on the Bible

For greatest ease in understanding, i recommend that you read the Introduction before this Chapter and that you then read this Chapter in the order i recommend There.

on the Bible, by Victor Luis Villalon-Suarez

most recently reviewed on 7/19/2022 at 3:21

improvements since the immediately preceding review: Substituted “everlasting” for each of the 10 instances of “eternal”.

Some of the quotes that follow appear either word for word or in similar words elsewhere in the Bible. For the most part, i have not cited these other verses.

All quotes are from the English Standard Version unless i state otherwise.

Genesis 3 tells the story of the first sin, of original sin, Adam’s and Eve’s disobedience of God’s prohibition against eating of the tree of the knowledge of good and of evil, knowledge without which freedom of will is impossible, for there is no possibility of choice, which is always between good and evil, without it. So God created Adam and Eve to be unthinking followers of God’s will, unable to choose between God’s will (presumedly the good) and anything else (presumedly evil) unless they ate of the forbidden fruit. Further, that Adam and Eve sinned is proof on its face that the possibility of sinning existed within them from their creation, for if this possibility had not existed they would not have sinned, and the possibility of sinning is a flaw, an imperfection, so God did not create them perfect. Now, God as the Creator is the source, the fashioner, of every attribute of all “He” creates, because for there to be anything in what God creates that is not from God, there would have to be some other Creator, which the Bible excludes. And since God created the first two humans with this flaw, with this imperfection, that of the possibility of sinning, this is: of disobeying God, God created them imperfect, knowing (if God is all-knowing) that they would sin, meaning, since God does only what God wants, that God wanted them to sin. And since God’s response to sin, according to both Testaments, is to punish the sinner, God created Adam and Eve solely to punish them, both of them and their offspring, by having the serpent “bruise [their] heel[s]”, and in addition Eve, and through her all women, by “multiplying [her] pain in childbirth” (v. 16) and by condemning her to her will’s being “contrary to [your] husband” and yet for him to “rule over [her]” (v. 16). Verse 17 has God punishing Adam in addition by damning him to “eat [of the ground] in pain all the days of [his] life”. As the source of the suggestion to Eve, and through her to Adam, that she disobey God and eat of the tree of the knowledge of good and of evil, the serpent is even more evil than the first couple. As with them, however, and for the same reason, God is the only possible source of this evil, there being no other possible Creator, according to the Bible, and the Creator being the source of every attribute, of every detail, in everything the Creator creates, and thus also of the serpent’s opposition, presumedly, to God’s will, contradicting God in vv. 4-5. And yet, as in the cases of Adam and of Eve, that the serpent sowed rebellion in her, and through her in Adam, is proof, again on its face, that the sole Creator, God, according to these passages, created the serpent with the flaw, with the imperfection, of the propensity for this rebellion, and further, knowing, if God is all-knowing, that the serpent would rebel in this way, inciting the first two people to rebel in turn. And because a consequence of rebellion against God is punishment, God created the serpent solely to punish it, namely by cursing it above all livestock and above all beasts of the field, by forcing it to go on its belly and to eat dust all the days of its life, and by sowing enmity between Eve’s offspring and it, so that they will bruise its head (vv. 14-15). And indeed, Proverbs 16:4 reads: “The Lord has made everything for its purpose, even the wicked for the day of trouble”, meaning that God, despite being allegedly almighty, and thus able to create beings solely to bless them, instead chooses to create some (“the wicked”), to punish them. This is the ultimate blasphemy, for such a God is worth only replacing with a God that creates beings only to be happiest, hence to enjoy everlasting happiness, what i call Heaven.

Genesis says that with the Flood, God “blotted out every living thing that was on the face of the ground, man and animals and creeping things and birds of the heavens. They were blotted out from the earth. Only cNoah was left, and those who were with him in the ark.” (Gen. 7:23) And Gen. 8:21-22 quotes God as saying “in his heart, ‘I will never again lcurse1 the ground because of man, for mthe intention of man’s heart is evil from his youth. nNeither will I ever again strike down every living creature as I have done. 22 oWhile the earth remains, seedtime and harvest, cold and heat, summer and winter, pday and night, shall not cease.’” And yet, Zephaniah 1:2-3 quotes God as “declaring”, much later: “‘I will utterly sweep away everything from the face of the earth,” […]. 3 “I will sweep away dman and beast; I will sweep away the birds of the heavens and dthe fish of the sea, and ethe rubble1 with the wicked. I will fcut off mankind from the face of the earth,’” contradicting, even though God does not bring this cataclysm to pass on this occasion, His earlier vow. That God does not carry out the threat means the God of the Bible changes His mind. In the Religion, the religion i believe God has revealed to me and that is what i write about, God has realized that, not being all-Knowing, but able to Learn, It can change Its mind, so these passages are not blasphemous, merely contradictory. What is blasphemous is imputing to God the intention of killing off all people, which God did not do even with the Flood, because with It God left Noah and his family alive. Since the mind of God is the sum of all human minds, before Heaven for all practical purposes, killing off all people would kill the mind of God, and with It any hope of God’s creating Heaven, thus living in It, Which is what God wants above all.

Starting in Ex. 4:21, God tells Moses that He will harden Pharaoh’s heart so he won’t let the Hebrews go, and yet, although as God Himself says, Pharaoh’s hardness of heart is God’s own doing, nonetheless God punishes Pharaoh and indeed all of Egypt for each instance of this hardness, going so far as to slay all the firstborn of Egypt, including Pharaoh’s, and then Pharaoh himself and “his” whole army in the backrushing waters of the Red Sea. So here God creates the sin, and then punishes the sinner for it, although the sinner has no power to counteract God, otherwise the sinner would be more powerful than God, meaning that God is not almighty, because here God cannot overpower the sinner to drive the sinner to do God’s will. And in Ex. 14:17-18, God Himself declares that His intent in destroying Pharaoh and “his” host is just to “get glory” over him and “his” host, in turn just so the Egyptians shall know that God is the Lord, as if God, despite His alleged omnipotence, could not put this knowledge in the minds of the Egyptians without all the suffering of the ten plagues and finally of the mass murder of Pharaoh and of “his” forces. Likewise, the most common phrase in Ezekiel, after descriptions of blessings or of punishments, is “then they will know that I am the Lord GOD” and slight variations of it, as if God, if God were almighty, could not put the knowledge that “He” is the LORD God in any number of minds, obviating the need of these blessings and punishments whose sole purpose is to teach this lesson. That God could put anything into any number of minds if God were omnipotent is implicit in the definition of “omnipotent”, but in addition there is Scriptural support for it: 1 Kings 3:12 claims God told Solomon “He” was giving him “a wise and discerning mind”, which is another way of saying God put wisdom and discernment into Solomon’s mind. 2 Kings 19:7 quotes God as telling the servants of king Hezekiah, by the mouth of the prophet Isaiah, that “He” “will put a spirit in [the king of Assyria] so that he shall hear a rumor and return to his own land and [God] will make him fall by the sword in his own land.” Isaiah 37:7 repeats this word for word. Job 38:36 quotes God as asking Job, rhetorically: “Who has put wisdom in the inward parts or given understanding to the mind?” Jeremiah 1:9 quotes God as saying to the prophet: “Behold, I have put my words in your mouth.” Jeremiah 31:33 quotes God as telling the prophet: “I will put my law within them, and I will write it on their hearts.” Jeremiah 32:39 quotes: “I will give them one heart and one way, that they may fear me forever …”. Ezekiel 11:19-20 quotes: “…I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, that they may walk in my statutes and keep my rules and obey them” (see also Ezekiel 36:25-29). Daniel 1:9 tells that God gave Daniel “favor and compassion in the sight of the chief of the eunuchs”, so God put these feelings in this chief’s heart. In Daniel 2:19, God is said to have “revealed to Daniel in a vision of the night” king Nebuchadnezzar’s dream and its interpretation. God is said to have put this knowledge in Daniel’s mind. In a dream. There was no learning process in any of these cases: God is alleged to have cut to the chase and put in the human minds “He” wanted to change the knowledge or beliefs, respectively, “He” wanted them to have.

