David in a future role. Some texts are long, but I have placed them to establish contexts and the environments of fulfillment, setting the name David in bold. Please read them carefully.

Continue reading “David’s Future Reign as King”

July 4, 2009July 5, 2017

Will of God: Perfect and Permissive

Will of God: Perfect and Permissive?

What is the difference in God permitting some things and God allowing some things if there is a difference?

There is no difference. Allowing and permitting are exactly the same thing. The problem is this: they both are meaningless due to the way we use them in English. Thus, I must be more specific: what Yehovah allows is not wrong.

I will show you how those words are meaningless in English by this made-up story:

A mother has a young child who wants to play with a ball in the yard. The yard is fenced. The mother says to her son, “You may go outside and play on one condition: if the ball goes over the fence, you will not go after it. You will come and tell me. Do you hear me?” He answers, “Yes, ma’am.” He goes to play. She watches him, looking every few minutes. He is doing fine. Then she sees the ball go over the fence. It doesn’t go far; it is right by the gate. She decides to watch to see what he will do. He looks around to see if she is watching, but she is hidden from his view. He looks at the ball, then back again. Then he goes for the gate. She doesn’t move. She desires to see if he will obey. He opens the gate, runs out just a few steps, gets the ball, runs in, and closes the gate.

Now, here is the question: Did she allow him to get the ball? Did she permit him to get the ball? If you answer, “Yes, she did, because she didn’t stop him,” that is true. If you answer, “No, she did not! She told him not to get the ball if it went outside the fence,” that is true. Thus, allow and permit both have no real meaning in these ways. Just because she didn’t stop him doesn’t mean that she gave her permission; the terms have no meaning.

If God commands against something, He does not allow it or permit it. Yet, He usually doesn’t stop the person from doing it; He keeps an account. This has confused many.

I have often heard that God has a perfect will and a permissive will leading one to conclude that if you don’t do the perfect will, then God permits you to go your way and ‘do your own thing,’ so to speak, which is less than His perfect will is for you. (This is where His permissive will comes into play). Does God have two wills—one that is perfect and one that is permissive?

I am also familiar with this teaching. It is common, and it is the cornerstone of some denominations.

Yehovah does not have two wills. If He did, He would be schizophrenic! He never wills anyone to do wrong, and thus no form of His will exists for a person to disobey.

The real problem with this theology is with the person, not with the True and Living God. The person is under the allusion that there is a perfect will that God employs for everyday decisions. Thus, if a woman chooses the right dress—the dress that is in the perfect will of God, events that day will fit perfectly with God’s plans, and things will go right. If she isn’t sensitive, and thus doesn’t discern His will, thereby choosing the wrong dress, decisions that day will not be the best, and she will miss the perfect will of God. Therefore, she must be constantly on the alert to sense His perfect will for all things. That includes praying at all times in order to get God to reveal to her His perfect will. This is living in mysticism (in the view that God takes a personal interest in and gives directions for every decision that a person makes in life), and this is living in an occult dream. Biblical Saints never viewed things this way, and they certainly didn’t consult God for His will all the time. Living by faith is the opposite of living by mysticism. Faith always includes a certainty; mysticism always includes the unknown.

The Saints knew very well that Yehovah easily had the power to inform them by some direct means if some decision that they were about to make needed to be made in a certain way. When it came to other decisions, they knew that they were doing right as long as they didn’t sin. Thus, if a woman put on a certain dress, she would already know that Yehovah will do what He wants regardless of her dress choice, since He isn’t strapped by her decision. If He really desires her to put on a certain dress, He will tell her. Therefore, she can relax. The life of faith is not a life of tyranny, fear and dread of accidentally not hearing God’s voice. That will drive sensitive persons to total insanity.

When Esther’s turn came to spend the night with the king, she didn’t concern herself with what to wear or not wear; she hearkened to the eunuch, and left it at that.

Those who cling to a god who has two wills cling to a very cruel god. That god makes all of life a constant gamble; the likelihood of failure is far greater than the likelihood of success. If their lives turn out to be bitter, they just know that it was because they missed the perfect will of God. (They don’t consider that they live in a world tainted by sin.)

Jacob was in the will of God (I say will, because there is only one). Yet, he told Pharaoh that his days were few and bad. Still, Pharaoh was pleased to receive Jacob’s blessing!

The Perfect Will of God

Romans 12:1 I therefore beseech you, brethren, by the mercies of God, that ye present your bodies a living, holy sacrifice, acceptable unto God, your reasonable service. ²And don’t be ye conformed to this world, but be ye transformed by the renewing of your mind so that ye will prove what is that good and acceptable and perfect will of God.

This text directly refers to the perfect will of God. It also refers to the good will of God and the acceptable will of God. It doesn’t refer to wills, but to one will. There is only one will. This entire group (the brethren in Rome) will prove the good, acceptable and perfect will of God if they, as a group, are transformed by their common mind being made new.

Permissive Will Example?

2 Kings 13:14 Now, Elisha was fallen sick from his sickness from which he died. And Joash the king of Israel came down unto him. And he wept over his face. And he said, “My father! My father! The chariot of Israel and his horsemen!” ¹⁵And Elisha said unto him, “Take bow and arrows.” And he took bow and arrows unto him. ¹⁶And he said to the king of Israel, “Put thine hand upon the bow.” And he put his hand upon it. And Elisha put his hands upon the king’s hands. ¹⁷And he said, “Open the window eastward.” And he opened it. And Elisha said, “Shoot!” And he shot. And he said, “The arrow is deliverance to Yehovah, and the arrow is deliverance via Syria. And thou shalt smite Syria in Aphek, unto thy consuming them.” ¹⁸And he said, “Take the arrows.” And he took. And he said unto the king of Israel, “Smite upon the ground.” And he smote thrice, and stood. ¹⁹And the man of God was furious with him. And he said, “To smite five or six times! Then thou would have smitten Syria unto a finish! And now, thou shalt smite Syria thrice!”

Did Joash perform in God’s permissive will? He obviously did not do what was the best. Would he have obtained a much better promise, had he performed in God’s perfect will? Joash didn’t listen and didn’t hearken to the words of a prophet.

Elisha told him, “Take bow and arrows.” Joash hearkened (listened and obeyed).

Elisha commanded him, “Put thine hand upon the bow.” Joash hearkened. Elisha then put his hands upon the king’s hands.

Elisha commanded him, “Open the window eastward.” Joash hearkened.

Elisha commanded him, “Shoot!” Joash hearkened. Elisha then interpreted the actions: “The arrow is deliverance to Yehovah, and the arrow is deliverance via Syria. And thou shalt smite Syria in Aphek, unto thy consuming them.”

Elisha commanded him, “Take the arrows.” That command assumed taking all the arrows, and Joash hearkened.

Elisha commanded him, “Smite upon the ground.” Joash smote three times, and then he just stopped. The meaning of his action of smiting was now clearly established. Why did Joash stop? He had no good reason to stop until all the arrows were used up! Elisha was furious with him for obvious reasons. In other words, Joash disobeyed. When Elisha commanded, “Smite upon the ground,” that command referred to all the arrows that he took. Joash disobeyed; that isn’t part of God’s will at all!

Another Permissive Will Example?

2 Kings 20:1 Hezekiah was sick unto death in those days. And the prophet Isaiah the son of Amoz came to him. And he said unto him, “So says Yehovah, Set thy house in order. For thou shalt die and not live.” ²And he turned his face to the wall. And he prayed unto Yehovah saying, ³ “I beseech thee, Yehovah, remember now how I have walked before Thee in truth and with a perfect heart, and have done what is good in Thy sight.” And Hezekiah wept sore. ⁴And he was before Isaiah was gone out into the middle court. And the word of Yehovah came to him, saying, ⁵ “Turn again. And tell Hezekiah the captain of my people, ‘So says Yehovah the God of David thy father, “I have heard thy prayer. I have seen thy tears. Behold, I will heal thee. On the third day thou shalt go up unto the house of Yehovah. ⁶And I will add unto thy days fifteen years. And I will deliver thee and this city out of the hand of the king of Assyria. And I will defend this city for my sake and for my servant David’s sake.”’” ⁷And Isaiah said, “Take a lump of figs.” And they took and laid it on the boil. And he recovered. ⁸And Hezekiah said unto Isaiah, “What shall be the sign that Yehovah will heal me and that I shall go up into the House of Yehovah the third day?” ⁹And Isaiah said, “Thou shalt have this sign from Yehovah, and Yehovah will do the thing that He has spoken: shall the shadow go forward ten degrees, or go back ten degrees?” ¹⁰And Hezekiah answered, “It is a light thing for the shadow to go down ten degrees. No, but the shadow shall return backward ten degrees!” ¹¹And Isaiah the prophet shouted unto Yehovah. And He brought the shadow ten degrees backward in which it had gone down in the dial of Ahaz. ¹²At that time Berodachbaladan son of Baladan, king of Babylon, sent letters and a present unto Hezekiah. For he had heard that Hezekiah had been sick. ¹³And Hezekiah hearkened unto them. And he showed them all the house of his precious things—the silver and the gold and the spices and the precious ointment and all the house of his armour, and all that was found in his treasures. There was nothing in his house or in all his dominion that Hezekiah didn’t show them. ¹⁴And Isaiah the prophet came unto King Hezekiah. And he said unto him, “What did these men say, and from where did they come unto thee?” And Hezekiah said, “They are come from a far country, from Babylon.” ¹⁵And he said, “What have they seen in thine house?” And Hezekiah answered, “They saw all the things that are in my house. There is nothing among my treasures that I didn’t show them.” ¹⁶And Isaiah said unto Hezekiah, “Hearken to the word of Yehovah! ¹⁷Behold, the days are coming, and all that is in thine house and that which thy fathers have laid up in store unto this day shall be carried into Babylon! Nothing shall be left,” says Yehovah. ¹⁸And they shall take away from thy sons that shall issue from thee, whom thou shalt beget. And they shall be eunuchs in the palace of the king of Babylon!” ¹⁹And Hezekiah said unto Isaiah, “The word of Yehovah that thou hast spoken is good!” And he said, “Is it not good if peace and truth are in my days?”

Was Hezekiah’s original death time Yehovah’s perfect will, and Hezekiah’s extended life Yehovah’s permissive will? After all, had Hezekiah not lived, he would not have done the unintelligent action that he did, showing messengers of Berodachbaladan all his stuff, and Isaiah would not have prophesied that all that stuff would be carried into Babylon. Can we conclude, therefore, that Yehovah’s permissive will was activated instead of His perfect will? We can conclude this if we also conclude that Yehovah changed His mind. Other cases where it appears that Yehovah changed His mind include refraining from destroying Nineveh after 40 days, as He had Jonah prophesy, and refraining from destroying Israel and raising seed to Moshe, and He said He would do (in the following text):

Exodus 32:7 And Yehovah said unto Moses, “Walk! Get thee down! For thy people that thou broughtest from the land of Egypt have corrupted themselves! ⁸They have turned aside quickly from the way that I commanded them! They made them a molten calf, and they worshipped it, and have sacrificed unto it. And they said, ‘These are thy gods, Israel, who exited thee from the land of Egypt!’” ⁹And Yehovah said unto Moses, I have seen this people. And, behold, it is a hard-necked people! ¹⁰Now, therefore, let me alone, and my wrath will heat against them! And I will consume them! And I will make of thee a great race.” ¹¹And Moshe stroked the faces of Yehovah his God. And he said, “Yehovah, why does Thy wrath heat against Thy people that Thou exited from the land of Egypt with great power and with a mighty hand? ¹²Why should the Egyptians speak and say, ‘He exited them for mischief to slay them in the mountains and to consume them from the faces of the land’? Turn from Thy fierce wrath! And grieve of this bad against Thy people! ¹³Remember Abraham, Isaac and Israel, Thy servants, to whom Thou swore by Thyself. And Thou said unto them, ‘I will multiply your seed as the stars of the heavens! And I will give unto your seed all this land of which I have spoken! And they shall inherit her to Hider!’” ¹⁴And Yehovah grieved of the bad that He thought to do unto His people.

If Yehovah can change His mind, that means that He doesn’t know the future. If He knows the future, He already knows what He will do. He can most certainly declare what would happen if certain things were true and certain other things were not true, but that isn’t changing His mind.

In Hezekiah’s case, the man would have died had Yehovah not intervened. Yehovah did intervene, however, answering Hezekiah’s prayer. That was Yehovah’s will (call it perfect if you desire). Hezekiah’s showing off ‘his’ possessions wasn’t Yehovah’s will. Just because Hezekiah lived doesn’t mean that this caused Hezekiah to be foolish. Yehovah did his will (His only will) by healing the man, and the man did not do Yehovah’s will in response. There was nothing permissive about Yehovah’s will.

