Micah 5:2 is not about Iēsous. In context (8th cent. BCE Assyrian crisis), it promises a ruler from Bethlehem Ephrathah (David’s clan) who’ll shepherd Israel after military deliverance. The Hebrew “whose origin is from of old, from ancient days [ʿôlām]” refers to the antiquity of the Davidic line—not personal pre-existence. ʿÔlām means a long but finite/unknown span of time (Biglino: “eternity doesn’t exist in Biblical Hebrew”), not timelessness. David was from Bethlehem; by Micah’s day the dynasty was already centuries old. The Christian individual-Messiah-from-Bethlehem reading (Matthew 2:5-6) is eisegesis. The earliest Gospel has no birth narrative—no Bethlehem, no genealogy. Iēsous simply descends into Capernaum revealing the Good God. The infancy stories were later redactions tying him to the Creator’s framework.

YHWH allowed Job to be tormented as a pawn in a cruel wager: loss of all wealth, the violent death of his ten children, and crippling physical affliction. Would Iēsous ever do this? Never. He taught us plainly that evil cannot come from the Good. In fact, when addressed as “Good Teacher,” Iēsous Himself replied: “Why do you call me good? No one is good except God alone.” (Luke 18:19 // Mark 10:18) Iēsous explicitly disclaims the title “good” for Himself and reserves it for His Father alone — the wholly Good God. Further proof that YHWH (the one who creates evil and torments the righteous) is not that Father. A good tree cannot bear bad fruit. “No good tree bears bad fruit, nor does a bad tree bear good fruit, for each tree is known by its own fruit.” (Luke 6:43–44) We are commanded to reject evil: “Let love be genuine. Abhor what is evil; hold fast to what is good.” (Romans 12:9) Yet the creator openly claims responsibility for evil: “I form light and create darkness; I make well-being and create evil; I am YHWH, who does all these things.” (Isaiah 45:7) “Does disaster come to a city, unless YHWH has done it?” (Amos 3:6) Contrast this with the Father of Iēsous, who is kind even to the ungrateful and evil: “Love your enemies, and do good… and you will be sons of the Most High, for he is kind to the ungrateful and the evil.” (Luke 6:35) The fruit of YHWH is the polar opposite of the fruit of Iēsous and His Father. By the standard Iēsous Himself gave us—we must judge by fruit—YHWH stands condemned as a very different being. YHWH ≠ Iēsous. YHWH ≠ the Good Father.

Yahweh (the Elohim of Israel): “Make the heart of this people dull, and their ears heavy, and blind their eyes” (Isaiah 6:10). Iēsous (revealing the Good Father): Heals the blind and opens their eyes (Evangelion, cf. Luke 18:35-43). Yahweh blinds minds and hardens hearts; the alien Good Father through Iēsous grants sight and understanding. Judge the fruit.

Blessed are you who are hungry now, for you will be satisfied. (Evangelion, cf. Luke 6:21) This beatitude in the New Testament promises the Good Father’s reversal: those hungering under the Yahweh's scarcity will be filled in His kingdom. No Law-piety or works — pure grace satisfies.

This cookie bear looks like he’s been given the Marcion treatment of the Damnatio Memoriae.

Yahweh (the Elohim of Israel): Commands the Hebrews to despoil the Egyptians of gold, silver and clothing (Exodus 3:22; 11:2; 12:35-36). Iēsous (revealing the Good Father): “Take nothing for your journey, no staff, nor bag, nor bread, nor money” (Evangelion, cf. Luke 9:3). Yahweh incites plunder and acquisition; the alien Good Father through Iēsous reveals radical dependence without materialism. Judge the fruit.

But the one who hears and does not do is like a man who built a house on the ground without a foundation. When the flood came, the stream broke against that house, and it fell immediately, and the ruin of that house was great. (Evangelion, cf. Luke 6:49) This closing image in the Sermon on the Plain shows the Good Father’s words demand action — hearing alone leaves one exposed to the collapse of the Yahweh's unstable order. Fruit reveals true trust.

Friendly reminder: I'm an unashamed heretic.

Church fathers lumped Marcion in with the Gnostics, painting him as lost in wild myths and secret knowledge. Reality: He rejected their aeons, emanations, and demiurge fantasies. His was crisp Paulinist dualism — the Good Father (alien God of mercy) vs Yahweh, the just but limited creator of this world. No esoteric mazes, just the plain Evangelion of grace. Marcion kept it simpler and truer to Paul. Judge the fruit: freedom from Law.

I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God. (Evangelion, cf. Luke 18:25) This stark saying in the First New Testament exposes how attachment to the Yahweh's material order blocks entry into the Good Father’s kingdom — radical trust in Iēsous, not wealth or Law-observance, is the path of rescue.