By William Finck   © 2006

We in Israel Identity who understand the importance of racial purity read passages such as those found in Jeremiah 2 and Ezekiel 16 and understand that the prophets are describing not only religious apostasy, but also fornication, which is race-mixing: sexual intercourse with other kinds (Jude 7, fornication is the pursuit of strange, or different, flesh). Yet “mainstream” sects, all of which are generally universalist now, and even many who claim to be Israel Identity but are universalists – such as Stephen Jones and Dave Barley – would have us believe that these chapters aren’t about sex at all, but rather about “spiritual” fornication or “spiritual” adultery and have only “religious” significance. What some of these don’t understand or fail to investigate, while others surely know but won’t admit, who seem to purposely conceal the truth – is that many of the ancient pagan religious cults are all about sex – and especially the cults of Baal and Ashtaroth! Once we see that sex was a primary component of these cults, we can comprehend fully just what Jeremiah and Ezekiel are saying when they say things such as:

“For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith Yahweh Elohim. How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; A wild ass used to the wilderness, that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.” (Jer. 2:20-25) And also:

“But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so … Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.” (Ezek. 16:15-16, 25-26).

Herodotus writes of Bel, or Baal, whom the Greeks equated with their Zeus, and the “sacred precinct” of that idol in Babylon: “On the topmost tower there is a spacious temple, and inside the temple stands a couch of unusual size, richly adorned, with a golden table by its side. There is no statue of any kind set up in the place, nor is the chamber occupied of nights by any one but a single native woman, who, as the Chaldaeans, the priests of this god, affirm, is chosen for himself by the deity out of all the women of the land.” (1:181, G. Rawlinson’s translation). The historian goes on to relate an identical practice in Thebes in Egypt in the temple of “Theban Zeus”, or Ammon (1:182).

106 – ASHERAH (ASHTORETH) – CNAANITE GODDESS OF FERTILITY, THE CONSORT OF THE PRINCIPAL GOD EL OR BIBLICAL BAAL. THE CLAY FIGURINES DATING FROM C. 10 TO 7TH. C. BC. , WERE WORSHIPED AS HOUSE DEITIES

Now it should be common sense to most men, Christian and otherwise, that Bel (Baal) himself certainly did not appear each night to some woman in this temple. Even Herodotus said of this “… but I for my part do not credit it – that the god comes down in person …” (1:182), much to his credit. But evidently some man must have entered into these chambers. And quite possibly someone pretending to be Bel. Tertullian, the 2nd century defender of the Christian faith writes: “Then if I add – and the conscience of every man of you will recognize it as readily – if I add that in the temples adulteries are arranged, that between the altars the pander’s trade is plied, that, quite commonly, in the very vestries of temple-keeper and priest, under those same holy fillets, crowns and purple garments, while the incense burns, lust is gratified …” (Apology 15:7, Loeb Library edition).

Baal is mentioned several times in Judges and in Samuel along with another pagan deity, the goddess Ashtaroth (see Judges 2:13; 10:6; 1 Samuel 7:3, 4; 12:10 and also 1 Kings 11:5, 33 and 2 Kings 23:13). Herodotus called the temple of Ashtaroth (often called Astartê in secular literature, compare 1 Sam. 31:10 with Josephus’ Antiquities, 6:14:8 [6:374]) in Ashkelon the temple of “celestial Aphroditê”, as Astartê was called Aphroditê by the Greeks, and Ishtar by the Babylonians, although Herodotus uses an Assyrian name discussing the idol:

“The Babylonians have one most shameful custom. Every woman born in the country must once in her life go and sit down in the precinct of Aphroditê, and there consort with a stranger. Many of the wealthier sort, who are too proud to mix with the others, drive in covered carriages to the precinct, followed by a goodly train of attendants, and there take their station. But the larger number seat themselves within the holy enclosure with wreaths of string about their heads, – and here there is always a great crowd, some coming and others going; lines of cord mark out paths in all directions among the women, and the strangers pass along them to make their choice. A woman who has once taken her seat is not allowed to return home till one of the strangers throws a silver coin into her lap, and takes her with him beyond the holy ground. When he throws the coin he says these words – ‘The goddess Mylitta prosper thee.’ (Aphroditê is called Mylitta by the Assyrians.) The silver coin may be of any size; it cannot be refused, for that is forbidden by the law, since once thrown it is sacred. The woman goes with the first man who throws her money, and rejects no one. When she has gone with him, and so satisfied the goddess, she returns home, and from that time forth no gift however great will prevail with her. Such of the women as are tall and beautiful are soon released, but others who are ugly have to stay a long time before they can fulfill the law. Some have waited three or four years in the precinct. A custom very much like this is found also in certain parts of the island Cyprus.” (1:199).