In Deut. 2:30, God hardens Sihon king of Heshbon’s spirit and makes his heart obstinate so he won’t let the Hebrews pass through “his” territory just to give the king and “his” subjects into the Hebrews’ hand, and indeed, the Hebrews “captured all his [sic] cities at that time and devoted to destruction every city, men, women and children. We left no survivors” (Deut. 2:34).

Josh. 11:20 claims that God hardened the hearts of a series of kings so they “should come against Israel in battle in order that they should be devoted to destruction and should receive no mercy but be destroyed just as the Lord commanded Moses.” And in fact, “Joshua devoted them to destruction with their cities” (Josh. 11:21) So here, as in Deut. 2:30, in the preceding paragraph, God hardens the hearts of the Hebrews’ opponents for the sole purpose of punishing them for this hardness by exterminating them.

2 Sam. 24:1 claims that God, in His anger against Israel, commands king David to take a census, and ends up punishing him for taking this census by slaughtering 70,000 Israelites (2 Sam. 24:15). So God commands the sin and then punishes the sinner for faithfully carrying out the command to sin. And the book of Numbers is full of censuses commanded by God without punishment for the census takers, so there was no reason for David to fear Divine retribution for taking the census God ordered him to take. 1 Chronicles 21 is identical to 2 Samuel 24 almost word for word in several sections, except that whereas Samuel has God inciting David to number “his” subjects, in Chronicles it is Satan, and that where Samuel speaks of Araunah, in Chronicles it is Ornan, a name that closely resembles “Araunah”, and to boot they are both Jebusites. There is no difference in these two passages between God and Satan, a shockingly egregious blasphemy repeated in Job 42:11: “Then came to him [to Job] all his brothers and sisters and all who had known him before, […a]nd they showed him sympathy and comforted him for all the evil that the LORD had brought upon him”, when at the beginning of the book, in Job 1:12, God says to Satan: “Behold, all that he has is in your hand. Only against him do not stretch out your hand”; and later, at Job 2:3, God tells Satan: “you incited me against [Job] to destroy him without reason”. But there was a reason: to test Job’s loyalty to God by depriving him of God’s blessings of possessions (Job 1:9-11), and later of health (Job 2:4-5). As in Job 1:12, God again grants Satan permission to afflict Job: “Behold, he is in your hand; only spare his life” (Job 2:6). This means it was Satan depriving Job of possessions and of health, not God, for God placed Job twice in Satan’s hands, but as i have already quoted above, God is said to have claimed responsibility for Job’s misfortune. By conflating God and Satan, the book of Job again, as in the case of David’s punishment for having taken a census in 2 Samuel 24 and 1 Chronicles 21, equates God and Satan by making it impossible to tell which of the two is guilty of the crimes, first of the slaughter of 70,000, and second of Job’s discomfiture. And again here God could have spared faithful Job all his anguish by putting in Satan’s mind the knowledge that Job would not “curse [God] to [God’s] face” no matter what, as Satan learned by failing in all his attempts to elicit from Job rebellion against God.

“I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Ex. 33:19). This is arbitrary. This passage does not state the good, Lawful, grounds upon which God, Who, as the sole Lawgiver, must be supremely orderly, systematic, lawful, and thus, being also good, must have good grounds for “His” grace and mercy, not mere whim, as this quote implies. God’s sole arbitrariness consists precisely in choosing to be good and thus lawful, for which the sole grounds are goodness and thus lawfulness, which are attributes of God, of God’s nature, and reason for boundless gratitude, beginning with God’s to Itself for having this nature, for the miracle, for the mystery, of having come into being as the good, as the Lawful.

1 Kings 12:15: This verse claims that God drove king Rehoboam, son and successor of Solomon, to roughly and cruelly answer Jeroboam and the assembly of the Israelites who had petitioned him to lighten the load Solomon had oppressed them with, so Jeroboam would fulfill the prophecy of Ahijah the Shilonite that Jeroboam would wrest from Rehoboam all but one of the tribes of Israel. Here again God is calumnied with the claim that, as in the case of Pharaoh, “He” has done the same to Rehoboam (hardened his heart) and to the same end: to punish the king with defeat and overthrow precisely for doing what the hardness of heart that according to this passage God is the source of drives the king to do. So here again God is said to cause the sin and then to punish the sinner for it. I can think of nothing more unjust, more despicable, than this.

1 Chronicles 22:7-8 has God punishing David by forbidding him to build a temple to God because of all the blood David had shed, and yet it was God That shed it, fighting David’s battles for him, going before David on the battlefields to “give” his foes “into his hand”, as David himself tells Solomon in verse 18: “For [God] has delivered the inhabitants of the land into my hand, and the land is subdued before [God] and [God’s] people.”

1 and 2 Kings, 1 and 2 Chronicles and Jeremiah are tiresome litanies about kings of Israel and of Judah, a few of whom “walked in the ways of the LORD and did what was right in his [sic] eyes”, but most of whom sinned against “him”. God in these books invariably punishes these apostates, usually with conquest or with military defeat and sometimes exile at the hands of enemy nations, then restores them to their former prosperity. It is as though God does not learn from all “His” failures to keep the kings and the people faithful to “Him”, instead always repeating the fruitless punitive procedure despite its impotence to bring about permanent virtue (see likewise Amos 4:6-11). A cliche has it that the definition of insanity is doing the same thing over and over and expecting a different result. By this narrow criterion, this God is insane and thus not worth believing in, because “He” always responds to apostasy with an ineffectual chastisement, starting from scratch, from square one, with every new king. Jeremiah 32:27 quotes this God as telling the prophet: “Behold, I am the LORD, the God of all flesh. Is anything too hard for me?” Yes! For “He” is unable to secure “His” people’s permanent, uninterrupted obedience! And yet this is allegedly God’s goal, as Jeremiah 32:39 attests: “I will give them one heart and one way, that they may fear me forever”. If this is God’s goal and nothing is too hard for God, what is God waiting for? Despite all God’s attempts, by the end of the Bible God still has not succeeded in “[making] an everlasting covenant with them, that I will not turn away from doing good to them” (Jeremiah 32:40). No: instead God constantly binges on punishment and purges with blessings, like a bulimic! Such a God deserves only oblivion, not worship, much less obedience. See also Nehemiah 9:6-37.

Isaiah 6:9-10 quotes God as commanding the prophet to “Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” Throughout this book God threatens the people through the prophet precisely because the people do not heed God, precisely because they are dull, deaf and blind. If God is almighty, then God has the power to enable the people to hear, to see and to understand, yet here God purposes to do the opposite and thereby to doom the people to devastation, so here God prefers to punish rather than to heal (vv. 11-13), both of which the Tanakh claims God has the power to do. Such a god deserves only oblivion, not worship, much less obedience.