The Sword against Israel

Do enemy attacks against Israel after Israel has continued in sin demonstrate Yehovah’s permissive will? The following texts will demonstrate what is occurring:

Leviticus 26:21 “And if ye walk contrary unto me and will not hearken unto me, I will bring seven times more plagues upon you according to your sins.”

Leviticus 26:25 “And I will bring a sword upon you that shall avenge the fight of my covenant! And when ye are gathered together within your cities, I will send the pestilence among you! And ye shall be delivered into the hand of the enemy.”

Leviticus 26:32 “And I will bring the land into desolation. And your enemies that dwell in her shall be astonished at it!”

No group can touch Israel without going through Yehovah. It is as simple and as complex as this.

But is it Yehovah’s ‘perfect’ will to bring slaughtering and murderous enemies against Israel? It is Yehovah’s will (of any kind, since there is only one will) that Israel will walk righteously. If Israel will not, it is Yehovah’s will to dramatize to Israel and the word that He will not tolerate Israel’s sinning forever. He will judge after a long time and after many warnings in His Scriptures, by truthful teachers, and in other ways (by causing Israel to be weak, as Israel was under the rulers that brought pogroms against villages). If Israel continues to not heed the warnings, Yehovah will finally make Israel’s slaughters so disgusting, that other races will see and will fear. Yet, Yehovah will preserve the race of Israel and the People of Israel, and will remarkably destroy many of Israel’s enemies.

The Word Better

While the word better is used 119 times in the King James Version, it isn’t in the Hebrew text. Since better is comparative in English, a reader might think it belongs there. The Hebrew expression, good than seems to mean better, but it differs. The word good is absolute in Hebrew. The expression good than indicates that something truly is good, and what follows than is not good, but is truly inferior or bad. That isn’t comparative. One text shows this:

Exodus 14:12 “Is not this the word that we did tell thee in Egypt, saying, ‘Let us alone, and we will serve the Egyptians’? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.”

The flavour of the text is more like this:

Exodus 14:12 “Is not this the word that we did tell thee in Egypt, saying, ‘Let us alone, and we will serve the Egyptians’? For it had been good for us to serve the Egyptians, from (akin to and not) that we should die in the wilderness.”

Yehovah has a view of what is good and what is not good, and therefore bad. His thinking is not like ours, since He sees all things perfectly. Just as He sees what is good, He declares what is good. If He had two wills, one would be good, and the other would be less than good. What is less than good? Is it merely good with some good parts missing? The entirety of Scriptures does not declare Truth in this manner. Truth is what is absolute from Yehovah’s perspective. Whatever is not absolute is not Truth. If it isn’t Truth, it is not merely inferior to Truth; it is error or a lie. In the same manner, what is not good is not merely inferior to good; it is either bad (harmful, destructive, injurious, etc.) or it is evil (morally and/or ethically sinful).

Children tend to see things as good or bad; they have to be taught to reckon shades of gray. Once they do this, they become easy prey to sin, since they learn to not see things as right or wrong. The Bible is designed for children. Its premises always include right and wrong (as absolutes). This is one reason why so many reject the Bible.

Conclusion

I haven’t found any indication in the Bible that Yehovah has or maintains two wills, or that He is double-minded. I instead find that He knows what is good (implying that it is perfect), and what is bad (indicating that it is destructive or harmful). Those who believe in two wills usually (perhaps always) do not know which of the two to follow, since they cannot easily discern God’s voice in every choice they must make in a given day. They have a much greater likelihood of following the inferior will, since they would have to have the very same view as God to know what choice is the best. This is a very mystical (and therefore occult) approach to Godliness, and is akin to a guessing game. Saints in the Bible never had this difficulty; thus, they never had this view.

July 2, 2009October 7, 2016

Genesis 31-33 The Fear QA

The Fear

Background Text: Genesis 31 through Genesis 33

Printed Text: Genesis 31:55-33:20

Genesis 31:55 And White (Laban) early-rose in the morning. And he kissed to his sons and to his daughters. And he blessed them. And he walked. And White (Laban) returned to his place.

Chapter 32

¹And He-Will-Heel (Jacob) walked to his way. And messengers of Elohim encountered into him. ²And He-Will-Heel (Jacob) said, just-as he saw, “This is the camp of Elohim!” And he called the name of that place Two-Camps.

³And He-Will-Heel (Jacob) sent messengers to his faces unto Hairy his brother toward the land of He-Goat field of Red. ⁴And he commanded them to say, “Thus ye shall say to my lord, to Hairy, ‘So said thy slave He-Will-Heel (Jacob), “I sojourned with White (Laban), and I afterwarded unto now. ⁵And an ox is to me and an ass, a flock and a slave and a woman-slave. And I sent her to tell to my lord to find favour in thine eyes.”’”

⁶And the messengers returned unto He-Will-Heel (Jacob) to say, “We came unto thy brother, unto Hairy. And also he walked to meet thee. And four hundred man are with him!” ⁷And He-Will-Heel (Jacob) feared very-much. And he ‘tribulated’ to him.

And he halved the people that is with him and the flock and the herd and the camels to two camps. ⁸And he said, “If Hairy will come unto the one camp and he will smite him, and the remaining camp will be for an escape.”

⁹And He-Will-Heel (Jacob) said, “Gods of my father Father-Of-A-Multitude (Avraham) and Gods of my father He-Will-Laugh (Isaac), Yehovah Who said unto me, ‘Return to thy land and to thy childhood,’ and ‘I have good-done with thee,’ ¹⁰I smalled from all the graces and from all the Truth that Thou did with Thy slave. For I crossed-over this Jordan via my staff. And now I was to two camps. ¹¹Deliver me, na, from the hand of my brother, from the hand of Hairy (Esau)! For I am fearing him lest he will come and will smite me, mother upon children! ¹²And Thou, Thou hast said, ‘Good-doing, I will good-do with thee,’ and, ‘I will put thy seed as sand of the sea that he will not scroll from multiplication.’”

¹³And he lodged there in that night. And he took a rest to Hairy his brother from the comer into his hand: ¹⁴two hundred she-goats and twenty butt-ers, two hundred ewes and twenty rams, ¹⁵thirty lactating camels and their children, forty cows and ten bulls, twenty she-asses and ten he-asses. ¹⁶And he gave into the hand of his slaves, a flock a flock by himself. And he said unto his slaves, “Cross-ye-over to my faces. And ye shall put a breather between flock and between flock.” ¹⁷And he commanded the head to say, “For Hairy my brother will meet thee. And he will ask thee to say, ‘To whom art thou?’ and ‘Where wilt thou walk?’ and ‘To whom are these to thy faces?’ ¹⁸And thou shalt say, ‘To thy slave—to He-Will-Heel (Jacob). He is a rest sent to my lord—to Hairy. And behold, he is also after us.’” ¹⁹And he commanded also the second, also the third, also all the walkers after the flocks to say, “Ye shall speak as this speech unto Hairy in your finding him. ²⁰And ye shall also say, ‘Behold, thy slave He-Will-Heel (Jacob) is after us.’” For he said, “I will cover her—his faces—via the rest walking to my faces. And afterward I will see his faces. Perhaps he will carry my faces.” ²¹And the rest crossed over upon his faces. And he lodged in that night in the camp.

²²And he, he arose in that night. And he took his two women and his two womenslaves and his eleven sons. And he crossed-over the Jabbok crossing. ²³And he took them. And he crossed-them-over the brook. And he crossed-over what is to him.

²⁴And He-Will-Heel (Jacob) remained alone. And a man wrestled with him unto the ascending of the sunrise. ²⁵And he saw that he will-not-be-able to him. And he touched in the palm of his thigh. And the palm of He-Will-Heel’s (Jacob’s) thigh dislocated in his wrestling with him. ²⁶And he said, “Send me! For the sunrise ascended!” And he said, “I will not send thee but-rather thou blessed me!” ²⁷And he said unto him, “What is thy name?” And he said, “He-Will-Heel (Jacob)”. ²⁸And he said, “Thy name shall no more be called ‘He-Will-Heel (Jacob)’, but-rather ‘He-Will-Prince-Mighty-[One] (Israel).’ For thou princed with Elohim and with men, and thou wast able.” ²⁹And He-Will-Heel (Jacob) asked. And he said, “Tell, na, Thy Name.” And He said, “Why is this? Thou wilt ask to my name?” And He blessed him there. ³⁰And He-Will-Heel (Jacob) called the name of the place Faces-Of-Mighty-[One]. “For I saw Elohim faces unto faces, and my being was rescued!”

³¹And the sun sun-rose to him just-as he crossed-over They-Turned-Mighty-[One]. And he is limping upon his thigh. ³²Therefore the children of Israel will not eat the sinew of the tendon that is upon the palm of the thigh unto this day. For He touched in the palm of He-Will-Heel’s (Jacob’s) thigh in the sinew of the tendon.

Chapter 33

¹And He-Will-Heel (Jacob) lifted up his eyes. And he saw. And, behold, Hairy came. And with him are four hundred man. And he divided the children upon Weary (Leah) and upon Ewe (Raquel) and upon two of the slavewomen. ²And he put the slavewomen and their children headward and Weary (Leah) and her children afterwards and Ewe (Raquel) and He-Will-Gather (Joseph) afterwards. ³And he crossed-over to their faces. And he prostrated landward seven strokes unto his nearing unto his brother. ⁴And Hairy ran to meet him. And he embraced him. And he fell upon his neck. And he kissed him. And they wept.

⁵And he lifted up his eyes. And he saw the women and the children. And said, “Who are these to thee?” And he said, “The children that Elohim favoured thy slave.” ⁶And the slavewomen neared there and their children. And they prostrated. ⁷And also Weary (Leah) neared and her children. And they prostrated. And He-Will-Gather (Joseph) neared after, and Ewe (Raquel), and they prostrated. ⁸And he said, “Who is to thee? All this camp that I encountered?” And he said, “To find favour in the eyes of my lord.” ⁹And Hairy (Esau) said, “I have much, my brother. He will be to thee what is to thee.” ¹⁰And He-Will-Heel (Jacob) said, “Don’t, na, if, na, I found favour in thine eyes! And thou shalt take my rest from my hand. For therefore I saw thy faces as seeing faces of Elohim. And thou desired me. 11Take, na, my blessing that is brought to thee. For Elohim favoured me, and for there is to me all.” And he urged him. And he took.

¹²And he said, “We shall journey. And we have walked. And I have walked to straight-in-front-of thee.” ¹³And he said unto him, “My lord knows that the children are tender. And the flock and the herd ascend upon me. And they shall drive them one day. And they shall die—all the flock. ¹⁴My lord shall cross-over, na, to the faces of his slave. And I, I will conduct-myself for gentleness to the foot of the errand that is to my faces and to the foot of the children until that I will come unto my lord Goatward.” ¹⁵And Hairy (Esau) said, “I will post, na, with thee from the people that is with me.” And he said, “Why this? I will find favour in the eyes of my lord!”

¹⁶And Hairy (Esau) returned to his way in that day, Goatward. ¹⁷And He-Will-Heel (Jacob) journeyed Camouflagesward. And he built to him a house. And he made camouflages to his cattle. Therefore he called the name of the place Camouflages. ¹⁸And He-Will-Heel (Jacob) came to Peace, a city of Shoulder that is in the land of Merchant in his coming from Ransom-Of-I-Will-Elevate. And he camped to the faces of the city. ¹⁹And he acquired a portion of the field that he spread his tent there from the hand of the children of Ass father of Shoulder via a hundred certified. ²⁰And he positioned an altar there. And he called to him Mighty-[One] Gods of Israel.

I. Jacob and Laban at Peace (Genesis 31:55)

Laban rose early in the morning. He kissed his sons and his daughters. He also blessed them. He then took his journey, going back to his place.

Questions

1. Why did Laban get up so early? He had a long way to travel. He needed to take advantage of all the light he could.

2. Who were his sons? They were his grandsons! Grandsons, great grandsons, etc. are considered sons in the Bible! As far as I am aware, all of Laban’s direct sons stayed with Laban; he did not need to kiss them.

3. Why did his daughters accept being kissed by him when he had been so mean to them? They still loved their papa. They would not have been rude to him; that would have been wrong.

4. How did Laban bless his sons and daughters? The Bible doesn’t tell. His blessings would have been according to his faith, and he didn’t have the same faith as Jacob. When Saints blessed their children in the Bible, when the blessings were recorded, the blessings were prophetic and from the Spirit of Yehovah. They were therefore true blessings. I don’t know the source of Laban’s blessings.

5. Was Laban better able to think, now? Yes, he was. Jacob had stolen his mind, but Laban seemed much more at peace since they made the vow.

II. Jacob and the Camp of Elohim (Genesis 32:1-2)

Jacob also walked, continuing on his journey. Messengers of Elohim encountered him. Jacob described what he saw: “This is the camp of Elohim!” He named the place Two-Camps.

Questions

1. Who were these messengers? They were angels, though other messengers can easily be humans. Readers have to determine whether they are angels (which means messengers) or humans.

