Inerrant Lie #52

The 'Holy Bible' is a confusing book. Perhaps the most confusing thing about the Book is the multiplicity of 'Gods' therein. The Doctrine itself states profusely only one God is true; all others are false. The difficulty for the reader is discerning which of the Gods propounded in the Doctrine is the true one, assuming any of them is.

For this reason, it's difficult to nail the Doctrine down on the lies told about God. After all, a statement of fact about one God may be a fallicy when applied to another God; but the various writers of the Bible don't clarify which God they write of in each case. They simply write of all 'Gods' as if they were each the true God. This dilemma finds doctrinal expression in the oldest book of the canon: the book of Job.

You most likely have at least a cursory grasp of the story related in the book of Job: Job loses everything but his wife and his own life. Job's 'friends' come to 'comfort' him concerning his misfortune. This 'comfort' comes in the form of endless, sanctimonious sermonizing-- reminiscent of the 'comfort' unfortunate souls are likely to receive from the disciples of Christianity, generally, in the contemporary sense.

The text of Job indicates Eliphaz the Temanite as the 'senior pastor' in Job's ministerial band of "miserable comforters [16:2, ibid.]." It is to Eliphaz "the LORD" addresses the pronouncement: "My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath [Job 42:7d - g, et. al.]." Inasmuch as Eliphaz and his 'associate pastors' speak of little else but the LORD, the text of Job is therefore a target- rich environment of lies.

One of the lies told by Eliphaz himself is: "Behold, [God] putteth no trust in his saints; yea, the heavens are not clean in his sight [Job 15:15]. Given the fact that the subject of this statement is "God" (not "the LORD"), the dual reprimand of chapter 42 (noted above) perhaps doesn't apply as evidence of the fallicy of Eliphaz' statement of uncleanness. Indeed, the writer of the book of Hebrews seems to accept it as true.

In the ninth chapter of Hebrews, the writer thereof says of the bloody mess Moses and the Jewry make of purification: "It was therefore necessary that the patterns of things in the heavens should be purified with [the blood of beasts]; but the heavenly things themselves with better sacrifices [i.e. better blood] than these [Hebrews 9:23]."

The implication explicit in this bloody declaration from Hebrews is, of course, that nothing-- not even the heavens-- are clean: as previously stated by Eliphaz in Job 15. Again, this is a lie. The only way it could be otherwise is if Eliphaz and the writer of Hebrews are commenting on a 'God' other than the one who created all these things.

Genesis 1 says of the God who created all things: "And God saw every thing that he had made, and, behold, it was very good [Genesis 1:31a - c]." Is then Genesis 1 a lie? The only way it could be is if the one true God is-- like the heavens and all things created (according to Eliphaz and the writer of Hebrews)-- 'unclean', which is to say, not "very good." Thus, Eliphaz and the writer of Hebrews didn't simply tell a lie about the creation: they likewise blasphemed the Creator.