Jeremiah 33:11 proclaims: “The LORD is good, for his steadfast love endures forever!”, and yet 32:40 quotes: “I will put the fear of me in their hearts, that they may not turn from me.” And 33:9 continues: “[all the nations of the earth] shall fear and tremble because of all the good and all the prosperity I provide for [Jerusalem].” So this God is a being that craves to be feared. Nothing has ever been feared for the good it does, but only for its evil. The evil this god compulsively does and the “fear and trembling” it desires above all else from all the nations of the earth, beginning with “his people”, Israel, is the furthest anything could be from “steadfast love”. This god is clueless about the true nature of love (which my God defines as the desire to know that the loved is happy), much less of Love, with a capital L (the desire to know that the Loved is living in everlasting happiness, This is: in Heaven). Which of these two conceptions of love do you prefer? Which of them accords more with your conception of a good, and therefore loving, let alone Loving, god?

I: That of the Bible’s God, which is the desire to know that the loved is terrified or dead, my God’s definition of hate,

or:

II: that of my God, of the only true God, as far as i’m concerned?

Malachi 1:4: “they will be called […] ‘the people with whom [God] is angry forever.’”

Matthew 4:17 (Jesus): “Repent […].” Repentance arises solely from the conditions for it, which do not include a command to repent.

Matthew 4:17 (Jesus): “Follow me, and I will make you cfishers of men.” The reason for the command should come before the command.

Matthew 5:19 (Jesus): “least vin the kingdom of heaven […] great vin the kingdom of heaven”: in Heaven we would all be equal.

Matthew 5:22 (Jesus): “everyone who is angry with his brother3 will be liable ato judgment; whoever insults4 his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to cthe hell5 of fire.” But, in the passages that follow, see Jesus sinning in all these ways, and thus making himself “liable to the hell of fire,” besides giving occasion for resentment, which may develop into enmity, which in turn may culminate in murderous hatred, at his arrogance, as indeed happens in Matthew 26:3-4: “the chief priests and the elders of the people […] plotted together in order to arrest Jesus by stealth and kill him”. Here are the passages: “O you of little faith” (Matthew 6:30), “You hypocrite” (Matthew 7:5), “depart from me, yyou workers of lawlessness” (Matthew 7:23), “Why are you iafraid, jO you of little faith?” (Matthew 8:26), “Woe to you, Chorazin! Woe to you, Bethsaida! […] it will be more bearable on dthe day of judgment for bTyre and Sidon than for you. 23 And you, eCapernaum, […[ [y]ou will be brought down to fHades. […]cBut I tell you that git will be more tolerable on dthe day of judgment for the land of Sodom than for you” (Matthew 11:21-24), “You brood of vipers!” (Matthew 12:34), “An evil and yadulterous generation” (Matthew 12:39), “this jevil generation” (Matthew 12:40), “O you of little faith, why did you udoubt?” (Matthew 14:31), “why do you break the commandment of God for the sake of your tradition?” (Matthew 15:3), “for the sake of your tradition you have mmade void the word2 of God. 7 nYou hypocrites!” (Matthew 15:6-7), “Are you also still without understanding? 17 Do you not see?” (Matthew 15:16), “It is not right to take the children’s bread and mthrow it to the dogs” (Matthew 15:26): here Jesus is said to liken to a dog a Canaanite woman imploring his help for her daughter; “You know how to interpret the appearance of the sky, but you cannot interpret lthe signs of the times. 4 mAn evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah” (Matthew 16:3-4), ““O you of little faith, why are you discussing among yourselves the fact that you have no bread? 9 sDo you not yet perceive? Do you not remember tthe five loaves for the five thousand, and how many baskets you gathered? 10 Or uthe seven loaves for the four thousand, and how many baskets you gathered? How is it that you fail to understand that I did not speak about bread?” (Matthew 16:8-11): if it was so clear to Jesus that his disciples did not understand, instead of asking why, he should just have explained better, worked more signs, given them more evidence until they did understand; “Get behind me, Satan! You are ua hindrance6 to me” (Matthew 16:23), “O faithless and dtwisted generation, how long am I to be with you? eHow long am I to bear with you?” (Matthew 17:17), “Because of your little faith” (Matthew 17:20), “Because of your yhardness of heart” (Matthew 19:8), “Neither will I tell you by what authority I do these things” (Matthew 21:27): This is a petty tit-for-tat in response to the chief priests’ and the elders of the people’s inability to answer his question to them whether the baptism of John was from Heaven or from man. Jesus is here retaliating, instead of seeking to enlighten them by giving them the answer. “Why pput me to the test, you hypocrites?” (Matthew 22:18), “You are wrong, vbecause you know neither the Scriptures nor wthe power of God” (Matthew 22:29), “woe nto you, scribes and Pharisees, hypocrites!” (Matthew 23:13, 15), “Woe to tyou, ublind guides” (Matthew 23:16), “You blind fools!” (Matthew 23:17), “You blind men!” (Matthew 23:19), “Woe to you, scribes and Pharisees, hypocrites!” (Matthew 23:23), “justice and mercy and faithfulness. hThese you ought to have done, without neglecting the others. 24 You blind guides, straining out a gnat and swallowing ia camel!” (Matthew 23:23-24), “Woe to you, scribes and Pharisees, hypocrites! For kyou clean the outside of lthe cup and the plate, but inside they are full of mgreed and self-indulgence. 26 You blind Pharisee!” (Matthew 23:25-26), “Woe to you, scribes and Pharisees, hypocrites! For you are like owhitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and pall uncleanness. 28 So you also qoutwardly appear righteous to others, but within you are full of rhypocrisy and lawlessness.” (Matthew 23:27-28), “Woe to you, scribes and Pharisees, hypocrites!” (Matthew 23:29), “you witness against yourselves that you are tsons of those who murdered the prophets” (Matthew 23:31), “You serpents, vyou brood of vipers, how are you to escape being sentenced to whell?” (Matthew 23:33), “prophets and wise men and ascribes, bsome of whom you will kill and crucify, and bsome you will cflog in your synagogues and dpersecute from town to town, 35 so that on you may come all ethe righteous blood shed on earth, from the blood of righteous fAbel to the blood of gZechariah the son of Barachiah,6 whom you murdered between hthe sanctuary and ithe altar” (Matthew 23:34-35), “O foolish ones, and slow of heart to believe all that the prophets have spoken!” (Luke 24:25), John 8:44-45: “You are of your father the devil, and your will is to do your father’s desires. aHe was a murderer from the beginning, and bdoes not stand in the truth, because there is no truth in him. cWhen he lies, he speaks out of his own character, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe me.” John 8:47: “[….] The reason why you do not hear [the words of God] is that fyou are not of God.” John 8:55: “If I were to say that I do not know him, I would be ua liar vlike you, […].”

Matthew 5:39-42 (Jesus): “[…] Do not resist the one who is evil. But aif anyone bslaps you on the right cheek, turn to him the other also. 40 And zif anyone would sue you and take your tunic,8 let him have your cloak as well. 41 And if anyone cforces you to go one mile, go with him two miles. 42 dGive to the one who begs from you, and edo not refuse the one who would borrow from you.” before Heaven, resources shall remain limited, and so there shall be worsening competition for them as they grow scarcer and scarcer. Under such circumstances, it is necessary to resist, this is, to deny resources to, evil, and to keep for God’s service the things the servants need, such as their tunics and cloaks and what one might lend, and not to collaborate with evil, such as by acceeding to go two miles with one who forces one to walk one.

Matthew 5:44 (Jesus): “[…] Love your enemies and jpray for those who persecute you”: Love arises from the conditions that naturally produce it, which do not include a command to love. And since in Heaven all human beings who ever shall have lived, thus including enemies, persecutors, would live again, in everlasting happiness, to Love implies to Love enemies, persecutors, and to Pray, since Praying is for God to create Heaven, is also to Pray for all of them.