Strabo corroborates the historian thusly: “And in accordance with a certain oracle all the Babylonian woman have a custom of having intercourse with a foreigner, the woman going to a temple of Aphroditê with a great retinue and crowd; and each woman is wreathed with a cord round her head. The man who approaches a woman takes her far away from the sacred precinct, places a fair amount of money upon her lap, and then has intercourse with her; and the money is considered sacred to Aphroditê.” (16.1.20, Loeb Library edition).

Now before one scoffs at these testimonies, one must also consider v. 43 of the epistle of Jeremiah (which is often Baruch chapter 6 in some editions) in the Apocrypha, and here vv. 40-44 will be quoted so that the context is clear, from Brenton’s Septuagint:

“How should a man then think and say that they are gods, when even the Chaldaeans themselves dishonor them? Who if they shall see one dumb that cannot speak, they bring him, and intreat Bel that he may speak, as though he were able to understand, Yet they cannot understand this themselves, and leave them: for they have no knowledge. The women also with cords about them, sitting in the ways, burn bran for perfume: but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken. Whatsoever is done among them is false: how may it then be thought or said that they are gods?”

In The King James Study Bible, © 1988 by Thomas Nelson Inc. and by Liberty University, here is what a footnote at Judges 2:11-15 says concerning Ashtaroth: “Ashtaroth (or Ashtoreth, 1 Kings 11:5), known also from the literature of Ugarit and of Phoenicia, was a goddess of erotic love and war. She was known elsewhere in the ancient Near East as Ishtar or Astarte (cf. 1 Kin. 11:5, 33; 2 Kin. 23:13). The veneration of this goddess entered the Mediterranean world under the name Astarte, and the practices associated with her cult became associated with the Greek goddess of love, Aphrodite. She was called Atargatis at Ashkelon. The Canaanite worship rites were carried out not only in temples (2 Kin. 10:21-27) but on ‘every high hill, and under every green tree’ (2 Kin. 17:10, 11). These rites were accompanied by such things as frenzied dances (1 Kin. 18:26-28), cult prostitution (both male and female), and, at times, even by human sacrifice …”

But the “cult prostitution” at the Greek temples of Aphroditê had a slightly different character than that described by the Greeks at Babylon. For Strabo says in discussing the temple at Corinth: “And the temple of Aphrodite was so rich that it owned more than a thousand templeslaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship-captains freely squandered their money, and hence the proverb ‘Not for every man is the voyage to Corinth’.” (8.6.20). Strabo later discusses worship of the moon goddess Mên, or Selenê, at a temple at Comana in Armenia: “Now Comana is a populous city, and is a notable emporium for the people of Armenia; and at the times of the ‘exoduses’ of the goddess people assemble there from everywhere, from both the cities and the country, men together with women, to attend the festival. And there are certain others, also, who in accordance with a vow are always residing there, performing sacrifices in honour of the goddess. And the inhabitants live in luxury, and all their property is planted with vines; and there is a multitude of women who make gain from their persons, most of whom are dedicated to the goddess, for in a way the city is a lesser Corinth, for there too, on account of the multitude of courtesans, who were sacred to Aphroditê, outsiders resorted in great numbers and kept holiday …” (12.3.36). It has been shown elsewhere that both the Corinthians and many of the Armenians were among the descendants of the children of Israel, and no wonder such practices are found in these places, coming from Palestine. Strabo also gives a similar account of such temple prostitution among the Persians, and here of maidens who later marry, and says that the Medes and Armenians also share this custom (11.14.16). Surely the cakes made to the “queen of heaven” were crescent-shaped in honor of this “goddess” (i.e. Jer. 7:18) Mên or Selenê.

Strabo also indirectly reveals the sexual nature of the Bacchic orgies in the Greek worship of Dionysius, by discussing a similar festival among the Scythians: “… there the festival of the Sacaea, a kind of Bacchic festival, is the custom, at which men, dressed in the Scythian garb, pass day and night drinking and playing wantonly with one another, and also with the women who drink with them.” (11.8.5). Diodorus Siculus records the claim of a man that “the Dionysiac rites and the mysteries were simply a means to seduce the wives of other men …” (3.65.2, Loeb Library edition). The rites of Dionysius also involved phallic worship (Herodotus 2.48, Diodorus Siculus 4.6.1-3) and as all would attest, were identical to Osiris in Egypt, the name Dionysius being the Greek name for Osiris. Of this the early Christian writer Minucius Felix says: “The man who fakes up stories of our adoring the privates of the priest is only trying to foist his own abominations upon us. Indecencies of that kind may be countenanced, where modesty in any kind of sexual relation or exposure is unknown. But faugh! …their obscenities are more revolting than modern refinement can stomach, or servitude endure.” (Octavius 28.10-11, Loeb Library edition).