2. What does “encountered into” mean? This means that they came right up to Jacob in a way that Jacob would not have been able to go around them! Also, this implies (to me) that Jacob had stopped, and the angels had come right into his camp. He declared it to be the camp of Elohim.

3. How did Jacob know that this was the camp of Elohim? Elohim means Gods, and refers to the One Who created all things. Elohim is over the angels. If there were many angels there, it must be the place where Elohim, the Commander, is camped!

4. Why did Jacob call the name of that place Two-Camps instead of Camp Elohim? Jacob’s camp was there, and Elohim’s camp was also there!

5. Why was the camp of Elohim there, and did the angels have anything to say to Jacob? I propose that the camp was there to cause Jacob to know that an entire army of Elohim was ready for any trouble!

I cannot see where they said anything to Jacob. Elohim desired for Jacob to see them; that was enough for now.

6. Was Jacob nervous, seeing this camp of angels? Would you be nervous? I don’t get the impression that Jacob was nervous at this time. He had been through too many difficulties to be nervous over this. He feared Elohim; that is always right! Yet, that doesn’t mean that he was nervous. Avraham had feared Yehovah, and Avraham questioned Him about His justice!

You will need to answer whether you would be nervous if you were in a camp, and you saw what you knew were angels coming toward you.

III. Jacob Begins to Seek Esau’s Favour (verses 3-5)

Jacob sent his own messengers in front of him to go to Esau. Jacob commanded them to say, “Thus ye shall say to my lord, to Esau, ‘So said thy slave Jacob, “I sojourned with Laban, and I ‘afterwarded’ (stayed after) unto now. And an ox is to me and an ass, a flock and a slave and a woman-slave. And I sent her to tell to my lord to find favour in thine eyes.”’”

Questions

1. Why did Jacob send messengers to Esau? Jacob was very nervous about meeting with his brother! The last time Jacob and Esau had been together was when Esau had determined to murder Jacob! Sending messengers might give Jacob an idea of whether there would be trouble or not.

2. Where is the land of He-Goat, the field of Red? This is located in Seir (which is He-Goat), in the field of Edom (which means Red). See if you can find it on the map.

The print is very faint at the bottom of the map. Below (EDOM) you will see Mt. Seir. (This map is from the ACCESS Foundation, Zaine Ridling, Ph.D., Editor.)

3. Why did Jacob call his brother, “my lord”? Jacob was expressing humility and the willingness to serve his brother. He was also acknowledging that Esau was the older brother!

4. Why did Jacob call himself, “thy slave”? Jacob was very willing to serve his brother. He did not desire to have war with him.

5. What does “I afterwarded” mean (since this is not proper English)? Jacob stayed (after the time that he agreed to slave for the two women, Raquel and Leah). That is why he hadn’t returned until now, and he desired Esau to know that.

6. Did Jacob have just one ox, one ass, one male slave and one female slave? Why did he word it this way? Jacob had much, much more than this. I propose that he worded it this way because he refused to brag. He was just describing the different living possessions that he had acquired.

7. Who is her in, “I sent her to tell to my lord”? I had to think carefully about this. The word for messenger is malakh in Hebrew, and the word for errand, which is what a messenger does, is malakhah, which is feminine. Right now, I suspect that it refers to the errand that the messengers were sent to do.

8. Explain the expression, “find favour in the eyes” of someone: If a person favours another person, this will show in the person’s eyes. The person will see the other person in a favorable light. Children can often tell if certain adults favour them by the way their eyes look at the children.

9. How would sending the messengers on this errand to tell Esau make it so that Esau would favour Jacob instead of hating him? I propose that Jacob hoped that Esau would see the messengers, and would see them in a fond and good light, preparing Esau to meet with Jacob. Jacob hoped that Esau would be willing to see him without being angry.

IV. Here He Comes! (verses 6-7)

The messengers returned and told Jacob, “We came unto thy brother, unto Esau. And also he walked to meet thee. And four hundred man are with him!” This terrified Jacob. It put Jacob into tribulation—that is, into a continuous state of fear from which he could not escape.

Questions

1. What did Jacob think Esau might do? Jacob thought he was coming to attack him over the birthright.

2. Why did Esau have four hundred men with him? Esau was on the move with much cattle, sheep and goats! His men traveled with him.

3. What does tribulation mean? The Hebrew word translated this way means to be in a squeeze—a tight spot with very few or no good ways of escape, and with enemies who are pursuing to do great harm or to kill. It describes a very frustrating and almost defenseless situation that lasts for a long time.

4. Why was Jacob so afraid when Elohim had appeared to him? Jacob had heard no promises from Elohim that indicated that innocent folks would not be killed. Jacob did not assume anything about what Elohim would or would not do. All Saints in the Bible refused to assume what God would do.

V. Minimizing the Losses (verses 7-8)

Jacob had a strategy. He divided the camp into two camps. He figured, “If Esau will come unto the one camp and he will smite him, and the remaining camp will be for an escape.”

Questions

1. Why would Jacob think that Esau would attack and kill one camp, if not both? Jacob only remembered the great anger of Esau. He knew that some who become set on doing murder will increase in their bitterness over time.

VI. Jacob’s Request (verses 9-12)

After Jacob set the plan in motion, he spoke to Yehovah. He started by identifying the Gods to whom he spoke: “Gods of my father Avraham.” He then identified Him as “Gods of my father Isaac.” Next, “Yehovah Who said unto me, ‘Return to thy land and to thy childhood,’ and ‘I have good-done with thee.’”

He next contrasted his own position with all the graces and all the Truth that Yehovah did with His slave, with Jacob: “I ‘smalled’ from all the graces and from all the Truth that Thou did with Thy slave.” Jacob recounted how he had originally crossed the Jordan River with just his staff, and how he was now two full camps.

He asked Yehovah to deliver him from the hand of his brother Esau. Jacob was fearing Esau, knowing that he might come and smite him, “mother upon children.”

Jacob reminded Yehovah, “Thou, Thou hast said, ‘Good-doing, I will good-do with thee,’ and, ‘I will put thy seed as sand of the sea that he will not scroll from multiplication.’”

Questions

1. Why did Jacob use the following three identifiers for Yehovah?

Gods of my father Avraham
Gods of my father Isaac
Yehovah Who said return and I have ‘good-done’ with thee

Jacob recognized the importance of the Covenant that Yehovah made with Avraham, that He also confirmed with Isaac. Jacob reminded Yehovah that He had commanded Jacob to return to his land and to his childhood, and that Yehovah had promised to do good with Jacob. Jacob didn’t presume that there would be no violence. The promises of Yehovah did not exclude violence from happening.

Many truly believe that they will be kept safe from harm if they have God on their side and if they are born of God. The Bible shows that these things are not guaranteed. Saints often suffered because they did right! Jacob did not assume anything.

Since Yehovah promised that He will do Jacob good, Jacob used this to request that Yehovah will deliver him from the potentially violent hand of his brother.

2. What does “I smalled from” mean? This means that Jacob became smaller and smaller, contrasted with what he then mentioned.

3. What does grace mean in the Bible? It is a fervent (that is, very strong), ardent (that is, burning, showing much power) zeal (something about which a person or God truly cares) by which one is actuated (motivated to take action—for or against another). Again, it is a very strong and very powerful zeal that drives a person or God to take action—either against someone else or for someone else.

Grace is the very reason why there is Salvation from sin and everlasting life, and it is also the very reson why there is an everlasting Lake of Fire and burning Sulfur! Every person will experience the Grace of God, and most will experience it in the most terrible way! Those who fear Him and believe His words to the point of doing right before Him will experience it in the best way.

4. What are all the graces that Jacob mentioned? They are all those things that Yehovah did from the time that Jacob left home to the present, including Yehovah’s enabling Jacob to become independent of Laban by giving Jacob the ability to breed sheep and goats at a very high rate, and taking care of Jacob through all the great difficulties. Yehovah appeared to Jacob, and He guided him. All these were graces of Yehovah—where Yehovah showed His zeal for Jacob.

5. What is truth in the Bible? It is what is absolute (unchanging, always certain, never wrong, never incorrect, sure) from Yehovah’s perspective.

Truth always is connected with a god. Without a god, there is no truth. Every god that humans recognize has its own truth. In the same manner, Yehovah, the only true and living God, has His Truth. His Truth never changes. It doesn’t change with new inventions; it doesn’t change with different cultures. It doesn’t change under any circumstances.

If (as some suppose) there is no god, there is also no truth. Anyone who might say, “Well, that is truth!” could easily have someone else say, “No, that isn’t truth.” There would only be opinions.

Messiah Yeshua stated,

John 14:6 “I am the way, the Truth and the life.”

He declared Himself to be the Truth, so that anything else that is Truth in this universe must either be Him or come from Him. Thus, if He says something, it is also the Truth.

6. What Truth did Elohim do with his slave, Jacob? Elohim extended the Covenant of Avraham and Isaac to Jacob, a Covenant that included their becoming a great race. Jacob had many children, and Elohim protected them and gave their family what they needed to succeed in the sheep, goat, camel and ass business! Yehovah kept His word to Avraham. That is Truth.

7. What does “I crossed-over this Jordan via my staff” mean and indicate? That is all Jacob had for transportation when he crossed the Jordan the first time.

8. What does na mean in Hebrew? This is a part of speech called a particle—a word that has only one form. It is a softener in Hebrew. A person can say something that sounds very demanding. If the word na is included, it removes the demands from the statement, indicating that it is being said without demands, without anger, without anything that would be considered rude or hard.

9. Why did Jacob need to be delivered from the hand of his brother? Was his brother holding him using his hand? The hand of anyone or anything is its power and authority. Jacob feared the power of his brother to do damage. It was as if Jacob were a prisoner of his brother, since that is what the mind does. If I fear anyone, I am in that person’s hand. Jacob asked Elohim to deliver him from the hand of his brother so that both the power to do harm and the fear would both go away.

10. Why did Jacob say both “my brother” and “Esau,” since both are the same? The word brother is used for any relative in the Bible. Jacob desired to be specific.

11. Was Jacob’s fearing Esau wrong or sin? No, it wasn’t. Yehovah has given humans the ability to fear to preserve them from many dangers. Fear is not sin.

Some types of fear will lead folks to sin! If a person fears not being accepted by a group, and if that group sins, that person will do what is necessary to fit into the group, and will therefore sin. If the fear of Yehovah is the person’s greatest fear, that person will not sin in order to fit into a group that promotes sin.

12. Was Jacob concerned that his own mother might be killed? No. The expression, “mother upon children,” means that mothers and their children will both be targets. If Esau is angry enough, he will kill both mothers and their children.

13. Jacob said, “I am fearing him lest he will come and will smite me, mother upon children.” Jacob used me, then mother upon children. What connection was Jacob making between himself and the mothers and children? As far as Jacob was concerned, to smite (hit, usually to kill) any of the mothers and their children in Jacob’s camps was to smite Jacob. Jacob did not disconnect himself from those in his camp.

14. What does “Good-doing, I will good-do with thee” mean? This means, “while doing good, I will do good with thee.” This promise of Elohim guarantees that He will benefit Jacob, and will use Jacob for benefit (those are not the same).

15. Can the number of offspring equal the number of grains of the sand of the sea? Explain. The number of grains of sand on the sea exceeds the number of humans that the planet could hold. Many more than trillions of grains of sand are on the sea.

16. If the answer to the last question is true, what does “I will put thy seed as sand of the sea that he will not scroll from multiplication” mean? This means that Elohim will multiply Jacob’s offspring so much, that counting (taking a census of) the population won’t be possible, since new children will be born before the numbers have been tallied. The word scroll means to count, to record, to take a record of. Taking a record of a population that increases while the record is being written means that the record will be inaccurate (wrong). That is a big population!

VII. Jacob’s Plan (verses 13-21)

Jacob lodged (found a place to stay) there in that night. Instead of sleeping, he took valuables from all that he had acquired to give to his brother. These items together were called a rest because Jacob determined to rest them before his brother as a gift.

This rest included the following:

200 she-goats
20 animals that butt
200 ewes
20 rams
30 lactating camels and their babies
40 cows
10 bulls
20 she-asses
10 he-asses

Jacob gave this rest into the hand of his slaves, each flock separated from the other flock.

He next instructed his slaves: “Cross-ye-over to my faces (in front of me).” He then said, “And ye shall put a breather (a space) between flock and between flock.”

Jacob now spoke to the head of the slaves: “For Esau my brother will meet thee. And he will ask thee to say, ‘To whom art thou? (To whom do you belong?)’ and ‘Where wilt thou walk? (Where are you going?)’ and ‘To whom are these to thy faces? (To whom do these that are in front of you belong)?’ And thou shalt say, ‘To thy slave—to Jacob. He is a rest sent to my lord—to Esau. And behold, he is also after (behind) us.’”