Matthew 5:46 (Jesus): “For if you love those who love you, what reward do you have?” As explained above, to Love one is to Love all, and although This is a Necessary condition for God to create Heaven, the “reward”, It may not be sufficient, so even if one Loves, one may not obtain the Reward.

Matthew 5:48 (Jesus): “You therefore must be pperfect, qas your heavenly Father is perfect.” Nothing shall ever be perfect, because before Heaven God, thus everything, is progressing toward Heaven, and in Heaven everything would only get more and more Ecstasiating, and so better and better forever, and therefore never complete, perfect.

Matthew 6:8 (Jesus): “[God] knows what you need before you ask […]”: Because each of our minds is a part of the mind of God, God knows everything we feel and think, but even we may not know clearly what we Need until we clarify our thoughts by formulating the question in the form of Prayer, so we must ask for us in our minds, and thus for God in Its, to be clear on what we think we Need.

Matthew 6:14 (Jesus): “[…] if you forgive others their trespasses, [God] will also forgive you”: God is interested only in the good we can do from now on, not in our faults, which God does not hold against us, blame us for, so God cannot forgive us for them: God does not have anything to forgive.

Matthew 6:33 (Jesus): “seek first othe kingdom of God and his righteousness[, Heaven], pand all these things [food, drink and clothing] will be added to you”. The verse is right in that the focus of one’s actions should be to do what God needs one to do to create Heaven, but because God is not almighty before God creates Heaven, God may not be able to ensure that even those who work solely to live in Heaven, This is: Work, shall get all their Needs met.

Matthew 7:1 (Jesus): “Judge not, that you be not judged”: to choose between good and evil we must judge, and judging is an automatic operation of the mind in light of its goals. The mind automatically judges as desirable what accords with its goals, and as undesirable what does not. And we judge as good those people who for the most part do what we think is good, and evil those people who for the most part do what we think is evil. So every person judges—and is judged.

Matthew 7:1 (Jesus): “Ask, zand it will be given to you; aseek, and you will find; bknock, and it will be opened to you”: the verse is right in encouraging one to ask, to seek and to knock, but if what one is asking for, seeking, or knocking for is not the will of God, God will not grant it, and even if it is, because God is not almighty before God creates Heaven, God may not be able to grant it. And even if God grants it, thinking it is Necessary, it may not be, in which case the asked for Must not be granted, the sought Must not be found, and the door knocked on Must not be opened.

Matthew 7:11 (Jesus): “you then, dwho are evil”: i think only a small percentage of people are evil, sadists, but that even they at times do good, and that the majority of people are good, but that even they at times do evil. So i do not think we are all evil, as this verse quotes Jesus as saying.

Matthew 7:14 (Jesus): “For the gate is narrow and hthe way is hard that leads to life, and ithose who find it are few”: may the one or those few who finds or find it be enough for God, by means of his or her or their actions, to create Heaven, So that all enter Heaven, even though only one or a few found the way. A pathfinder is just one, but he or she opens up a trail for many others, and, if God creates Heaven, for all.

Matthew 7:14 (Jesus): “do not be anxious how you are to speak or what you are to say, for wwhat you are to say will be given to you [when you need to speak it]”: One must try to anticipate a situation in which one is to speak, and to prepare what one is to say, to put God in the best position to, in the heat of the moment, supply the words or improve upon them. Even then, after the fact it shall likely become apparent that something better should have been spoken.

Matthew 10:26 (Jesus): “So have no fear”: fear is an automatic response to a perceived threat, and is not commanded away. Only real reassurance can dispel fear.

Matthew 10:26 (Jesus): “for nothing is covered that will not be revealed, or hidden that will not be known”: it Suffices that the Necessary that is unknown—“covered”, “hidden”—be revealed. All else may remain covered, unknown.

Matthew 10:34 (Jesus): “Do not think that I have come to bring peace to the earth. sI have not come to bring peace, but a sword.” If God can create Heaven through peaceful means, this is preferable than through violent ones. The future, however, cannot be known, now or ever, not even by God, let alone by any of us. Violence may come to seem Necessary.

Matthew 10:34 (Jesus): “Whoever finds his life will lose it, and whoever loses his life for my sake will find it”: “finding one’s life” is finding a good way to live; if it becomes Necessary for one to die in order for God to create Heaven, then this is the only circumstance in which those who lose their life will find Life.

Matthew 11:25 (Jesus): “I thank you, Father, iLord of heaven and earth, that jyou have hidden these things from the wise and understanding and krevealed them to little children”: God Needs all, wise and understanding and little children, to learn Enough Means, and does not hide What God thinks is Knowledge, but seeks to disseminate It to as many as possible as soon as God learns It.

Matthew 13:9 (Jesus): “He who has ears,1 let him hear.” The command is unnecessary: whatever sounds within earshot of a hearing person is heard by that person. But here “hear” means “take to heart”, and this, too, does not result from a command, but from the agreement of the hearer with what he or she hears, and agreement does not result from a command, but from the sum of experiences of the agreer, which are what produces the agreement or disagreement.

Matthew 13:12 (Jesus): “For to the one who has, more will be given, and he will have an abundance, but from the one who has not, aeven what he has will be taken away.” What everyone should have is what is Necessary. Whoever has more than This should lose the excess, and whoever has less should receive what he or she Lacks.

Matthew 15:11 (Jesus): “what comes out of the mouth; this defiles a person”: It is evil thoughts that defile a person.

Matthew 15:11 (Jesus): “let him wdeny himself”: On the contrary, the way to Heaven is to affirm of the greatest desire of the self, so self-affirmation, as opposed to self-denial. By Definition, everything every being that acts and feels does, it does to feel happiness. When we do good to others, it is to feel the happiness that doing good to others brings. We always think of ourselves first. We are all always selfish in this way, even when we do things that cause us pain, like:

(1) giving our lives for others,

(2) committing suicide,

(3) using addictive narcotics or stimulants, and

(4) tattooing, piercing or cutting ourselves

(the latter without intending to commit suicide),

we do them only to feel the overriding happiness of: expressing our love in the best way we know how at the moment we do them, of thinking that those we are dying for shall live on, as in (1); the anticipation that the unbearable pain we are in will thereby end, or that we shall transition into a state of consciousness in which we shall enjoy a pain-free , thus happy, existence, as in (2); the immediate, even if short-lived, happiness they produce, as in (3), and the anticipation of the eventual and life-long happiness we expect they shall produce, as in (4). We endure the pain for the sake of the happiness, in (1), (2) and (4), or we are willing to pay for the happiness with the eventual pain, in (3). In all cases we make a sacrifice, but only so we shall feel happy. It is thus the opposite of the vice of selflessness, self-denial, if it were possible. But for the reasons i have stated here i believe it is impossible to be selfless, to deny oneself. One is always seeking happiness for oneself first, for when we seek that of others, it is for us to feel the happiness of thinking they are happy, this is: out of love.

Matthew 15:11 (Jesus): “if you have faith like a grain of mustard seed, […] nothing will be impossible for you”: Faith arises only from what has been perceived to be possible, so one can have no faith in what one believes to be impossible.

Matthew 18:3 (Jesus): “unless you uturn and vbecome like children, you wwill never enter the kingdom of heaven”: Either we all live in Heaven or we all die forever. So either we all “enter the kingdom of heaven” or we all die forever.

