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Harsh Commands, Harsh Times: Why God Ordered the Death of Children in Tribal Warfare

Harsh Commands, Harsh Times: Why God Ordered the Death of Children in Tribal Warfare One of the most disturbing topics in Scripture is God’s command for Israel to completely destroy entire populations—men, women, and even children—especially in cities like Jericho, Ai, and among the Amalekites (Deut. 20:16–18; 1 Sam. 15:3). To modern Western minds, this seems unthinkable. But to understand these commands, we must abandon our sanitized lenses and step into the ancient Near Eastern world—a world of tribal honor, vengeance, and generational warfare. These weren’t peaceful agrarian families just minding their business. These were honor-driven clans where children were raised with one goal: restore the family’s legacy, avenge their people, and never forget who killed their fathers. These weren’t “cute kids with coloring books.” These were future warriors—trained early to hate Yahweh and His people, much like we see in modern terrorist training camps where young boys in Afghanistan or Syria ...
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Inc@$t and Y@G: A Modern Day Double Standard

 Inc@$t and Y@G: A  Modern Day Double Standard  Let me be clear from the start: I do not advocate for either Inc@$t or Y@G behavior. Both are biblically and morally wrong. However, the cultural logic and legal landscape surrounding them reveals an interesting contradiction. In today’s society, consensual Y@G relationships are celebrated—even codified into marriage law—while Inc@$t, even among consenting adults, remains illegal and taboo. Why the inconsistency? If we’re going to evaluate actions purely on secular grounds—like consent, harm, and evolutionary value—Inc@$t might actually seem more defensible than Y@G. Inc@$t, while still morally objectionable, at least involves the potential for procreation, which is essential to biological and societal continuity. It aligns with the evolutionary impulse to reproduce. Y@G, by its very nature, cannot produce life, and so serves no reproductive or evolutionary function. From a cold materialist standpoint, that should raise que...
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There Is No Such Thing as a Practicing Y@G Christian: Why Identities Matter in Faith

 There Is No Such Thing as a Practicing Y@G Christian: Why Identities Matter in Faith In today’s world, the phrase “practicing Y@G Christian” is becoming increasingly common—but biblically, it's a contradiction in terms. Following Jesus means dying to all competing identities and living as a new creation in Him. You cannot serve both Yahweh and something He calls sin. Just as ancient Israel couldn’t claim loyalty to God while sacrificing to Molech, a Christian cannot cling to a “Y@G identity” while claiming to walk in holiness. The two are incompatible. Throughout Scripture, we see how God rejected divided allegiances. Israel was constantly tempted to trust in political alliances with pagan nations like Egypt or Assyria rather than rely on God’s covenant faithfulness (Isaiah 30:1–3; 31:1). These alliances were not just political—they were spiritual compromises. To lean on Egypt was to reject God as deliverer. Likewise, economic loyalties had to be forsaken—Jesus told the rich young...
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Nadab and Abihu: Not Struck Down in Ignorance – A Story of Responsibility

N adab and Abihu: Not Struck Down in Ignorance – A Story of Responsibility In Leviticus 10, we meet two priestly sons of Aaron—Nadab and Abihu—who offered “unauthorized fire” before the Lord. What follows is one of the most sobering judgments in the Old Testament: fire came out from the Lord and consumed them. At first glance, this story feels harsh, even reactionary. But when we look deeper, especially through a relational and contextual lens, we see a story not of divine volatility, but of holy responsibility. These two men were not ignorant novices. Nadab and Abihu were among the very few Israelites who had already seen God’s glory (Exodus 24:1,9–11). They had stood on Sinai with Moses and Aaron. They had eaten a covenant meal in God’s presence. And most importantly, they were newly consecrated priests. Just one chapter before, in Leviticus 9, we see the entire priesthood inaugurated in a sacred, careful ceremony filled with repeated instructions from Yahweh. God’s expectations were...
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One in Christ—But Not Without Holiness: Why Practicing Y@G$ Are Not Permitted to Serve the Church

One in Christ—But Not Without Holiness: Why Practicing Y@G$ Are Not Permitted to Serve the Church In the Old Covenant, access to God’s holy presence was not casual. Gentiles, no matter how well-meaning, were barred from full participation in Israel’s worship unless they underwent circumcision and committed to the Law of Moses. Exodus 12:48 made it clear: only those circumcised could partake in the Passover. Leviticus 17–18 extended moral expectations to foreigners, and Ezekiel 44:9 flatly prohibited uncircumcised individuals—whether in flesh or heart—from entering the sanctuary. The physical Temple structure mirrored these spiritual boundaries. Gentiles could only enter the outer courts. A literal wall warned them of death if they ventured further. Access to God’s presence demanded covenant faithfulness and purity. This context helps us understand the gravity of the New Covenant promise. Through Jesus, the wall separating Jew and Gentile is torn down (Ephesians 2:11–14). All are invite...
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Philippians 3:20–21 Doesn’t Teach a Physical Body Resurrection

Philippians 3:20–21 Doesn’t Teach a Physical Body Resurrection Many Christians interpret Philippians 3:20–21 as a future promise of physical resurrection. But a closer look at Paul’s language—and especially how he uses the word sōma (Greek for “body”)—reveals something far more profound and spiritual than a mere upgrade of our physical flesh. This passage is about transformation of identity, not transformation of flesh. Paul writes: “But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body...” (Phil. 3:20–21, ESV) First, note the context: citizenship. Paul is speaking of status, belonging, and covenant identity—not physical anatomy. Our “lowly body” refers not to our muscles and bones, but to our condition under the old world, marked by humiliation, weakness, and bondage to sin. The Greek word for “transform” (metaschēmatizō) does not imply a literal, flesh-changing event. It’s used figurative...
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New Jerusalem: Scattered Like the Levites, Not a City of Domination but of Presence

New Jerusalem: Scattered Like the Levites, Not a City of Domination but of Presence When we think of New Jerusalem, many imagine a grand future city, descending from the clouds with walls of gold and gates of pearl. But what if that vision isn't about a centralized place of domination, but a distributed presence—a spiritual city already among us? The New Jerusalem, described in Revelation 21–22, isn’t about control, politics, or military power. It’s about God’s people becoming the dwelling place of God spread throughout the world, just like the Levites were in the Old Covenant. Under the Mosaic law, the tribe of Levi was not given a territory like the other tribes. Instead, they were scattered throughout the cities of Israel (Numbers 35:1–8; Deuteronomy 18:1–2). Why? Because their inheritance wasn’t land—it was the Lord Himself. Their presence among the other tribes served as a reminder of God's presence, instruction, and mediation. They were living tabernacles, embedded among ...
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