Jacob gave the same commands to the head of the second flock and the third, and to all to say the same things. They were also to include this information: “Behold, thy slave Jacob is after (behind) us.”

Jacob also said, “I will cover her—his faces—via the rest walking to my faces (going in front of me). And afterward I will see his faces. Perhaps he will carry my faces.”

The valuable animals that made up Jacob’s rest crossed over in front of Jacob. Jacob remained that night in the camp, lodging there.

Questions

1. What does lodge mean? It means to take a room, or in the case of a tent, to make camp and set up the tent. It doesn’t have to mean to sleep, since folks often use lodges for places to take their meals and to get together with friends.

2. What is a rest? It is like a gift (because it is given), but it is placed in front of another to receive it, and thus it is rested in front of another. This will have everything to do with other texts that speak of entering into Yehovah’s rest.

3. What is the comer into his hand? This refers to the items and persons that came into Jacob’s hand—the items and persons that Jacob acquired (either by working for them or being given to him).

4. What are ‘butt-ers’? They are animals that butt—that is, they ram other animals. (They often aim for the rear ends of humans, if they have a chance! That may explain the word butt referring to the rear ends!) This is an unusual word for he-goats.

5. What is a ewe? That is a female sheep.

6. What kind of animal is this ram? It is a male sheep.

7. What is a lactating camel? That is a female camel that is giving milk to a baby or young camel. Lactation in humans is giving breast milk, and is therefore called breastfeeding when a baby or young child obtains that milk.

8. Are lactating camels worth more than camels that are not lactating? They are worth more when they are with young, because one is obtaining two animals!

9. Who are these children? They are the young camels!

10. Why did Jacob always give more female animals than male animals? Female animals are always worth more than males! Males compete, and they don’t bear young. Males get into trouble more than females. Thus, they are considered dinner more than of other uses. Only breeding males with superior characteristics are considered more valuable.

11. Why did Jacob desire his slaves to cross over to his faces (in front of him, where he could see them)? Jacob desired to watch them go, to see if he could tell how they were proceeding as they went. I do not know if Jacob could see all the way to Esau, or not. If the slaves came running back, Jacob would know that Esau had attacked.

12. Why did Jacob desire a breather (a spacer) between each flock? If Esau attacked the first group, that would give the second group time to flee, and the two camps also time to split up and flee.

13. What does “To whom art thou” mean? It means, To whom do you belong, and it implies that Esau will know that they belong to someone else. I am not certain of the traditions and cultures regarding dress; I am guessing that slaves wore differently colored and marked clothes than their masters. If I am right on this, Esau would be able to tell that these are slaves. Yet, every person also belonged to his family just as you belong to your family or caretakers. Everyone belongs to someone, even if the person doesn’t know it. The best is to belong to Yehovah/Yeshua.

14. Why would Esau ask, “Where wilt thou walk” instead of, “Where wilt thou go”? In Hebrew, to walk is to go! The English word go has too many meanings. It can mean exit, use the restroom, travel, etc. Hebrew is far more specific. Walking is not the same as exiting or traveling.

Humans did much, much more walking in those days than they do at this time. They often covered many miles in a week’s time as part of their regular routines. They could ride animals, but walking was an important part of being with others and learning what others knew.

15. Identify these in, “To whom are these to thy faces”: They are the animals mentioned above.

16. Why did Jacob desire his slaves to answer, “To thy slave—to Jacob”? Jacob desired that Esau would know that Jacob was willing to serve his brother.

17. Why did Jacob tell each group to include, “And behold, he is also after us”? I am thinking that Jacob desired his brother to wear out any anger he had by being given these animals before seeing Jacob.

18. Explain Jacob’s thinking: “I will cover her—his faces—via the rest walking to my faces.” Jacob desired to cover her—Esau’s nose (I propose, since the nose is where anger is expressed), and also Esau’s faces so that Esau won’t see Jacob, but will see the gifts Jacob is giving to him.

19. What does “Perhaps he will carry my faces” mean? To carry is to forgive in Hebrew, if a relationship has been strained. What does carrying have to do with forgiving? If I offend you, you must carry my offense. (That will often show up as hurt feelings.) Yet, since I offended you, I must carry the wrong I have done. It is on my record. Suppose, now, that I realized I did you wrong, and I offended you. Suppose I come to you and confess (admit) what I did, and that it was wrong. If I then ask you to forgive me, I am asking you to carry the offense that I did and the wrong that I did against you so that our relationship can be returned to a state of peace. If you agree to do this, you are agreeing to voluntarily carry my offense against you and the wrong that I did, so that we can have a relationship that is brought back to peace.

Jacob understood this. He knew that he had offended his brother, though Jacob had done no wrong. He still desired to have a relationship of peace. Jacob thought about the rest that he sent his brother; perhaps it would be enough so that Esau would carry Jacob’s faces—either forgive his faces, or lift Jacob’s faces so that they could face each other in peace.

20. Why did Jacob send the rest in the evening? This way, Esau could sleep on the gift that Jacob had given.

21. Why didn’t Jacob also go see his brother that night? If there would be any violence, Jacob didn’t desire to deal with it at night. There were no streets with street lights! Violence at night with no lights is especially frightening. Jacob could see what was occurring during the day.

VIII. The Night Crossing (verses 22-23)

I don’t know whether Jacob slept that night or not. He arose while it was still night. He took his two women and his two womenslaves and his eleven sons.

He crossed over the Jabbok crossing. He brought them over the brook. He then caused all his possessions (“what is to him”) to cross over the brook.

Questions

1. Why did Jacob travel at night? Jacob looked for some strategic place where all could flee if Esau attacked. If the attack from Esau came in the morning, Jacob’s moving the camps might give those camps more time to flee.

2. Where is the Jabbok crossing?

If you find the word Mahanaim in the middle of the above map, above this word is a rather unclear blue writing that says, Jabbok R. It is a river that goes east (to the right) from the Jordan River. (This map is from the ACCESS Foundation, Zaine Ridling, Ph.D., Editor.)

3. Explain a little about the Jabbok stream. According to Easton in Easton’s Revised Bible Dictionary,

[Jabbok means,] a pouring out, or a wrestling, one of the streams on the east of Jordan, into which it falls about midway between the Sea of Galilee and the Dead Sea, or about 45 miles below the Sea of Galilee. It rises on the eastern side of the mountains of Gilead, and runs a course of about 65 miles in a wild and deep ravine. It was the boundary between the territory of the Ammonites and that of Og, king of Bashan [see Joshua 12:1-5 and Numbers 21:24], also between the tribe of Reuben and the half tribe of Manasseh [see Numbers 21:24 and Deuteronomy 3:16]. In its course westward across the plains it passes more than once underground. “The scenery along its banks is probably the most picturesque in Palestine; and the ruins of town and village and fortress which stud the surrounding mountain-side render the country as interesting as it is beautiful.” This river is now called the Zerka, or Blue River.

4. Why did Jacob take all his possessions with him? Jacob had no reason to leave anything or anyone behind. Yehovah hadn’t promised Jacob’s safety, so Jacob was ready to flee, if necessary, with all his items.

IX. The Great Fight (verses 24-30)

Jacob went somewhere alone after this crossing. An unidentified man came to Jacob in the dark. The two wrestled. It was an unfriendly match that lasted hours.

The sun began to rise. The text then says, “And he saw that he will-not-be-able to him.” It does not say who he or him is! The unidentified man touched in the palm of Jacob’s thigh, and the palm of his thigh dislocated while Jacob wrestled with the man.

The man said, “Send me! For the sunrise ascended!” Jacob responded, “I will not send thee but rather thou blessed me!” The man asked Jacob, “What is thy name?” Jacob gave his name: “He Will Heel.” The man said, “Thy name shall no more be called ‘He-Will-Heel (Jacob)’, but-rather ‘He-Will-Prince-Mighty-[One] (Israel)’. For thou princed with Elohim and with men, and thou wast able.”

Jacob then asked, saying, “Tell, na, thy name.” The man responded, “Why is this? Thou wilt ask to my name?” The man then blessed Jacob right there!

Jacob named the place ‘Faces Of Mighty One,’ saying, “For I saw Elohim faces unto faces, and my being was rescued!”

Questions

1. Why did Jacob remain alone? He had a lot to consider. He had much on his mind.

2. Why didn’t he tell his wives about what was troubling him? I don’t know if they knew about what had occurred between his brother and him. If he had told them, they might have become fearful. His telling them would only have put fear into them without giving them any response in the matter. Instead, he carried this alone.

3. Who was this man??? If you read all the verses, you will find the following things about him:

He is able to dislocate a thigh with a single touch
He is able to rename Jacob to Israel
Jacob insists on being blessed by him after he dislocates Jacob’s thigh
He prophesies
Jacob identifies him as Elohim

Who has all these characteristics at one time, and appears as a man to wrestle with another man, yet can be put into a wrestling hold by a mortal like Jacob? This is Messiah Yeshua!

The following is another text that speaks of this event:

Hosea 12:3 He took his brother by the heel in the womb, and by his strength he had power with God: ⁴Yea, he had power over the angel, and prevailed. He wept, and made supplication unto him. He found him [in] Bethel, and there he spake with us—⁵Even Yehovah God of hosts. Yehovah is his memorial.

I propose that the part that connects is this: “By his strength he had power with God. Yea, he had power over the angel, and prevailed.”

The man is called God (Elohim) and the angel (the messenger).

4. What does “he will not be able to him” mean? This sounds like a piece of a sentence, but it isn’t in Hebrew. To be able in any area of life is to succeed, or, in battle, it is to overcome, be victorious. “He will not overcome to him.” The word to shows the direction. We would say, “He will not overcome against him,” or just, “He will not overcome him.” Hebrew often places the preposition to where we would not use it.

5. Who is he and who is him in “he will not be able to him”? He is Elohim! Him is Jacob. I can tell, because the text states, “And a man wrestled…” It continues, “He saw…” followed by “He touched…” Thus, I concluded that the man is he in these statements.

6. Why was Elohim not able to… well, overcome Jacob, or do whatever the text doesn’t mention after the word able? This is not a case of the lack of power. Elohim always succeeds in whatever He desires to do. Elohim appeared as a man, in this case. He wrestled as a man. Jacob had twenty years of experiences, and Jacob was a very muscular man, very tough and strong. Even wrestling all night didn’t wear Jacob out, and the sun began to arise. Thus, Elohim, appearing as a mortal (a person who is capable of dying, and therefore is capable of tiring out), could not outwrestle Jacob before the sun arose.

7. Why was this so important, that it had to put into the Bible? This event teaches many things about Jacob and about Elohim, including the following:

Jacob was very tough, with great physical endurance and great wrestling moves
Jacob was willing to physically fight (wrestling is a form of fighting, but avoiding using fists and swords that can kill)
Jacob was very willing to protect members of his camps (that is why he wrestled—the man posed a threat)
Jacob was willing to grasp an adversary who won the wrestling match using tactics that were not part of wrestling
Jacob was willing to refuse to let go of a very dangerous adversary until that adversary blessed him even though the adversary could have paralyzed him
Jacob’s fear of meeting his brother and Jacob’s needing every bit of strength that he had in case his brother sought to kill him were less than Jacob’s willingness to deal with an opponent who attacked
Jacob never accused this opponent of ‘dirty wrestling’ or of cheating when this opponent used special forces to dislocate his thigh
Elohim was willing and capable of appearing as a man
Elohim was willing to enter into a physical wrestling match with a man
Elohim did not employ miraculous means of winning until the very end, when it was time to stop and to bless
Elohim did not give His Name when asked if He knew that the other person already knew His Name. (Another character in the Bible asked the same question of the same Being, and He told His Name. Read about this in Judges 13.
Elohim also prophesies
Elohim changes the names of some if their new names are significant to what they will to or be
Elohim can wrestle with a person in a life-and-death wrestling match, then bless the person
Elohim can show up unidentified
Elohim can show up in the dark without any lights radiating from His body
Elohim can wear a person down to no strength right when the person needs all the strength the person can possibly use

Readers would not have figured out some of these things, had this text not been put in the Bible.

8. Why did Elohim put Jacob’s thigh out of joint? Jacob now could not run, and he could not ride an animal. He was both very tired and incapable of escape. Elohim rendered him powerless to even fight off a child.

9. Who said, “Send me”? Elohim said this!

10. Why did He say this, instead of just leaving? Just leaving in the cultures of that area of the world would be rude, and might show that the one who left was a criminal. Criminals go secretly; guests, friends and relatives wait to be sent.

When Elohim said, “Send me,” He was behaving as Jacob’s guest. Jacob’s refusal to send Him until He blessed him was Jacob’s right as a host.

11. Why did Elohim desire to leave before the sun rose any further? I propose that Elohim did not desire to be seen by others in the camp. He had come for Jacob. Others in the camp would have asked Questions that Jacob did not need to answer.