Matthew 18:19 (Jesus): “if two of you uagree on earth about anything they ask, vit will be done for them by [God]”: Only if God believes what they ask is Necessary, and only if Evil allows God to grant It. Not all that is Necessary may be possible: God may not be able to create Heaven.

Matthew 18:19 (Jesus): “there are eunuchs who have made themselves eunuchs dfor the sake of the kingdom of heaven”: A man’s sexual pleasure is maximized by his possession of functioning genitals, which a eunuch lacks, and, as i think the greatest form of happiness, is key to his imagining Heaven, and thus possibly to God’s conceiving a desirable-Enough mental image of Heaven, and thus possibly to God’s creating Heaven.

Matthew 18:19 (Jesus in red): “If you would be pperfect, go, qsell what you possess and give to the poor […].” 22 sWhen the young man heard this he went away sorrowful, for he had great possessions”: If God can create Heaven faster without bettering the lot of a single poor person, then this is best. Heaven is the only way to better the lot of the poor, of all the poor, for good. The Goal is to live in Heaven, not to make life less painful for the poor before Heaven. So if the best the young man in the story quoted can do, This is: the utmost he can do to live in Heaven, requires that he keep his “great possessions”, then this is best. This does not mean that the young man should not have compassion for the poor. His compassion is part of the suffering of not living in Heaven. But he shall endure the pain of his compassion for the sake of doing the best he can, This is: all he can do to live in Heaven.

Matthew 19:26 (Jesus): “with God all things are possible”: Only what God wants that Evil allows.

Matthew 21:22 (Jesus): “whatever you ask in prayer, you will receive, yif you have faith”: Only if God believes it to be Necessary and Evil allows it.

Matthew 22:21 (Jesus): “render to Caesar the things that are Caesar’s, and to God the things that are God’s”: But everything is God’s alone.

Matthew 22:32 (Jesus): “He is not God of the dead, but of the living”: If God creates Heaven, all things that shall ever have lived shall live again, so God is God of the dead as well as of the living.

Matthew 22:32 (Jesus): “you have one Father, who is in heaven”: God, as the only two drives that exist, and as time, space and energy, is It, so neither He nor She, thus cannot be Father, Who would be He. Secondly, there is no sense in which God is a father or a mother, because fathers and mothers are human beings and thus creations of God, which God is not. Human beings are expressions, manifestations, of God as the drive solely to live in Heaven, thus not sons or daughters, who are not expressions, manifestations, of their parents. And as to a father as one who teaches and punishes, a mother too does these things, and only Evil punishes, not God, Which is interested only in finding Enough Means, not in negating things that are not, which is Evil’s job, so God, even if God wanted to punish, has no time for it.

Matthew 23:8 (Jesus): “you have one teacher, and you are hall brothers”: There are only two teachers: God and Evil, and since God is not the father of all, men are not all brothers, but have different fathers unless they are literally brothers. Further, a brother can hate, whereas a friend, by Definition, can only love, else he or she is not a friend. So friendship , let alone Friendship, is far superior to brotherhood.

Matthew 24:13 (Jesus): “But the one who endures to the end will be saved”: As with all prophecies of the certainty of Salvation, this is the error of optimism, triumphalism. It is not certain that God shall live in Heaven. God, thus all of us, may die forever. There is no way to know the future, which means for God first of all.

Matthew 24:34 (Jesus): “this generation will not pass away until all these things take place”: And yet it did “pass away”, and they did not “take place”.

Matthew 25:35-36 (Jesus): “‘[…] I was hungry and you gave me food, I was thirsty and you wgave me drink, xI was a stranger and you welcomed me, 36 vI was naked and you clothed me, yI was sick and you zvisited me, aI was in prison and you came to me.’” These things are to be done only to the extent that they are Necessary. The only final relief for the hungry, for the thirsty, for the stranger, for the naked, for the sick and for the prisoner is Heaven. If providing momentary relief gets in the way of Heaven, then it is not to be provided.

Matthew 25:46 (Jesus): “these will go away kinto everlasting punishment, but the righteous kinto leverlasting life.” Either we all, humans and sadists, make it to Heaven, This is: “go into everlasting life”, or we all die forever. As to punishment, God is interested only in the good a person can do, not in the evil he or she shall have done. God is blind to our faults, thus does not blame or punish us. It is only Evil that perceives them and blames and punishes us for them. But even if God punished, a just God would fit the punishment to the sin, not impose infinite punishment for finite sin, and all sin is finite. So if God punished, God would do so only for a limited time, so not everlastingly.

Matthew 26:11 (Jesus): “you always have the poor with you […].” There shall be poor as long as we do not make it to Heaven or die forever. This is due to the fact of our infinite need, This is: our need for Heaven (Whose absence leaves an infinite hole within us that no amount of resources can fill) combined with the finiteness of resources on Earth before Heaven.

Mark 1:15 (Jesus): “believe in the gospel”: As with the command to repent, discussed above, a person’s belief is an agreement between his or her experience and something he or she perceives. If his or her experience tells him or her that the perception is possible, then he or she believes in it. Otherwise not. So belief does not result from a command, any more than understanding, repentance or love, let alone Love.

Mark 8:33 (Jesus): “you bare not setting your mind on the things of God, but on the things of man.” Man is a part of the body and mind of God. The things of God are the good. So those things of man that are good are of God as well, and therefore “the things of God” are not necessarily in contradiction with “the things of man”, as this verse implies.

Mark 9:1 (Jesus): “there are some standing here who will not ltaste death muntil they see the kingdom of God after it has come nwith power.” Unless some of those who were standing there with Jesus have lived to our days and shall continue living until “the kingdom of God” comes, which is impossible, all those who were standing there with Jesus have “tasted death” before “the kingdom of God” comes, so the verse is false on its face.

Mark 10:11-12 (Jesus): “Whoever divorces his wife and marries another commits adultery against her, 12 and lif she divorces her husband and marries another, she commits adultery.” If there would be husbands and wives in Heaven, Which i believe there would be, only those would be Married who wanted to be with each other more than with anyone else and for the Rest of Eternity, and as the end of such a desire would be painful and there would be no pain in Heaven, the Spouses would desire to be with Each Other more than with anyOne else and thus stay together for the Rest of Eternity. So divorce would be impossible in Heaven, because One or Both of the Spouses would have to find someOne He or She wanted to be with more than His or Her present Spouse, which could not happen in Heaven, because There all Husbands would be identical to all Other Husbands, and all Wives to all other Wives, since we would all be equal in Heaven except for Our coordinates in Space, and there would be nothing in These that would make a Spouse change His or Her Mind about Whom He or She wanted to be with. Before Heaven, it is not Necessary for Spouses to live together to be Married; They should live together only if They thought it Necessary. Those who are not Married should not marry, this is: before Heaven, where alone marriage, with a small m, exists, as it would not in Heaven. Only those who are Married should live together, if they want to, and they need not stay together after doing so. Only They should have sex with another, and only with Each Other, and only if They want to. And marriage is unNecessary, as are all other outward signs of Marriage, such as wedding rings, other than the actions of the Spouses. And if a Spouse finds someOne He or She wants to be with more than His or Her present Spouse, someOne He or She would rather spend the Rest of Eternity with, then this would by this very fact dissolve the previous Marriage and replace It with a new One, for it would be only in Heaven that we would know our true Spouse, the One We would always want to be with, so we cannot know This before Heaven. But those who do not wish to stay together should not be forced to.

