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.

Daughter, your faith has rescued you; go in peace. (Evangelion, cf. Luke 8:48) This word from Iēsous in the First New Testament to the woman suffering twelve years of bleeding shows the Good Father’s immediate, personal rescue through trust alone — cutting through Yahweh’s purity codes, isolation, and temple barriers with unmediated grace.

Why "Alien" for the Good Father? In the earliest Christian proclamation (Evangelion & Apostolicon), the Good God — the merciful Father revealed by Christ — is alien to this present world order. He's not the god who currently rules it. YHWH openly said he blinded the people (Isa 6:9-10). Paul confirms: the "god of this age" has blinded minds (2 Cor 4:4); he's the "prince of the power of the air" (Eph 2:2). That's the ruler of this realm of law, judgment and death. Jesus put it plainly to the Pharisees: "You are of your father the devil" (Jn 8:44). Their father isn't the Good Father of compassion and grace. The Good God is foreign — unknown here until Christ revealed Him. No mixing the two. Pure deliverance, unconditioned love. Judge by the fruit.

YHWH (the Elohim of Israel): Commands the stoning of a man for gathering sticks on the Sabbath (Numbers 15:32-36). Jesus (revealing the Good Father): “The Son of Man is lord of the Sabbath” (Evangelion, cf. Luke 6:5). The Elohim of Israel enforces deadly legalism for minor infractions; the alien Good God reveals sovereign mercy and freedom. Judge the fruit.

Your faith has rescued you. (Evangelion, cf. Luke 8:48) This declaration in the New Testament to the woman with the issue of blood reveals the Good Father’s rescue as immediate and personal through trust in Christ — bypassing Yahweh’s purity laws, temple rituals, and social exclusion.

YHWH (the Elohim of Israel): “Forgive us our debts, as we also have forgiven our debtors” is not enough—He demands ritual, sacrifice, and ongoing Law observance (cf. Leviticus). Jesus (revealing the Good Father): “Forgive, and you will be forgiven” (Evangelion, cf. Luke 6:37). The Elohim of Israel ties forgiveness to legal performance; the alien Good God reveals unconditioned grace and mutual mercy. Judge the fruit.

Forgive us our debts, as we also have forgiven our debtors. (Evangelion, cf. Luke 11:4) This petition in the New Testament reveals the merciful economy of the wholly Good Father — forgiveness flows freely as grace, not earned through Yahweh’s retributive system of sacrifices and conditions.

Jesus is the Son of the Father—not the Father Himself. The text confirms this. In Luke 8:45–46, He asks, 'Who touched me?' sensing power go out from Him. This shows limited knowledge in the moment—He isn’t omnipresent like the Father. John 14:28: 'The Father is greater than I.' They are distinct, with the Son subordinate. Early Christology wasn’t the later Nicene Trinity.

YHWH (the Elohim of Israel): “Cursed be anyone who does not confirm the words of this law by doing them” (Deuteronomy 27:26). Jesus (revealing the Good Father): “Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers” (Evangelion, cf. Luke 11:46). The Elohim of Israel curses under the heavy yoke of Law; the alien Good God reveals liberation from burdensome legalism through mercy. Judge the fruit.

Enemies like Tertullian smeared Marcion as a 'docetist' — claiming he taught Jesus only seemed human, with no real body or death. Reality is that his Evangelion records a genuine stauros (crucifixion), burial, empty tomb, and physical resurrection appearances — even the risen Christ eating fish. Marcion affirmed the Good Father's real victory over Yahweh's domain of death.

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Evangelion, cf. Luke 11:9) This promise in the New Testament reveals the open generosity of the wholly Good Father, inviting direct access through Christ apart from Yahweh’s conditional Law and temple system.

No one lights a lamp and covers it with a vessel or puts it under a bed, but sets it on a lampstand, so that those who enter may see the light. (Evangelion, cf. Luke 8:16) This saying in the New Testament underscores the public, revealing nature of the Good Father’s mercy through Christ—nothing hidden remains concealed, calling for open proclamation amid Yahweh’s shadowed world.