12. Why did Jacob desire to be blessed by a man who just caused him great pain, and made him defenseless? Jacob now knew who this man was: he knew He was Elohim. He desired a blessing from Elohim. Jacob wasn’t anywhere as concerned over the palm of his thigh as he was over receiving a blessing from Elohim.

13. What is the palm of the thigh? That is the part of the thigh that is shaped like the palm of the hand. It is the part that goes around the ball of the leg. (See the pictures from Wikipedia.org below.)

14. Did all stop calling Jacob by the name ‘Jacob,’ and start using ‘Israel’ after this, since Elohim said, “Thy name shall no more be called Jacob, but-rather Israel”? Elohim Himself continued to use the name Jacob in the Bible, and the name will be used into the End Times. This is a prophetic promise that will occur in the Millennium (during the 1,000 years that Messiah Yeshua will be King over all kings and Lord over all lords). Until then, both Israel and Jacob will be in use.

15. Was something wrong with the name Jacob? No! The name was very good. Jacob, as a baby being born, took hold of his brother’s heel. Thus, he was behind his brother in birth, pulling on his heel. This was prophetic. He will come out second behind his brother, and will pull his brother’s heel just as his brother is about to get ahead.

Yet, this isn’t the way the story will end. The new name tells that part of the story.

16. What does the name Israel tell? Since it means, “He will prince Mighty One,” this tells that Jacob, as Israel, will coronate (crown) Prince Mighty One—Prince Mighty One of Israel, Prince Elohim! Thus, Israel will be the group that will crown Messiah Yeshua as King over all and Lord over all.

17. What does “thou princed with Elohim and with men, and thou wast able” mean? There is no verb to prince in English. If there were, it would mean to behave as a prince and to coronate others as princes. Jacob behaved as a prince with Elohim (Who is the King), and he also acted as a prince among the races. He also set up others in other races as princes. Yet, he hasn’t done any of these things yet. They will occur in the future!

Being able again means that he had the power (ability) and authority (the rank) to succeed and to overcome, and he used that power and authority. This is again prophetic; it will occur in the future. Israel isn’t in a very good position at this present time.

18. Why did Jacob ask this man’s name? Jacob knewwho he was; he wanted to confirm the identity of this man. He didn’t know who he was until the man put his thigh out of joint. He instantly knew who he was at that point. Now, Jacob asked for identification to confirm his identity, and he refused to confirm it. I can tell that Jacob knew who he was because Jacob insisted on a blessing before sending him.

19. What was the man’s name? I will show another text that is very similar to this one, with the same man making an appearance and with the same question being asked:

Judges 13:17 And Manoah said unto the angel of Yehovah, “What is thy name, that we will do thee honour when thy sayings come to pass?” ¹⁸And the angel of Yehovah said unto him, “Why askest thou thus after my name, seeing it is Pele?”

His Name is Pele, meaning miracle, but in a different way—as His being the source of miracles and His being the great miracle of Yehovah. He is the Messiah, Messiah Yeshua, Whose very birth is a miracle.

20. Was Jacob still clinging to him while He blessed him? Jacob would not let go until He blessed him.

21. Did Jacob send him after He blessed him? Jacob did!

22. What did Jacob name the place, why did he name the place, and why is the name different from what Jacob said? Jacob named the place Faces-Of-Mighty-[One], referring to the faces of the One Who wrestled with him. He named the place because of the significant event that happened in that place. This was a common practice. Jacob said, “For I saw Elohim faces unto faces, and my being was rescued!” The name of the place mentions Mighty-One; yet Jacob identified Him as Elohim. Thus, we, as readers, can know that Elohim and Mighty One are the same. Jacob named the place the way he did because Jacob was prophesying. When the Israelis come to realize that the Mighty One of Israel is Elohim, then and only then will they be able to come to faith in the Messiah of Israel.

23. Why did Jacob say, “and my being was rescued”? Who did the rescuing, and from whom was Jacob rescued? This text is also prophetic! Jacob will be rescued from the very Being who will wrestle with him (that is, with the People of Israel) during the Tribulation.

X. The New Tradition (verses 31-32)

Jacob crossed Penuel, limping on his thigh. From that time on, the Israelis (who believed the text and who understood it) refused to eat the sinew of the tendon that is upon the palm of the thigh. Elohim had touched in the palm of Jacob’s thigh in the sinew of the tendon.

Questions

1. Why don’t the Israelis (who follow this tradition) eat the sinew of the tendon that is upon the palm of the thigh? What animals are involved in this? The animals involved are the clean land animals (cows, bulls, sheep, goats, deer, caribou, reindeer, etc.). I don’t expect that this includes chickens and turkeys, etc.

They don’t eat this piece of meat in order to recall what this man, Elohim, did to Jacob just before He blessed him!

2. Did this hurt very much? It did! It continued to hurt for a long time!

3. Why did Elohim hurt Jacob? Had Jacob done wrong? Jacob hadn’t done anything wrong. Elohim hurt Jacob

in order to make him totally defenseless before his brother whom he feared
in order to do a show-and-tell for what will happen to Jacob (Israel) during the Tribulation
in order to rescue him from his fears without using his own power
in order for Jacob to determine to be the first to approach his brother as his camps began to move.

Yehovah sometimes inflicts pain on true prophets so that others who are watching Yehovah’s show-and-tell of what will occur understand how real what they are seeing and hearing from the prophet really is. This is done to save lives. Yehovah rewards such prophets very well. Jacob never complained.

XI. Jacob Meets with Esau (Chapter 33:1-4)

Jacob lifted his eyes. He then saw Esau coming with four hundred men. He divided the children among the four women, placing the slavewomen and their children in front, then Leah, then Raquel with Joseph.

Jacob then crossed over in front of the groups.

Before he came to Esau, he prostrated in front of him seven times between his approaches.

In the meantime, Esau ran to meet Jacob. Esau embraced him, fell upon his neck, and kissed him. Both of them wept.

Questions

1. If Jacob lifted his eyes, where were they focused before lifting them? They were focused on the ground. The land is quite uneven, and tripping while walking is a regular concern. A person must watch for the next step to avoid such hazards.

2. How could he recognize Esau after all this time, and at such a distance? Jacob had had much practice seeing both friends and animal attackers during his twenty years of shepherding. A person can become very good at identifying others at a distance by this means.

3. Why does my translation say, “four hundred man” instead of saying, “four hundred men”? Biblical Hebrew switches to the singular form when the number becomes large.

4. Why did Jacob divide the children according to their own mothers? If Esau attacked, and if any of the women and children survived, they needed to be grouped with mothers having their own children.

5. Why did Jacob put the slavewomen and their children first? If Esau was determined to take prisoners and slaves for himself, the women were already slaves; they would need the children to go with them. If Esau commanded a slaughter, Jacob had worked for Raquel (and secondly for Leah); Jacob hoped that they at least might escape.

6. Why is Joseph (of all Jacob’s sons) the only one mentioned by name? This is again prophetic. Put “Ewe” with “He will gather,” and the text reads, “He will gather a ewe (a girl sheep).” That is exactly what will happen during the Tribulation! Yehovah will gather the most endangered parts of Israel: women with young children, bringing them to Mount Zion where they will be safe. Names in the Bible are often prophetic!

7. Why did Jacob then cross over in front of all the groups? He had determined to face Esau first before all, knowing that Esau’s murderous anger, if it still existed, was directed toward him. If Esau struck out against him, that might assuage (calm down) Esau’s anger, and thus spare others from harm. Jacob desired to save lives, not spare himself at the expense of others.

8. Why did Jacob prostrate (lie flat) before his brother, then come closer, then again prostrate before his brother, then come closer… seven times? He physically showed his brother that he was willing to serve his brother. He hoped that this would convince his brother that he was not claiming the firstborn status to lord it over his brother.

9. Why did Esau run to meet Jacob? Esau desired to see his brother! He loved him.

10. What does “he fell upon his neck” mean? This means that he both hugged him and put his neck on his brother’s neck in a most affectionate embrace!

11. Why did they both weep? Esau was so glad to see his brother. Jacob was so relieved that his brother didn’t still hate him, and he was glad to see his brother under these circumstances! They missed each other.

XII. Giving and Taking (verses 5-11)

Esau was interested in seeing his brother. He then lifted his eyes and saw the women and children. Esau asked, “Who are these to thee?” Jacob answered, “The children that Elohim favoured thy slave.”

The slavewomen and their children neared Esau, and prostrated. Then Leah and her children did the same thing. Finally, Joseph neared, along with Raquel. Esau was amazed. “Who is to thee? All this camp that I encountered?” Jacob’s answer was curious: “To find favour in the eyes of my lord.”

Esau expressed that he already had much, and what is to Jacob must be to Jacob (what Jacob owns Jacob needs to keep).

Jacob respectfully insisted that Esau take Jacob’s rest from his hand. Jacob compared seeing Esau to seeing the faces of Elohim, and that Esau desired Jacob. Jacob stated, “Take na my blessing that is brought to thee. For Elohim favoured me, and for there is to me all.” Jacob urged Esau, and Esau was finally willing.

Questions

1. Why was Esau amazed that Jacob had so many persons and animals? There is no way that anyone could have gained what Jacob gained in twenty years. A person might become very wealthy, but having twelve children, two wives, and all those animals—that just isn’t possible in that brief amount of time. Twenty years may seem like a long time, but it really isn’t!

2. What did Jacob mean by, “The children that Elohim favoured thy slave”? Jacob told Esau that Elohim had favoured Jacob, a slave of Esau, by giving him all those children!

3. Why did the different women and their children prostrate before Esau? They watched Jacob, and that was also part of their cultures. That was a demonstration of respect.

4. What question was Jacob answering when he said, “To find favour in the eyes of my lord”? He was answering the question, “Why did you give me these items?”

5. What did Jacob mean when he answered, “Don’t, na, if na I found favour in thine eyes”? He meant, Don’t refuse to accept the rest that I gave to you.

6. Was Jacob exaggerating when he said, “For therefore I saw thy faces as seeing faces of Elohim”? Jacob didn’t exaggerate. Such an exaggeration would have been a lie. Jacob feared Elohim (in a good way), and he feared his brother (as a potential threat). Jacob’s reaction to seeing both was the same: he feared.

7. What does “thou desired me” mean? This means that he (Esau) wanted to see and continue a relationship with Jacob. Had Esau been furious with Jacob at this time, he would not have desired to see him; he would have either desired to not see him, or to see him dead!

8. What does “for there is to me all” mean? All those items and persons that Esau saw are ‘to Jacob’ (are in his possession). Thus, Jacob could spare what he gave to his brother.

9. Why did Esau take the items from his brother? His brother urged him, and Esau saw that this was important to Jacob. Thus, Esau was willing, and Jacob was relieved.

XIII. The Logic of Fear (verses 12-15)

The text does not give the amount of time that Esau and Jacob spoke together. The next part of their conversation involved Esau telling Jacob, “We shall journey. And we have walked. And I have walked to straight-in-front-of thee.”

Jacob replied, “My lord knows that the children are tender [they are not used to traveling for distances]. And the flock and the herd ascend upon me. [Both the large cattle and the small, like sheep and goats, ascend upon/by Jacob at his command.] And they [the cowboys] shall drive them one day. And they shall die—all the flock.”

Jacob’s idea was this: “My lord [Esau] shall cross-over, na, to the faces of [in front of] his slave. And I, I will conduct-myself for gentleness to the foot of the errand [to the foot of moving the flock] that is to my faces and to the foot of the children until that I will come unto my lord toward Seir.”

Esau then volunteered to post (assign to a task) some of Esau’s men with Jacob. Jacob’s reaction was quick: “Why is this?” Then he said, “I will find favour in the eyes of my lord!” That was akin to saying, “If you will be pleased to permit me to take care of this myself.

Questions

1. Why did Esau desire to walk straight in front of Jacob? Jacob didn’t know, and I don’t know. That made this offer seem suspicious.

2. Can one person determine or figure out the motives of another person? Unless Yehovah tells someone another person’s motives, no person can read the mind of another, and no person can know another person’s motives with certainty. Trying to figure out the motives of another is wise. Claiming to know what the motives of another person is wrong, and has caused much permanent damage to relationships in the history of the world. All will be judged by the works (actions) they did and by their words. Judging actions is right. Judging motives is always wrong. Even if a person tells you why he or she did something, that doesn’t mean that he or she gave you all the reasons, and it doesn’t mean that he or she was honest with you or with himself/herself. Stay away from judging motives.

3. Would the entire flock die if it were driven along with the cattle? Jacob knew sheep and goats. He knew that many could easily die if they were overdriven without sustenance.

4. When Jacob said, “My lord shall cross-over, na, to the faces of his slave,” wasn’t this the same as Esau’s proposal, “I have walked to straight-in-front-of thee”? It is different. Jacob will remain stationary (not moving), while Esau will walk. In Esau’s proposal, he would lead, and Jacob would follow.