Mark 11:23 (Jesus): “Have kfaith in God.” Faith results from what experience tells one is possible, and so it does not result from a command. All the command can do is remind one of what God has done that gives one reason to have faith in God. It would be better to say: “Remember what God has done for you.” This suffices to kindle or rekindle faith.

Mark 11:24 (Jesus): “whatever you ask in prayer, obelieve that you qhave received3 it, and it will be yours.” If one has not received it, the command to believe one has shall not make one believe it. And if God knows that what one asks in prayer is unNecessary, God will not grant it. If it is unNecessary, God will grant it, Evil permitting, only in error, thinking mistakenly that it is Necessary.

Mark 12:31 (Jesus): “You shall love your neighbor as yourself.” This utterance is literally a prediction, not a commandment, which “love your neighbor as yourself” would be. However, the context identifies it as a commandment. But love, let alone Love, arises spontaneously, not as a result of a commandment. Those who Love, Love all equally, because to Love is to want to know that the Loved is living in Heaven, and if he or she is, then so are all other people, and there would be no degrees of Heaven. We would all live There identically. So we would all Love Our “Neighbors”—all other Humans, both Those immediately around Us and All Those farther away—as Ourselves. But before Heaven, if it is Necessary for a “neighbor”—another human—to suffer want or death for the sake of some Necessary action one must perform, then this must be the neighbor’s fate, precisely for the sake of the neighbor’s being able to live in Heaven after he or she suffers the want or death.

Mark 13:32 (Jesus): “But concerning that day or that hour [the moment of the coming of the kingdom of heaven], ino one knows, not even the angels in heaven, jnor the Son, kbut only the Father.” The future is unknowable, so even by God, by “the Father”. And there is no certainty that God shall be able to create Heaven, that “the kingdom of heaven” shall come.

Luke 6:20 (Jesus): “Blessed are you who are poor[…].” Since the only true wealth is Heaven, before Heaven we are all poor; many, more acutely bodily, and others, whose bodily Needs are less inadequately met, more acutely mentally, because we suffer less bodily pain. But all our lives are filled with pain, punctuated by moments of happiness, the latter more so for those in whom God has awakened. And i write “less inadequately met” because God could meet our true bodily Needs, This is: the Needs of Our Heavenly bodies, only in Heaven.

Luke 8:10 (Jesus): “To you it has been given to know athe secrets of the kingdom of God, but for others they are in parables, so bthat ‘seeing they may not see, and hearing they may not understand.” The “so that” means that Jesus, according to this verse, expressly cloaked his meaning so only some might get it, intending that others do not. But God wants all to understand the truth as soon as possible, so God makes it as plain as God can, to as many as God can, as quickly as God can, the opposite of what this verse imputes to Jesus. The same commentary applies to Luke 10:21 (Jesus): “you [God] have hidden these things from the wise and understanding and irevealed them to little children”, only that here it is God, not Jesus, hiding His message.

Luke 8:17 (Jesus): “For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light.” Only what is hidden, secret, that it is Necessary to know Need be made manifest or come to light, and it may not, because before Heaven, God is not almighty, so that the Necessary may remain hidden, secret and, for lack of knowing It, God may die forever, and with God all living things, and thus all people.”

Luke 12:48 (Jesus): “[…] Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.” What is required of us is that we do all we can for God, and thus for all of us, to live in Heaven, Which means for us to do So, so what is required of us is endless. And what does the requiring is we ourselves, this is: God within us, because it is we who want to live in Heaven, God within us That wants to feel what we would feel if we lived in Heaven, and to live in Heaven is what we want the most, this is: what God within us wants the most. The entire Universe is entrusted to each of us, because it is within any one of us that God may find the final Means, the final means by Which to create Heaven, This is: to Save the Universe.

Luke 12:48 (Jesus): “Do you think that I have come to give peace on earth? eNo, I tell you, but rather division.” Because at this point it seems that the quickest way for God to live in Heaven is that God conceive an Erotic Enough mental image of Heaven, in Enough of the constituent minds of Its mind, this is: in Enough human minds, for all practical purposes, unity in conceiving this Erotic Enough mental image of Heaven is Necessary, the opposite of division. However, there would be peace only if God lived in Heaven, because unless that happens, the War, Evil’s war against God, shall continue, down to every human within him- or herself, fighting against Evil’s resistance to find Means.

Luke 13:3, 5 (Jesus): “unless you rrepent, you will all likewise perish.” We Must do All That is Necessary; repenting is just one of these Things, and it is a by-product of wanting only to live in Heaven, as it is the painful recognition of all one has done that one believes was evil, thus that one believes got in the way of one’s living in Heaven. But it is true that if Enough of us do not do What is Necessary, we shall all perish, and forever, both humans and sadists, and indeed all life.

Luke 14:11 (Jesus): “everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” Because exalting only God is what makes me happiest to exalt, i exalt only God, thus no person or any other thing.

Luke 14:26 (Jesus): “If anyone comes to me and odoes not hate his own father and mother and wife and children and brothers and sisters, pyes, and even his own life, he cannot be my disciple.” I define “to hate” in the case of a hated that is a feeling being as to want to know that the hated is suffering or dead. Suffering and death both get in the way of the search for Enough Means. One in whom God has awakened only Loves, so all things, thus all living things, thus all people, thus his or her “own father and mother and wife [or husband] and children and brothers and sisters”, and unconditionally, so regardless of whether any of them reciprocates this Love.

Luke 14:33 (Jesus): “any one of you who vdoes not renounce all that he has cannot be my disciple.” Only what is unNecessary is to be renounced, so not “all that [one] has”, for some or even all of what one has may be Necessary.

Luke 15:18 (Jesus): “‘I have sinned against theaven and before you.’” To sin, this is: to do something unNecessary, is to do so against Heaven, and Thus against all. The “and” implies that it is possible to sin against Heaven and not to sin against someone, which reveals total ignorance of the nature of Heaven.

Luke 16:15 (Jesus): “what is exalted among men yis an abomination in the sight of God”: only those things exalted among people that God thinks are unNecessary are “an abomination in the sight of God”. Not all that people exalt must be unNecessary. Some of it may be Necessary. We shall not know unless God creates Heaven.

Luke 16:25 (Jesus): “you [a rich man “who was clothed in epurple and fine linen and fwho feasted sumptuously every day”, verse 19] in your lifetime received your good things, and Lazarus [who was “covered with sores, 21 who desired to be fed with hwhat fell from the rich man’s table”, Moreover, even the dogs came and licked his sores.” verses 20-21] in like manner bad things; but now he is comforted here, and you are in anguish.” The rich man is in Hell, being burned forever. I believe Hell is impossible, because everlasting torment would destroy the tormented over and over again, requiring something to, first, create them, then to recreate them over and over again, and i believe only God creates; that Evil only destroys, and that God creates, thus would create, only for God’s purpose, to live in Heaven, not for everlasting pain. God, Which has this power, would abstain from creating for this purpose. Secondly, either we all live in Heaven or we all die forever; there would not be some who lived in Heaven while others died and stayed dead forever. Thirdly, the “good” things the rich man enjoyed were not good, as he ended up other than in Heaven. And fourthly and finally, even if he had deserved punishment for enjoying them while Lazarus suffered, his enjoyment lasted only for a little while, his lifetime, whereas he ended up in Hell, everlasting pain, so suffering infinite punishment for a finite offense, which is infinitely unjust.

