Inerrant Lie #44

Another lie from "God's ineffable, inerrant word":

It's all God's fault. Not only did God create the heavens and the earth, but all things else besides. Everything perfect and otherwise is God's fault. Even wickedness in the heart of a man is God's faulty doing. This belief is expressed and implied many times in scripture. It is also a lie of lies.

According to the Hebrews, their own murders of the prophets-- the chosen of God-- and of the Christ of God: is God's fault. After all, "Was not Abraham [their] father justified by works, when he had offered up [God's chosen] his son upon the altar [James 2:21]?" thus setting the precedent which the Jews followed to Calvary and beyond? This, too, is God's fault. It was, according to them, none other than God who commanded Abraham to murder his son Isaac [Genesis 22:2], as a sacrament to the God who chose Isaac [Genesis 17:19].

Clearly, the confusion of Babel clung to Ur of the Chaldees-- inclusive of Terah and his house-- when they fled Babel, in corporate fashion, to enter into the land of the Canaanites. Yet, even Abe's confusion is God's fault, according to Moses, who says of Abe that he "departed, as the LORD had spoken unto him [Genesis 12:4a & b];" which is another lie.

The eightieth Psalm contains a repeating refrain which aptly demonstrates this fallacy of the Hebrews: "Turn us again, O God, and cause thy face to shine, and we shall be saved [Psalms 80:3, et. al.]." This is confusion. The word "again" indicates their belief that it was God who 'turned' them out of the way to begin with. The imperative to "Turn us" places the responsibility for their repentance on the God whom they've offended. "Cause thy face to shine" means: 'take our abuse with a smile;' or, 'change your piss- poor attitude [Genesis 4:7].'

The root of this bitterness is found in the words and works of Moses. Moses, to this day, is praised vociferously from pulpits the world over for his endless chiding of God for God's 'evil intentions [Exodus 32:12f & g]' concerning Moses' people [Exodus 32:7], the Jews. Preachers call this "standing in the gap," or "making up the hedge," etcetera, when what it in fact is, is rebellion.

In chiding God in defense of the rebels, Moses sanctifies the rebels at the expense of God's expulsion from their 'camp [Exodus 33:3b - d]'. For this, the preachers and false prophets praise Moses. Prophets are sent from God to the people: to stand in the gap in God's 'defense'; to plead his cause before them. Yet this people sends the prophets back to God to plead their cause before him: as representatives of their own 'legal' defense; turning the world upside down.

Even the prophecy of Esaias is infected with this spiritual malady, to some extent, as demonstrated by his words in Isaiah 63:17: "O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance." Again, it is God who has turned out of the way, according to this passage of Esaias'. This is the belief given expression in the word "Return," above.

Beyond simply being a lie, this belief that 'it's all God's fault' is nothing short of false witness against God, as the scriptures express it. According to the scriptures cited above (et. al.): it is God-- not the Jews-- who is found to be 'out of the way'. This turn of phrase, 'out of the way' is perhaps the simplest definition of the term "deviant" extant. It certainly defines the term, at any rate. To say God is found deviating from the way is to call God a devil. Any 'God' who is deviant is a devil. Deviation defines devilishness. While it may be true that the 'God' of the Jews is a deviant devil [John 8:43 & 44], God who is love [1 John 4:8b] is not deviant. It takes a devil to say otherwise.

"30 Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: 31 That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt [Isaiah 30:1 & 2]!"