5. What is “the foot of the errand”? If the head of the errand is its beginning, the foot will be its conclusion. Jacob will conduct himself and his camps in a gentle manner until the errand of transporting them to the new grazing grounds has been completed.

6. What does “the errand that is to my faces” mean? The errand is transporting Jacob’s camps. The errand that is to Jacob’s faces is that part of the errand that must be immediately attended; it is straight in front of Jacob.

7. Explain “I will conduct-myself for gentleness … to the foot of the children”: I propose that Jacob will be gentle with driving his camps right down to considering the foot of the children: down to the smallest and slowest-moving child.

8. Is “until that I will come” good English grammar (proper writing or speaking in English)? It isn’t. The word that doesn’t fit in English. It is present in the Hebrew text.

9. Why did Esau offer to post some of his men with Jacob’s camps? I am not certain, and I don’t know if Jacob knew the reason. This again seemed suspicious. This part of the world was very dangerous, however, and Esau’s offer may have been out of concern for the safety of Jacob’s camps.

Whatever the reason may be, Jacob declined (didn’t accept) the offer.

10. Why did Jacob add, “I will find favour in the eyes of my lord”? This could have been Jacob’s way of showing appreciation for Esau’s willingness to help Jacob with the guards. This willingness showed that Jacob obtained and found favour in the eyes of Esau.

XIV. The Departure and the Relief (verses 16-20)

Esau then returned to Seir, his home.

Jacob journeyed to Succot. He built an actual house. He constructed camouflages designed for cattle. That is why he called the place Camouflages.

Jacob came to Shalem, a city of Shkhem in the land of Canaan when he completed his journey from Padan-Aram. He camped in front of the city.

He acquired a portion of the field upon which he spread his tent from the hand of the children of Hamor who is the father of Shkhem. The cost was one hundred certified.

Jacob positioned an altar there. He “called to him” (named him) Mighty-One, Gods of Israel.

Questions

1. Why did Esau go away from Jacob? They both had to find good grazing for their animals. Staying together could result in conflicts over the pasture.

2. Why did Jacob build a house for himself? Since the text doesn’t say, I can only guess: he desired to have a permanent structure for his wives and children, a place with more comfort that was not as susceptible to storms. Yet, he didn’t stay there! He traveled to the city of Shalem that is near Shechem; that is where he stayed. Thus, building this house may have been part of the camouflages that he set up for his cattle.

3. Explain “he made camouflages to his cattle”: The Hebrew word succot comes from the Hebrew root sokh that describes a covert—a hiding place. I found that this word describes camouflage—any form of an enclosure (or clothing) that gives the impression that it is no different from its surroundings.

I then thought about why Jacob might do this for his cattle. This area of the world was very wild, and potentially very violent. Cattle would be easily rustled, since cattle spread out to graze. Rounding up the cattle during the night in a place that looks like the rest of the surrounding area would be a way to protect the cattle from rustlers, making it difficult to find them at night. (There were no flashlights back then, and torches were not very bright—except to give away the positions of those holding them.) While a full moon and clear skies did light up the night, having the cattle camouflaged would deter rustlers from coming after them, since cowboys would also be lurking in the area. I propose that Jacob considered these things.

4. Why did he name the place Succot? He named it Succot (camouflages) because that is what he built there. Future generations might remember what he did. His men might later be located elsewhere, and he could send them to this location, since it had a name.

5. Why did Jacob decide to travel to Shalem (Peace)? I again can only guess unless I find a text that tells me. Guessing is not a very good idea in the Bible. Folks who started by guessing ended up teaching other folks who thought that those guesses were true. I don’t want you to do this. When I say that I am guessing, that is all I am doing. I do know that Jacob had reasons for what he did, and the reasons involved benefiting others as well as himself.

Jacob had these cowboys and shepherds, their wives, his own wives and children, and animals. His crew could make many things needed for life and living; yet, other items were not available without trading for them. Jacob did not have a source of iron for tools; miners in distant areas dug for iron, and others purified the iron for usage. Jacob needed to trade; having large herds and flocks was only useful if those animals could be traded for other items. His cowboys and shepherds needed other items and varieties of food (besides beef, mutton, etc.), and cities offered variation. I propose that Jacob set up tents near the city for just such purposes, and was able to sell cattle, sheep and goats for good prices, since the occupants desired these items.

Women needed items unavailable on the prairie that they could find in even small cities.

6. Why didn’t Jacob move into the city of Shalem, but instead only camped outside the city, facing it? Jacob did not desire to integrate with the inhabitants of the city. The city was wild, like a town in the wild west of the early United States. If he moved into the city, his family would soon integrate with the inhabitants, adopting their religions, morals and ethics. Jacob knew better, since he had to refuse Canaanite marriages with his own sons and daughter. Being near the city was fine; integrating was not fine.

While Jacob believed in segregation, it wasn’t the evil and violent type of segregation that the United States enforced. Jacob treated others of other races with great respect as having the very image of God. His own cowboys and shepherds may have included Canaanites that he acquired—I don’t know. The Canaanites as a whole were very evil, and were becoming more evil with time. Yet, Rahab and her family, in a text that occurs a long time from this text, were Canaanites, and were heroes benefiting Israel.

Jacob knew the dangers of integrating with a people whom Yehovah will eventually destroy.

7. Why did Jacob acquire a portion of the field? Jacob did not desire to be a trespasser. If he had title to the property, he wouldn’t be trespassing.

8. Explain “he acquired a portion of the field… vial a hundred certified”: Jacob paid one hundred of some form of currency, and the form was certified—it was proven to be right and true. Jacob had not cheated Hamor’s sons.

He did this to avoid Questions regarding the legitimacy (regarding whether it was the real thing) of the transaction (the sale and purchase) he made with Hamor’s sons.

9. Why did Jacob position an altar there? Whenever Jacob made any significant move to a new location or a special place, he always set up an altar, and he also named both the altar and the location. He then called sacrificed to Yehovah.

10. What is the significance of the expression, “Mighty One, Gods of Israel”? Jacob used the new name that Elohim had given to him: Israel. He recognized the man who had wrestled with him as Mighty One and as Gods (Elohim) of Israel. Jacob had been delivered from the hand of his brother.

July 2, 2009October 7, 2016

Genesis 31-33 The Fear

The Fear

Background Text: Genesis 31 through Genesis 33

Printed Text: Genesis 31:55-33:20

Genesis 31:55 And White (Laban) early-rose in the morning. And he kissed to his sons and to his daughters. And he blessed them. And he walked. And White (Laban) returned to his place.

Chapter 32

³And He-Will-Heel (Jacob) sent messengers to his faces unto Hairy (Esau) his brother toward the land of He-Goat field of Red. ⁴And he commanded them to say, “Thus ye shall say to my lord, to Hairy (Esau), ‘So said thy slave He-Will-Heel (Jacob), “I sojourned with White (Laban), and I afterwarded unto now. ⁵And an ox is to me and an ass, a flock and a slave and a woman-slave. And I sent her to tell to my lord to find favour in thine eyes.”’”

⁶And the messengers returned unto He-Will-Heel (Jacob) to say, “We came unto thy brother, unto Hairy (Esau). And also he walked to meet thee. And four hundred man are with him!” ⁷And He-Will-Heel (Jacob) feared very-much. And he ‘tribulated’ to him.

And he halved the people that is with him and the flock and the herd and the camels to two camps. ⁸And he said, “If Hairy (Esau) will come unto the one camp and he will smite him, and the remaining camp will be for an escape.”

¹³And he lodged there in that night. And he took a rest to Hairy (Esau) his brother from the comer into his hand: ¹⁴two hundred she-goats and twenty butt-ers, two hundred ewes and twenty rams, ¹⁵thirty lactating camels and their children, forty cows and ten bulls, twenty she-asses and ten he-asses. ¹⁶And he gave into the hand of his slaves, a flock a flock by himself. And he said unto his slaves, “Cross-ye-over to my faces. And ye shall put a breather between flock and between flock.” ¹⁷And he commanded the head to say, “For Hairy (Esau) my brother will meet thee. And he will ask thee to say, ‘To whom art thou?’ and ‘Where wilt thou walk?’ and ‘To whom are these to thy faces?’ ¹⁸And thou shalt say, ‘To thy slave—to He-Will-Heel (Jacob). He is a rest sent to my lord—to Hairy (Esau). And behold, he is also after us.’” ¹⁹And he commanded also the second, also the third, also all the walkers after the flocks to say, “Ye shall speak as this speech unto Hairy (Esau) in your finding him. ²⁰And ye shall also say, ‘Behold, thy slave He-Will-Heel (Jacob) is after us.’” For he said, “I will cover her—his faces—via the rest walking to my faces. And afterward I will see his faces. Perhaps he will carry my faces.” ²¹And the rest crossed over upon his faces. And he lodged in that night in the camp.

Chapter 33

¹And He-Will-Heel (Jacob) lifted up his eyes. And he saw. And, behold, Hairy (Esau) came. And with him are four hundred man. And he divided the children upon Weary (Leah) and upon Ewe (Raquel) and upon two of the slavewomen. ²And he put the slavewomen and their children headward and Weary (Leah) and her children afterwards and Ewe (Raquel) and He-Will-Gather (Joseph) afterwards. ³And he crossed-over to their faces. And he prostrated landward seven strokes unto his nearing unto his brother. ⁴And Hairy (Esau) ran to meet him. And he embraced him. And he fell upon his neck. And he kissed him. And they wept.

I. Jacob and Laban at Peace (Genesis 31:55)

Laban rose early in the morning. He kissed his sons and his daughters. He also blessed them. He then took his journey, going back to his place.

Questions

1. Why did Laban get up so early?

2. Who were his sons?

3. Why did his daughters accept being kissed by him when he had been so mean to them?

4. How did Laban bless his sons and daughters?

5. Was Laban better able to think, now?

II. Jacob and the Camp of Elohim (Genesis 32:1-2)

Jacob also walked, continuing on his journey. Messengers of Elohim encountered him. Jacob described what he saw: “This is the camp of Elohim!” He named the place Two-Camps.

Questions

1. Who were these messengers?

2. What does “encountered into” mean?

3. How did Jacob know that this was the camp of Elohim?

4. Why did Jacob call the name of that place Two-Camps instead of Camp Elohim?

5. Why was the camp of Elohim there, and did the angels have anything to say to Jacob?

6. Was Jacob nervous, seeing this camp of angels? Would you be nervous?

III. Jacob Begins to Seek Esau’s Favour (verses 3-5)

Questions

1. Why did Jacob send messengers to Esau?

2. Where is the land of He-Goat, the field of Red?

3. Why did Jacob call his brother, “my lord”?

4. Why did Jacob call himself, “thy slave”?

5. What does “I afterwarded” mean (since this is not proper English)?

6. Did Jacob have just one ox, one ass, one male slave and one female slave? Why did he word it this way?

7. Who is her in, “I sent her to tell to my lord”?

8. Explain the expression, “find favour in the eyes” of someone:

9. How would sending the messengers on this errand to tell Esau make it so that Esau would favour Jacob instead of hating him?

IV. Here He Comes! (verses 6-7)

Questions

1. What did Jacob think Esau might do?

2. Why did Esau have four hundred men with him?

3. What does tribulation mean?

4. Why was Jacob so afraid when Elohim had appeared to him?

V. Minimizing the Losses (verses 7-8)

Jacob had a strategy. He divided the camp into two camps. He figured, “If Esau will come unto the one camp and he will smite him, and the remaining camp will be for an escape.”

Questions

1. Why would Jacob think that Esau would attack and kill one camp, if not both?

VI. Jacob’s Request (verses 9-12)

He asked Yehovah to deliver him from the hand of his brother Esau. Jacob was fearing Esau, knowing that he might come and smite him, “mother upon children.”

Jacob reminded Yehovah, “Thou, Thou hast said, ‘Good-doing, I will good-do with thee,’ and, ‘I will put thy seed as sand of the sea that he will not scroll from multiplication.’”

Questions

1. Why did Jacob use the following three identifiers for Yehovah?

Gods of my father Avraham
Gods of my father Isaac
Yehovah Who said return and I have ‘good-done’ with thee

2. What does “I smalled from” mean?

3. What does grace mean in the Bible?

4. What are all the graces that Jacob mentioned?

5. What is truth in the Bible?

6. What Truth did Elohim do with his slave, Jacob?

7. What does “I crossed-over this Jordan via my staff” mean and indicate?

8. What does na mean in Hebrew?

9. Why did Jacob need to be delivered from the hand of his brother? Was his brother holding him using his hand?

10. Why did Jacob say both “my brother” and “Esau,” since both are the same?

11. Was Jacob’s fearing Esau wrong or sin?

12. Was Jacob concerned that his own mother might be killed?

14. What does “Good-doing, I will good-do with thee” mean?

15. Can the number of offspring equal the number of grains of the sand of the sea? Explain.

16. If the answer to the last question is true, what does “I will put thy seed as sand of the sea that he will not scroll from multiplication” mean?