Luke 17:3-4 (Jesus): “If your brother sins, zrebuke him, and if he repents, aforgive him, 4 and if he sins against you bseven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.” Love is unconditional, thus also for those who sin, which means against us as well. But the sin gives rise to mistrust, and before Heaven there shall be enemies, so those we must be on our guard against, for they intend to harm us, and any one of us may be the one in whom God finds one or more Means, including the final One, so we must protect ourselves, for we do not know who is indispensable before Heaven (in Heaven we would all be indispensable). If forgiveness implies trust, then one does not forgive those who have sinned. Indeed, we all sin, so no one is to be trusted entirely. Only God is to be trusted entirely, for God is the source of all correction, which none of us is.

Luke 17:10 (Jesus): “‘We are iunworthy servants; we have only done what was our duty.” Everything, even Evil, deserves only to exist in Heaven, because everything is a part of God and God, for being good, deserves only the best, This is: to live in Heaven. So there is nothing we must do to be worthy of Heaven; we are worthy of It merely by being. But there are things we must do to live in Heaven, and if we, which means God in, through and with us, do not do Them, we shall not live in Heaven, even though we are worthy of It. What we Must do, This is: what we must do to live in Heaven, is what our Duty is, and It flows from within, not from an imposition. But even within a value system in which worth is conditional, it is one’s performance of one’s duty that entitles one to it, so if one has done one’s duty, one is worthy.

John 7:7 (Jesus): “The world cannot hate you, but xit hates me because I testify about it that yits works are evil.” But God, too, not just Evil, is at work in the World, so not all the works of the World are evil.

John 9:39 (Jesus): “For judgment I came into this world, uthat those who do not see may see, and vthose who see may become blind.” If those who do not see, whether literally or figuratively, use their newly gained sight do do evil, then it is good for them to remain blind. Likewise, if those who see, again whether literally or figuratively, use their sight to do good, it is good that they retain their sight, and for them to become blind is evil. If they use their sight to do evil, then it is good for them to become blind.

John 13:34 (Jesus): “A new commandment uI give to you, vthat you love one another: wjust as I have loved you, you also are to love one another.” This statement reveals total ignorance of the meaning of love, let alone of Love. Love arises from God, not from a command, which God, knowing this, does not issue. Love arises from the conditions that naturally, automatically, give rise to it, just as a plant’s growth does from the plant’s being placed in fertile soil and sunlight, and watered. A gardener does not command a plant to grow. He or she fertilizes the soil, exposes the plant to sunlight and waters it patiently until it thrives. In humans, receiving what we think is good, gives rise to love for what or for who gives it to us. And if this is a person, and if this person indeed gives the other what this other thinks is good, which includes correction if what he or she thinks is good is evil instead.

John 15:1 (Jesus): “I am the rtrue vine, and my Father is sthe vinedresser. 2 tEvery branch in me that does not bear fruit uhe takes away, and every branch that does bear fruit he prunes, vthat it may bear more fruit.” God only grows branches and fruit. Only Evil prunes them.

John 15:13 (Jesus): “Greater love has no one than this, rthat someone lay down his life for his friends.” In the logic of this statement, laying down one’s life for one’s friends would not be the greatest love, but a demonstration of this love. Nowhere does the Bible define love. The closest it comes to is listing signs of love, what the authors state as proofs of its presence, in 1 Corinthians 13:4-7 and the beginning of 13:8. and in Galatians 5:22 and the beginning of 5:23. However, the greatest love there is is Love, the desire to know that the Loved is or are in Heaven. Through this desire, God drives one to do all one can do to live in Heaven, and if one lives in Heaven, So do all of one’s friends. And enemies. And he or she who Loves them would know their happiness Then, because it would be identical to his or her own. And since to do something to live in Heaven one must be alive, laying down one’s life would not be a demonstration of Love, but of ignorance, unless one believed it was necessary for the one sacrificing him- or herself to live in Heaven. Everything one does, one does for oneself, to feel better because of it. He or she who give his or her life for his or her friends does so because he or she wants to feel the happiness, even as he or she is dying or about to die, that his or her friends shall go on living. So he or she does it for him- or herself, not for the friends. It is the opposite of a selfless act, which is impossible. Only the dead and the unconscious are selfless. To be conscious is to be self-ful, Selflessness is an abomination. Infinitely better would be for the friends to Live than merely to go on living, so even if, for now, some or all of them died. So if to do what one Must, This is: What God Must drive one to do, meaning: What God must drive one to do to live in Heaven, so one oneself shall live in Heaven, if, then, to do what one Must, one’s friends must die, then this is best, although it would be an extreme and terrible situation, intensely painful to the survivor, and a horrifying goad to Act, to assuage this pain.

John 15:14 (Jesus): “You are smy friends tif you do what I command you.” Only if obeying the command is Necessary, otherwise, obeying it would be an act only of ignorance or of enmity.

John 15:14 (Jesus): “No longer do I call you servants,1 for the servant does not know what his master is doing”: a servant who knows what his master is doing is far better able to serve well, because he or she knows the master’s goal, and so, if it is also his or her own, can act fully in accordance with it. And if the goals differ, then at least the servant knows the master’s logic, what makes the master tick, and can try to apply it to his or her actions.

John 15:14 (Jesus): “you are not of the world”: none of us, in fact nothing that presently exists is of the “world”—of the Universe that now exists. The only true home of everything other than nothing, so of God, is Heaven. Everything, thus all of us, is merely in the “world”—in the Universe that now exists. Time, space, energy and, thus, matter, would all be different in Heaven. So God would be different. And God would have cured Evil. This is why i capitalize “time”, “space”, “energy” and “matter” when i refer to them in their Heavenly versions.

John 15:20 (Jesus): “A servant is not greater than his master.” God, the Master/Mistress is greater than any human. Among people there are masters and servants. I, for now, am the master among people, because God has made me this to exert Its mastery through me, in turn because God has not found anyone better suited to this task—yet! And “leader” better than “master”, because one of the meanings of “master” is one who owns slaves, and, first of all, God is the owner of everything, thus of everyone, so of all slaves if God had any, but God wants only free humans. And “leader”, with a small l, because God is the Leader, the One That motivates solely through the desire for Heaven. As to the “yet!”, I am the first who is anxious to find a human who excels me as leader, for then i would live in Heaven faster, if we are to live in Heaven. And if such a person emerged, i would not have to cede my position of preponderance to him or to her. God would promote him or her, would make him or her outshine me, thus draw to him- or to herself all the attention that is presently focused on me. He or she would organically, by “his or her own” merits—actually God’s in him or in her—rise to the acme of power. And i would be ecstatic, because i would stand a better chance of making it to Heaven than with me ruling. It’s all a huge kludge! A makeshift! A hodgepodge! Jerry-rigged! God is muddling through! It would all come out in the Wash! We would all be equal in Heaven, so what if someone has to be the underboss—answering to God alone, to the only Boss—because God for now knows no better, unless some part of the mind of God, so for all practical purposes some person, does, what if there has to be a hierarchy of humans, with, therefore, someone at the top, who just for now happens to be me, just so we can make it to Heaven fastest?

John 15:20 (Jesus): “They hated me without a cause.” There is a cause for all that exists. So all hatred has a cause. Hatred exists, has always existed, and shall always exist so long as we are not in Heaven. I am sure i am hated. It’s inevitable, because i have offended many people, physically hurt three, and am misunderstood. I’ll be Loved, thus loved, and thus by all, only in Heaven! In the meantime, i seek to learn from my enemies as i do from everything i experience, all thanks to God alone. And all of Jesus’s “you hypocrites!” “you fools!” “O you of little faith!”s, if he did indeed say all these things, which i doubt, were, besides envy of his powers, if he had them, which i tend to believe, were the reasons he was hated to death! If Jesus said all these things, he exasperated those who came to hate him with his arrogance. And some people are exceedingly sensitive and unable to forgive even for the seemingly slightest offenses. They are not slight to them. That’s why it’s sometimes necessary to “fall on your face”, to prostrate yourself at others’ feet, for the sake of forgiveness to smooth your way! And even all your self-abasement may not suffice to undo the ill feeling Evil has driven you to cause! Precisely to negate Earth as anything but a stepping stone, so you don’t get too comfortable in it! Which you can’t, because we would be comfortable only in Heaven.

