Coca-Cola’s personalised cans work with all but one name? “Allah is King” ✅ “Satan is King” ✅ “YHWH is King” ✅ “Jesus is King” ❌ 🤔 things that make you go mmm…

I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. (Evangelion, cf. Luke 15:7) This saying in the First New Testament reveals the Good Father’s extravagant joy over the recovery of the lost. It is pure grace that prioritises the sinner over those secure in their own righteousness under Yahweh’s Law.

Critics claimed Marcion simply threw out the Jewish scriptures in blind hatred, refusing to engage them at all. Reality: He wrote the Antitheses which is a careful, systematic comparison that quoted both sides to show the radical difference between Yahweh’s Law and the Good Father’s mercy revealed in Iēsous. He knew the texts intimately. He just refused to force them into one God. Judge the fruit: honest contrast over forced harmony.

Yahweh (the Elohim of Israel): Requires animal sacrifices and blood offerings as the means of atonement and approach (Leviticus 1–7; 17:11). Iēsous (revealing the Good Father): “Be merciful, even as your Father is merciful” (Evangelion, cf. Luke 6:36). Yahweh (the Elohim of Israel) demands continual blood sacrifice under Law; the alien Good Father through Iēsous reveals pure mercy without ritual slaughter. Judge the fruit.

Blessed are the eyes that see what you see. (Evangelion, cf. Luke 10:23) This beatitude in the First New Testament marks the unique privilege of those who encounter Iēsous: they see the Good Father’s revelation directly, something hidden from the wise and powerful of Yahweh’s order.

Yahweh remains 'a man of war' (Exodus 15:3). The same deity who ordered the extermination of entire peoples (men, women, and children) to seize the land of Canaan (Deuteronomy 7:1–2; 20:16–17; Joshua 6–12). That territorial bloodshed over arid Middle-Eastern soil has never stopped. This is not the Father that Iēsous revealed to us, the one who commands love for enemies and forbids retaliation (Luke 6:27–36).

Yahweh insists: “I will not give my glory to another.” Isaiah 48:11 Iēsous states the opposite: “It is my Father who glorifies me.” John 8:54 One refuses to share glory with anyone. The other receives glory from his Father. If Yahweh will not give his glory to another, then the Father who glorifies Iēsous cannot be Yahweh. The Father who sent Iēsous is not the Elohim of Isaiah.

Original sin is a later invention. The Hebrew text never teaches it. In Eden, Yahweh said: “in the day you eat of it you shall surely die” (Gen 3:3). The nachash said: “You will not die… your eyes will be opened and you will be like Elohim, knowing good and evil.” They ate. They did not die that day. Their eyes were opened. Yahweh himself then confirms: “Behold, the adam has become like one of us” (3:22). The nachash told the truth. Yahweh did not. Expulsion was a preventive measure by the Elohim, not a curse that stains every human. No inherited mark. No ontological guilt. Just later theology (Augustine) reading what is not there. Judge by the text, not the dogma.

Another of the most misused “prophecies” about Iēsous is Zechariah 9:9. Zechariah 9:9 is not about Iēsous. In its post-exilic context the verse announces a coming king for Zion who is “righteous and having salvation, humble and riding on a donkey.” It belongs to the larger oracle of Yahweh’s victory over the nations and the restoration of Judah (Zech 9–14). The imagery draws on ancient Near Eastern royal ideology and the Davidic ideal of a peaceful ruler, not a prediction of a specific 1st-century Galilean entry into Jerusalem. Matthew 21:5 and John 12:15 alone apply the verse typologically to Iēsous’ entry. That is classic eisegesis: lifting a restoration oracle about a future Davidic king and forcing it into a later narrative. Mark and Luke describe an entry on a colt but never quote Zechariah. The First NT (Evangelion) goes further: the entire triumphal-entry pericope (Luke 19:28–40) is absent. No donkey, no crowd, no scriptural claim. The earliest recoverable gospel form simply does not contain the scene that later writers turned into “fulfilled prophecy.”

Antithesis YHWH: “I will discipline you sevenfold for your sins.” (Lev 26:18, 21, 24, 28) Iēsous: “If he sins against you seven times in the day… you must forgive him.” (Luke 17:4) One multiplies the penalty.
The other multiplies the mercy. Not the same God.