VII. Jacob’s Plan (verses 13-21)

This rest included the following:

200 she-goats
20 animals that butt
200 ewes
20 rams
30 lactating camels and their babies
40 cows
10 bulls
20 she-asses
10 he-asses

Jacob gave this rest into the hand of his slaves, each flock separated from the other flock.

He next instructed his slaves: “Cross-ye-over to my faces (in front of me).” He then said, “And ye shall put a breather (a space) between flock and between flock.”

Jacob also said, “I will cover her—his faces—via the rest walking to my faces (going in front of me). And afterward I will see his faces. Perhaps he will carry my faces.”

The valuable animals that made up Jacob’s rest crossed over in front of Jacob. Jacob remained that night in the camp, lodging there.

Questions

1. What does lodge mean?

2. What is a rest?

3. What is the comer into his hand?

4. What are ‘butt-ers’?

5. What is a ewe?

6. What kind of animal is this ram?

7. What is a lactating camel?

8. Are lactating camels worth more than camels that are not lactating?

9. Who are these children?

10. Why did Jacob always give more female animals than male animals?

11. Why did Jacob desire his slaves to cross over to his faces (in front of him, where he could see them)?

12. Why did Jacob desire a breather (a spacer) between each flock?

13. What does “To whom art thou” mean?

14. Why would Esau ask, “Where wilt thou walk” instead of, “Where wilt thou go”?

15. Identify these in, “To whom are these to thy faces”:

16. Why did Jacob desire his slaves to answer, “To thy slave—to Jacob”?

17. Why did Jacob tell each group to include, “And behold, he is also after us”?

18. Explain Jacob’s thinking: “I will cover her—his faces—via the rest walking to my faces.”

19. What does “Perhaps he will carry my faces” mean?

20. Why did Jacob send the rest in the evening?

21. Why didn’t Jacob also go see his brother that night?

VIII. The Night Crossing (verses 22-23)

I don’t know whether Jacob slept that night or not. He arose while it was still night. He took his two women and his two womenslaves and his eleven sons.

He crossed over the Jabbok crossing. He brought them over the brook. He then caused all his possessions (“what is to him”) to cross over the brook.

Questions

1. Why did Jacob travel at night?

2. Where is the Jabbok crossing?

3. Explain a little about the Jabbok stream.

4. Why did Jacob take all his possessions with him?

IX. The Great Fight (verses 24-30)

Jacob went somewhere alone after this crossing. An unidentified man came to Jacob in the dark. The two wrestled. It was an unfriendly match that lasted hours.

Jacob then asked, saying, “Tell, na, thy name.” The man responded, “Why is this? Thou wilt ask to my name?” The man then blessed Jacob right there!

Jacob named the place ‘Faces Of Mighty One,’ saying, “For I saw Elohim faces unto faces, and my being was rescued!”

Questions

1. Why did Jacob remain alone?

2. Why didn’t he tell his wives about what was troubling him?

3. Who was this man???

4. What does “he will not be able to him” mean?

5. Who is he and who is him in “he will not be able to him”?

6. Why was Elohim not able to… well, overcome Jacob, or do whatever the text doesn’t mention after the word able?

7. Why was this so important, that it had to put into the Bible?

8. Why did Elohim put Jacob’s thigh out of joint?

9. Who said, “Send me”?

10. Why did He say this, instead of just leaving?

11. Why did Elohim desire to leave before the sun rose any further?

12. Why did Jacob desire to be blessed by a man who just caused him great pain, and made him defenseless?

13. What is the palm of the thigh?

14. Did all stop calling Jacob by the name ‘Jacob,’ and start using ‘Israel’ after this, since Elohim said, “Thy name shall no more be called Jacob, but-rather Israel”?

15. Was something wrong with the name Jacob?

16. What does the name Israel tell?

17. What does “thou princed with Elohim and with men, and thou wast able” mean?

18. Why did Jacob ask this man’s name?

19. What was the man’s name?

20. Was Jacob still clinging to him while He blessed him?

21. Did Jacob send him after He blessed him?

22. What did Jacob name the place, why did he name the place, and why is the name different from what Jacob said?

23. Why did Jacob say, “and my being was rescued”? Who did the rescuing, and from whom was Jacob rescued?

X. The New Tradition (verses 31-32)

Questions

1. Why don’t the Israelis (who follow this tradition) eat the sinew of the tendon that is upon the palm of the thigh? What animals are involved in this?

2. Did this hurt very much?

3. Why did Elohim hurt Jacob? Had Jacob done wrong?

XI. Jacob Meets with Esau (Chapter 33:1-4)

Jacob then crossed over in front of the groups.

Before he came to Esau, he prostrated in front of him seven times between his approaches.

In the meantime, Esau ran to meet Jacob. Esau embraced him, fell upon his neck, and kissed him. Both of them wept.

Questions

1. If Jacob lifted his eyes, where were they focused before lifting them?

2. How could he recognize Esau after all this time, and at such a distance?

3. Why does my translation say, “four hundred man” instead of saying, “four hundred men”?

4. Why did Jacob divide the children according to their own mothers?

5. Why did Jacob put the slavewomen and their children first?

6. Why is Joseph (of all Jacob’s sons) the only one mentioned by name?

7. Why did Jacob then cross over in front of all the groups?

8. Why did Jacob prostrate (lie flat) before his brother, then come closer, then again prostrate before his brother, then come closer… seven times?

9. Why did Esau run to meet Jacob?

10. What does “he fell upon his neck” mean?

11. Why did they both weep?

XII. Giving and Taking (verses 5-11)

Esau expressed that he already had much, and what is to Jacob must be to Jacob (what Jacob owns Jacob needs to keep).

Questions

1. Why was Esau amazed that Jacob had so many persons and animals?

2. What did Jacob mean by, “The children that Elohim favoured thy slave”?

3. Why did the different women and their children prostrate before Esau?

4. What question was Jacob answering when he said, “To find favour in the eyes of my lord”?

5. What did Jacob mean when he answered, “Don’t, na, if na I found favour in thine eyes”?

6. Was Jacob exaggerating when he said, “For therefore I saw thy faces as seeing faces of Elohim”?

7. What does “thou desired me” mean?

8. What does “for there is to me all” mean?

9. Why did Esau take the items from his brother?

XIII. The Logic of Fear (verses 12-15)

Questions

1. Why did Esau desire to walk straight in front of Jacob?

2. Can one person determine or figure out the motives of another person?

3. Would the entire flock die if it were driven along with the cattle?

4. When Jacob said, “My lord shall cross-over, na, to the faces of his slave,” wasn’t this the same as Esau’s proposal, “I have walked to straight-in-front-of thee”?

5. What is “the foot of the errand”?

6. What does “the errand that is to my faces” mean?

7. Explain “I will conduct-myself for gentleness … to the foot of the children”:

8. Is “until that I will come” good English grammar (proper writing or speaking in English)?

9. Why did Esau offer to post some of his men with Jacob’s camps?

10. Why did Jacob add, “I will find favour in the eyes of my lord”?

XIV. The Departure and the Relief (verses 16-20)

Esau then returned to Seir, his home.

Jacob journeyed to Succot. He built an actual house. He constructed camouflages designed for cattle. That is why he called the place Camouflages.

Jacob came to Shalem, a city of Shkhem in the land of Canaan when he completed his journey from Padan-Aram. He camped in front of the city.

He acquired a portion of the field upon which he spread his tent from the hand of the children of Hamor who is the father of Shkhem. The cost was one hundred certified.

Jacob positioned an altar there. He “called to him” (named him) Mighty-One, Gods of Israel.

Questions

1. Why did Esau go away from Jacob?

2. Why did Jacob build a house for himself?

3. Explain “he made camouflages to his cattle”:

4. Why did he name the place Succot?

5. Why did Jacob decide to travel to Shalem (Peace)?

6. Why didn’t Jacob move into the city of Shalem, but instead only camped outside the city, facing it?

7. Why did Jacob acquire a portion of the field?

8. Explain “he acquired a portion of the field… vial a hundred certified”:

9. Why did Jacob position an altar there?

10. What is the significance of the expression, “Mighty One, Gods of Israel”?

June 15, 2009March 28, 2016

Motives

Determining the motives of others is wrong. All have motives for what they do. Many of the motives that folks often have are not good. How can one be certain what some else’s motives are? Judging actions is appropriate; God commanded Israelis to do this. There are some great restrictions on judging motives, however. God alone knows the heart:

1 Kings 8:39 Hear Thou in the heavens, Thy dwelling place. And forgive, and do, and give to every man according to his ways, whose heart Thou knowest. For Thou, only Thou, knowest the hearts of all the children of men.

Matthew 12:34 The mouth speaks from the abundance of the heart.

A person will talk about what he thinks. Words can be used against the person who spoke the words. Many, however, tend to assume motives based upon their own views and cultures. That is not justice, and it isn’t right. Judgment of any kind must be based upon facts, not upon what might be true or appear to be true.

Everyone’s counsels of the heart will be exposed at the time of judgment (see 1 Corinthians 4:3 below).

Trying to figure the motives of others is not harmful. This is not the same as determining the person’s motives. Concluding what those motives are is wrong, and exposes the faulty character of the person who assumed motives for another’s actions.

Some have the audacity and arrogance to declare why others did what they did: “She did that because she’s just jealous!” “He said that because he’s a liar!” “He gave that to you because he feels guilty.” Anyone who makes such declarations without hearing the motives from the person who did the actions is behaving as if he or she is a prophet/prophetess, speaking the words of God! Some even have the increased audacity to tell folks to their faces why they did what they did: “You wanted to read the will first because you knew that you would get very little!”

Do You Know?

Some think they know others very well. They have an idea of why others do what they do based upon watching them and others, and why they themselves might do such actions. If someone’s behaviour ‘bugs’ me, I will probably think that that person ‘bugs’ everyone. Most folks see others according to their own frames of reference (their own ways of viewing things in life). If they respond to others’ actions as if their views are right, they will often improperly respond.

Facts are true, but they don’t always give full information. Getting to the facts is an art for which every Saint is responsible. Judging is rendering a right decision based upon all the facts, not upon the feelings!

You Are Lying to Me!

Anyone giving a particular side of an issue is giving observations from his point of view. Someone else who saw the very same thing will often disagree with parts of the description, and sometimes will disagree with the entire description. Everyone hearing what happened will hear something different. If two describe the same scene, yet disagree with each other, one might be inclined to say, “You are lying!”

Lying is not merely giving false information; it is giving false information with intent to give false information. One who accuses the other of lying is also claiming that the other is intentionally twisting the facts into a lie. This can result in great and needless offense. If the person is truly lying, this can be a great wrong, but if the person is not, but is mistaken concerning what he or she observed or heard, accusing the other person of lying is a great wrong. Assuming that someone is lying is a great violation of justice, but it is common practice.

Saints in the Scriptures did not assume that others were lying even when it appeared that way. They kept the facts they observed to themselves until all the facts were known, or they dealt with others as if there were no questions about their honesty.

Careful deliberation with patience is very wise. It avoids years of hurt and bitterness, and can avoid bloodshed.

Innocent until Proven Guilty?

The Scriptures do not teach that all are innocent until proven guilty.

Jeremiah 17:9 The heart [mind] is deceitful above all, and terminal. Who can know it?

They teach that violent sinners have a deceitful and terminal mind from the fall of Adam. Yet, the Scriptures also declare that it is wrong to judge anyone before the time of the person’s judgment (whether that judgment is the final one, or is personal or legal):

1 Corinthians 4:3 “It is a very small thing with me that I should be judged under you or under man’s judgment. Indeed, I don’t judge myself! ⁴For I know nothing by myself; yet, I am not justified by this. But he who judges me is the Lord! ⁵Therefore, judge nothing before the time—until the Lord comes—Who will both bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then every man shall have praise from God.”

A Biblical counselor is not the same as an advisor. A counselor not only proposes what should be done, but also carries the idea out. If a person only gives the idea of what should be done, that is an advisor. If this is true, counsels of the heart are both the plans/plots and the actions done. Since the heart is the mind, all plans/plots of each person’s mind, including what the person did, will be publicly exposed in the judgment. Those who did well will have praise from God.

Anyone who judges before the time prejudges. This is how we get the word prejudice. Assuming that anyone is guilty or innocent is equally wrong. The best way to view each person is with kindness and skepticism (which means that all the facts are not present, and yet automatically trusting folks isn’t wise). If one is kind, he/she will treat others in a way that will carry no regrets in the future. If one is skeptical, he/she will not assume that everyone is harmless or innocent.

Benefit of a Doubt

When parents treat their children with kindness and skepticism (some call this giving them the benefit of the doubt), those children are given the opportunity to show what they can do, and why. Parents who quickly accuse their children of wrongdoing (without finding what they are doing and why) violate the command to not drive their children to wrath:

Ephesians 6:4 And, ye parents, do not provoke your children to wrath, but bring them up in the nurture and admonition of the Lord.