John 16:2, 4 (Jesus): “They will put you out of the synagogues. Indeed, ythe hour is coming when zwhoever kills you will think he is offering service to God. […] 4 But bI have said these things to you, that when ctheir hour comes you may remember that I told them to you.” All that persecution unto death just so, Jesus, according to this verse, could enjoy this “I told you so!” from Heaven. But if Jesus really thought and said this, it wasn’t his fault. God was not able to awaken in him. All he deserves is to live in Heaven, despite all “his” sins. No! The sins Evil alone, the source of all sin, drove him to commit! That God in God’s ignorance at the time could not steer him away from! All his deeds were warnings to any future messenger of God about what not to do! And he gave his life, dying in excruciating pain, both bodily and mental, for the sake of searing this lesson into the mind of all people. This is why it was so important for his story to be spread to the entire World, so that wherever the next Messenger arose from, he or she would be sure to be aware of the mistakes Evil drove him to. Likewise Muhammad, the “unlettered” prophet, for he did not know how to read or write. He was a warning that the next Messenger should be proficient in letters, an excellent reader and writer, due to the perversion that is the theology he, in his ignorance, recited. It was mostly from Evil, not from God, with just enough of God in it to hoodwink the more than 2 billion people Worldwide who believe in Islam into doing so. This was the purpose of the miracles of the Quran, to impart a veil of legitimacy to an otherwise spurious teaching, to sugarcoat the poison pill: “the Devil”—Evil—not only quotes, but indeed writes and has always written scripture! I have no doubt that Evil is dictating to me some of what i am writing now. This is the source of all the mistakes i am constantly having to go back and correct. Anything i do may be evil. This is why i continuously need help, and the source of all help, as of all that is good, is God alone. This i am certain is good, so not evil. But i do not know and shall not unless God creates Heaven by means of it.

John 16:25 (Jesus): “The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father.” Whoever truly wants to communicate a message tries to do so as efficiently, which means, in this case, as fast as possible, so as plainly as possible. So it is insane to hide a message, or make it obscure, or any less clear than the ignorance of the communicator allows. Figures of speech are desirable only if they are plainer than plain language, this is: if they facilitate, meaning speed up, understanding.

Bible-based arguments disproving the Divinity of Jesus

Matthew 10:34 (Jesus): “whoever receives me receives him who sent me”: the One That sends cannot be the same as the one sent, so Jesus was not God.

Matthew 16:17 (Jesus): “my Father who is in heaven”: one thing cannot be in two places at the same time, so Jesus, who when this passage claims he said this was on Earth, cannot be the “Father”—misnomer for God—, “Who” was then in Heaven (capitalized to distinguish It from the sky, not to signify What It means in the Religion), allegedly, although Heaven does not yet and may never exist.

Matthew 19:17 (Jesus): “Why do you ask me about what is good? There is only one who is good”: The question this quote begins with implies that Jesus is not good, else he would be able to answer the question what is good. So the “one who is good” cannot be Jesus, and by implication can only be God. But if God is good and Jesus is not, then Jesus is not God, as Mark 10:18 makes even clearer: “Why do you call me good? No one is good except God alone.” This verse implies that Jesus, who judging by the question does not think himself good, cannot be God, whom Jesus does think good. And before Heaven even God shall not be all good, for God shall keep making mistakes unless God creates Heaven, Where there would be none.

Matthew 20:23 (Jesus): “to sit at my right hand and at my left is not mine to grant, fbut it is for those for whom it has been gprepared by my Father”: If something is in “the Father”’s power to grant, but not in Jesus’s, then “the Father” and Jesus are not the same.

Matthew 24:36 (Jesus): “But concerning that day and hour [those of the second coming of the Son of Man] gno one knows, not even the angels of heaven, hnor the Son,2 ibut the Father only”: If no one knows, then Jesus, too, does not, and if “the Father” knows, since Jesus does not, then Jesus and “the Father” are not the same.

Matthew 26:39 (Jesus): “My Father, if it be possible, let sthis cup pass from me; tnevertheless, not as I will, but as you will.” That “the Father” and Jesus may have opposing wills (“not as I will, but as you will”) means “the Father” and Jesus are not the same.

Mark 9:37 (Jesus): “whoever receives me, receives not me but him who sent me.” This verse explicitly states that Jesus is not the One Who sent him, Which is God. So Jesus is not God.

Mark 10:40 (Jesus): “to sit at my right hand or at my left is not mine to grant, obut it is for those for whom it has been pprepared.” Since it has been prepared, it has been granted, presumably by God, the only One Who could, since Jesus cannot, by his own admission. Since it is God’s and not Jesus’s to grant this, Jesus is not God.

John 5:19 (Jesus): “the Son fcan do nothing of his own accord, but only what he sees the Father doing”: Because there is nothing more powerful than “the Father”, “the Father” being almighty, according to the Bible, what “the Father” does He does of His own accord. But Jesus “can do nothing of his own accord”, and so does not. Since “the Father” does and Jesus does not, Jesus is not “the Father”, God.

John 5:23 (Jesus): “the Father judges no one, but ohas given all judgment to the Son”: If “the Father judges no one” but “the Son” does, then the Father and the Son are not the same.

John 5:30 (Jesus): “I seek not my own will gbut the will of him who sent me.” So the will of Jesus is not the will of God, and therefore Jesus is not God.

John 7:16 (Jesus): “My teaching is not mine, but his kwho sent me.” If what Jesus taught was not his, but was of God, then Jesus was not God.

John 7:16 (Jesus): “[…] whether the teaching is from God or whether I nam speaking on my own authority. 18 The one who speaks on his own authority oseeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood.” If Jesus did not speak on his own authority, but on God’s, then Jesus’s authority was not That of God, and Jesus was not God.

John 7:28 (Jesus): “I have not come of my own accord.” Implied is that Jesus came of God’s accord. If Jesus’s accord was not That of God, then Jesus was not God.

John 5:22 quotes Jesus as saying: “the Father judges no one, but ohas given all judgment to the Son,” But John 8:15 quotes Jesus as also saying: “[…]vI judge no one. 16 Yet even if I do judge, wmy judgment is true, for xit is not I alone who judge, but I and the Father2 who sent me.” If, as in 8:15, the Son judges no one and the Father gave all judgement to the Son, then the Son is violating the will of the Father, Who in giving all judgement to the Son must have intended for the Son to judge. In 8:15 as well, after saying he judges no one, Jesus is quoted as conceding that he may at times judge: “even if I do judge”. This is a contradiction. And if, as in 8:15, Jesus and the Father judge, then the Father does judge, contradicting 5:22, which says “the Father judges no one”.

John 8:54 (Jesus): “If I glorify myself, my glory is nothing. qIt is my Father who glorifies me”. If Jesus did not glorify himself and the Father did, then Jesus was not the Father.

John 13:34 (Jesus): “the Father is greater than I.” If the Father was greater than Jesus, the Jesus was not God, for if he had been, he would have been greater than himself, which is not possible.