If the parents continue provoking their children, a broken and untrusting relationship with their children will later develop. Parents who believe their children much more than they should will end up with insecure children who will take wrong paths (and will be ‘brats’). Parents who listen carefully to each case and ask their children questions regarding their thoughts (including their motives) will increase the likelihood that their children will talk with them.

Ascertaining Motives

It is not wrong to discover motives. There are wise procedures for rightly ascertaining motives, including the following:

Directly asking
Discussing an issue, and deftly considering reasons the doer of the actions offers for his or her actions
Considering other similar actions of the person, and asking why the person did those actions (this can lead to a wrong conclusion)
Overhearing someone brag about the actions and why he did them
Asking a person in a similar culture why such an action would be done (this can lead to a wrong conclusion)
Describing a totally unrelated, but similar action of someone else (whether fictional or not) to the doer of the action in question, and asking why someone would do that

Be cautious when attempting to find why someone did something when you are very angry. Anger blinds against justice; lynch mobs prove this. Time can allow anger to diminish so that justice can be pursued. If your anger builds with time, you are probably trying to prove in your mind that the other person is guilty of having evil motives. Some just ‘write someone off’ (“You’re no longer my friend!”) or will try to put what happened out of their minds (a very bad idea). Take the time to find out what you can before giving up or drawing a conclusion why something occurred.

Asking the Right Questions

Once anger has cooled enough for justice to be pursued, ask the person (with whom you are angry) questions. Make certain that your questions are not accusatory. “Why did you do such and such?” is quite blunt, and may produce the wrong result. Start by describing the scene slowly: “You and I were outside, yesterday. You were roasting those delicious steaks on the grill—they were very good! When Bobby said, ‘Johnny doesn’t say much,’ you said, ‘Johnny doesn’t have much to say. I laughed, because I normally don’t have much to say. I was wondering, though, do I really give the impression of greater than normal ignorance?”

If you cannot ask right away, wait. If you will never be able to ask, don’t become bitter. You may also say, “What happened confused me; I don’t understand why it took place,” or some other statement like that. This gives the other person a chance to tell what happened before you accuse him of anything.

There is rarely a reason for assuming that someone is guilty of doing a harmful act with evil motives (unless the person is known for violence). There sometimes are reasons for assuming that someone is innocent, but if you want justice, wait and ask. If the other person is also angry, use diplomacy!

After asking and receiving an answer, you will sometimes wonder if the story is true. Ask more questions if you can. There is an art to getting to the bottom of an issue. Columbo, in the famous television series, was an expert. He asked and asked until he obtained answers. He was never offended.

Being ‘Unoffendable’ while Pursuing Justice

Anyone who truly pursues justice cannot be easily offended. Those who are easily offended make rash decisions and choices, get easily distracted, do violence, become guilty themselves, and teach others to do the same. When folks feel ‘cornered,’ some will sling accusations. Ignore those accusations in order to find justice; they distract and will start a new argument or issue where there was none before.

A defensive person tends to react to what he thinks are accusations against him either by feeling guilty and defending, by backing away from the real issue, by throwing back hard accusations, by sarcasm, or by some other means of shielding himself from bad feelings in the situation. If both become involved in a war of words, the volley will lead to injustice and a stalemate. If justice is not the result of a discussion, anger usually grows. Being ‘unoffendable’ is a key to justice. Agree with the other person whenever possible even if he is slinging accusations at you. This will sometimes disarm him and lead to a resolution. Sometimes it won’t. At least the one seeking justice by proper means has done right.

Unlatching Motives

Parents often struggle with ascertaining the motives of their children. When a youth does something wrong and a parent asks why, a common answer is, “I don’t know.” This response can be aggravating. If the parent starts to lecture, the youth will shut the parent out, hearing only what he wants to hear and becoming very angry. There are now two angry individuals, but the parent has the power. If he responds to the child’s attitude in anger and punishes (I did not say chastises), what good has been accomplished? This is harmful and destructive to the relationship.

Punishment is inflicting bodily damage or loss for an offense that cannot be rectified (made right). Chastisement is properly rearing, teaching, and training another in order to reach the goal of independence.

If a parent responds in anger and the child does not understand the justice of the parent’s anger, a wedge will form in the relationship, giving the youth a desire to escape. The parent will have much greater success if he takes the time to respond to the new issue. The first issue was the offense. The new issue is the child’s not knowing why he did what he did. “It disturbs me more that you don’t know why you did what you did than the act itself. I want you to think about this and let me know. I cannot do justice in this case until I understand why this action took place. Until you know and are able to tell me why you did this, you are grounded…” A very young child will not be able to give a good answer—he did it because he felt the urge. This must be modified for him. Teenagers and pre-teens, however, will be able to respond. This gives the parent a chance to cool off, and it gives the child a chance to construct his case. The teen or pre-teen child will usually desire to get out of the grounding and to minimize damage. If the youth is very bitter, however, grounding will be received with more anger and bitterness; it isn’t a wise route in that case.

How a parent responds at this point is crucial. Discovering the motives and caring about them (the motives), combined with quietness and patience, will do more good than being heavy-handed. If the admitted motives are evil, one course of action is necessary. If the admitted motives are not evil, the parent can either suggest other ways to accomplish something beneficial or can ask the child to come up with other ways to accomplish the goal without causing harm to relationships. If a youth is just a willful ‘hard-head’ (be careful, parent, that you don’t assume this when it is not the case!), take stronger action. Be right, though. You can do damage if you are wrong, and you can do damage if you do nothing.

Do not be quick to assume that rebellion is what is occurring. Teenagers need to learn independence. What appears to be rebellion is often an attempt to gain (or steal) some freedom to make one’s own decisions. Parents who refuse to grant independence will usually finally push a child into rebellion. Parents who grant a measure of trust and equal responsibilities will be much more likely to have a successful relationship.

Seek wise counsel. The Bible mentions the extremes:

Deuteronomy 21:18 If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and when they have chastened him, will not hearken unto them, ¹⁹then his father and his mother shall lay hold on him and bring him out unto the elders of his city and unto the gate of his place. ²⁰And they shall say unto the elders of his city, “This our son is stubborn and rebellious. He will not obey our voice–a profligate and a drunkard.” ²¹And all the men of his city shall stone him with stones. And he shall die. So shalt thou put evil away from among you. And all Israel shall hear and fear.

Ephesians 6:4 And, ye fathers, don’t provoke your children to wrath, but bring them up in the nurture and admonition of the Lord.

Don’t try the Deuteronomy text in our society. You will get what you deserve if you do! Yehovah commanded this to Israel with the proper justice mechanisms in place. A hardened child, however, can be placed in a correctional facility. This is rarely needed, but there are bitter children who are not correctable by ordinary and good means.

Lying about the Motives

Suppose a youth lies about his motive. What should the parent do? Parents often suspect their children of lying, and sometimes they are right. Suspicion is not enough according to the Teaching (Torah, wrongly rendered Law) of Moses. It is better to patiently wait for the youth to get caught, and then take strong action. He needs to be warned, however. “If I find that you lie to me or to anyone, and you are not in the process of saving the life of an innocent person from the hands of guilty criminals, you will find how great my wrath can be.” If the child does lie, inform him that he has destroyed the trust relationship, and it will be very difficult to rebuild it. Ask the youth what he is going to do about this. After this, strong actions of other types will sometimes be necessary: forms of grounding, etc. Violence is never wise. Take your time. Good counsel is vital in these types of decisions. If you find that lying has been part of the child’s behaviour, ask him why. Find out his motives, if you can. If you cannot, take action. A parent does not have to know the motive to respond to the action. Knowing the motive can help.

The same is true in friendship relationships. Carefully confront; do not be quick to accuse. Accusations are rarely ways to make peace.

Hidden Motives

It is often impossible in life to discover motives for behaviour. Some folks do things without knowing why they did them. Other folks know exactly why they did what they did, but have no intention of telling why; it is none of the business of others, in some cases.

Sometimes a person knows his motives, but is too ashamed to state them. He may give clues, however. If a woman practices bulimia, she may be terrified to give her motives. She may have fears that directly block her from facing these issues. Her discussions, however, will include clues. Wisely trained psychologists know how to gather clues, but wise men and women in general can do the same thing. The discovery of a motive can lead to a correction of a problem.

There is always a motive behind sin. The motive is never good, but it is important. Joshua desired to know Achan’s actions (and motives, if possible) before he killed him:

Joshua 7:19 And Joshua said to Achan, “My son, give, I pray thee, glory to Yehovah the God of Israel, and make confession to Him. Tell me now what thou hast done. Keep it not back from me.” ²⁰And Achan answered Joshua and said, “Indeed I have sinned against Jehovah the God of Israel, and thus and thus have I done. ²¹I saw a beautiful mantle of Shinar, and two hundred shekels of silver, and a golden bar of fifty shekels weight among the spoils, and I coveted them and took them. And behold, they are hid in the soil in the midst of my tent. And the silver is under it.” ²²And Joshua sent messengers. And they ran to the tent. And behold, it was hidden in his tent, and the silver under it. ²³And they took them out of the midst of the tent. And they brought them to Joshua and to all the children of Israel, and laid them out before Jehovah. ²⁴And Joshua and all Israel with him took Achan the son of Zerah, and the silver, and the mantle, and the bar of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had. And they brought them up into the valley of Achor. ²⁵And Joshua said, “How hast thou troubled us! Yehovah will trouble thee this day!” And all Israel stoned him with stones. And they burned them with fire, and stoned them with stones.

Conclusion

Anyone who assumes another’s motives is interfering in Yehovah’s territory, for Yehovah only knows the hearts of all the children of men. Wrong assumptions regarding motives will lead to great injustice. Some parents always assume that their adult children do things with good motives. They are blind to the truth regarding their ‘little innocents.’ Other parents assume that their children have evil motives when this is not always the case, and they become bitter against their children. Children learn, and assume motives in their friends. The court systems in the United States sentence individuals based upon motives. This nearly always leads to injustice. A wise person will seek the motive behind actions while realizing that anyone can lie about his motives and give a strong case built on a lie.

Be cautious. Be careful. And quit reading this document just to find out how many texts I used to prove my points!

The Uniqueness of the Bible and its Contrasts to Other Faiths

Table Of Contents

Apologia

Introduction

Sins

Will a Writer of a Faith Expose the Sins of Those Who are Supposed to Accept That Faith?

The Realistic Portrayals of Central Characters Representing This Faith

Gods

Personal Gods

The Challenge to Test the God of the Scriptures

Priests

The Unusual Priest

Writers

The Unusual Statuses of the Writers of the Religious Document

The Impossible Stretch of the Writings

Persons

Religious Views of Women

Views on the Ignorant

The Remarkable Inability of the ‘Learned’ to Understand the Message; the Remarkable Ability of the Unlearned to Understand and Obey the Message with Ease

Concentration on Children

Jews

Where There are Two Jews, There are Three Opinions

The Curious Survival of the Chosen: of Israel

Resurrection is Dependent on Israel

Races

Descriptions of Other Races are Too Accurate to be Accidental

Standardization among Different Races

Racial Views

The Strange View of Non-Israeli Races, Heroes and Heroines

Mountains

Locations that Speak?

Locations that Eject?

Standards

High Standards

The Impossible Standard

Admission of Small Numbers of Adherents

The Biblical Standard for Its Prophets and Secular Leaders

The High Standard of the Spiritual Leaders to be Servants and to be Totally Accountable

High Demands for Sin Payment

The Acceptable Sacrifice

The Ease of Entrance into the Faith; the Difficulty of Entrance into the Faith

All Adherents Must Become as Little Children?

Change

The Potent Change in the Lives of Those Who Fear the God of the Bible

Fruit Production: The Measure of Reward and Genuineness

The Certainty of Knowing Whether Oneself Is On the Path, Or Not

Fervency

Religious Views of Fervency

The Justice of Love and Vengeance

Good Deeds

Good Deeds Count in a Different Way

Exclusion

All Other Pathways Lead to Death?

All Liars Will Be Cast into Hell?

Advertising Who Is and Who Isn’t a True Follower

Standardization of Terms and Wording

Prophecies are Too Specific

The Great Experiment

A Public Faith; a Quiet Faith

The Certain Claim of One To Be The Only Way, Truth, Life, Etc.

What is the Profit?

Conclusion

A Note on Christian-based Cults

Introduction

Will of God: Perfect and Permissive?

What is the difference in God permitting some things and God allowing some things if there is a difference?

The Perfect Will of God

Permissive Will Example?

Another Permissive Will Example?

The Sword against Israel

The Word Better

Conclusion

The Fear

Background Text: Genesis 31 through Genesis 33

Chapter 32

Chapter 33

I. Jacob and Laban at Peace (Genesis 31:55)

Questions

II. Jacob and the Camp of Elohim (Genesis 32:1-2)

Questions