Phallic worship was an element of worship of Pan and the Satyrs. (Diodorus Siculus 1.88.3). The Roman name for the Greek Bacchic festival of Dionysius was Saturnalia, which was a seven day festival of drinking and orgies beginning Dec. 17th. A condition called satyriasis is listed in the American Heritage College Dictionary. It is defined: “Excessive, often uncontrollable sexual desire in a man.”

So much more can be said of the Greek abominations, yet one must realize that the abominations of the Israelites – learned from the heathens whom they were to slaughter, but then failed to – were certainly no different than those found in Babylon, Egypt and Greece. The Israelites came from Egypt, their forefathers sojourned in Babylonia, and many of the Greeks were Israelites! And all of these abominations the Greeks themselves trace back to Egypt or to the east (Phoenicia, Syria, Babylonia etc.) Now it may also be evident why, when the children of Israel joined themselves to Baalpeor, the god of Moab, they also “began to commit whoredom with the daughters of Moab” (Num. 25:1-3), and as a result, twenty-four thousand of them were slain (25:9)!

Phinehas personally executes an Israelite man and a Midianite
woman, running a javelin through the man and the belly of the woman, bringing to an end the plague sent by God to punish the Israelites for sexually intermingling with the Midianites.

Now if the inhabitants of Jerusalem were “worshipping” in Canaanite temples, it is evident from the nature of that worship described here that they were necessarily having sexual intercourse with Canaanite men and women. For such sex was at the core of these Canaanite religions! And if they were having sexual intercourse with Canaanites, then they were having Canaanite children – for there was no “pill” in those days! So when Ezekiel wrote “And say, Thus saith Yahweh Elohim unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite … Thou art thy mother’s daughter, that loathed her husband and her children; and thou art the sister of thy sisters, which loathed their husbands and their children: your mother was an Hittite, and your father an Amorite.” (16:3, 45) this cannot be dismissed lightly, or as something merely “spiritual” or “religious”! And when Jeremiah wrote “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (2:13) the implications of this must be considered seriously! It was not with vain words that the wise writer of the Proverbs warned his children:

“Drink waters out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of waters in the streets. Let them be only thine own, and not strangers’ with thee. Let thy fountain be blessed: and rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? For the ways of man are before the eyes of Yahweh, and he pondereth all his goings. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction; and in the greatness of his folly he shall go astray.” (Proverbs 5:15-23)


In the first tract of this title, the sexual nature of certain ancient pagan cult religions was investigated, namely those of Baal (Bel or Belus) and Ashtaroth (Astartê or Aphroditê). Hopefully the realization was made – from the historians’ descriptions of these cults and from the utterances of the Hebrew prophets – that by following the so-called “religious” cults of the alien peoples, it was necessary to have sexual relations with those peoples: for sex was at the core of those pagan cults!

Further support for these assertions is found in The Interpreter’s One Volume Commentary On The Bible by Charles M. Laymon, on page 455, which makes the following comment concerning Hosea 4:10-19: “The Absurdity of Baal Worship. The whole harlotrous system of Baal fertility rites is utterly ineffectual as well as degrading. Its purpose is to provide fertility for human beings, flocks, and crops; but though the people play the harlot, i.e. carry on the sexual fertility acts at the shrine, they do not multiply … Despite woman’s usual secondary place in ancient society, there will be no double standard, for the men are responsible for the shame of cult prostitution. It is they who require their daughters to become cult prostitutes, lit. ‘holy women’ …” And further on concerning Hosea 5:7: “In their Baal worship they give birth to alien children (vs. 7), the offspring of sexual cult rites …” For Hosea 5:7 says: “They have dealt treacherously against Yahweh: for they have begotten strange children …” Here the implications of this, which still affect us to this day, shall be examined.

Now when confronted with the evidence that Yahweh forbade the Israelites from mixing with the other races, the Old Testament alone usually being used to demonstrate this, most often those of the “mainstream” sects reply “Well, that’s changed” or “That’s the Old Testament” and also “The Israelites were told not to do that for spiritual reasons” or something similar. Certainly it shall be manifest that this command has NOT changed, but they are right about one thing: for the reasons for this are indeed spiritual! And such will be the basis for this second tract.

Jeremiah states: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” (2:13). And what is a cistern, but a vessel for holding water, or some other liquid? People are often described as “vessels” in both the Old and New Testaments. Husbands are told to give “honor unto the wife, as unto the weaker vessel” (1 Peter 3:7). Paul is described as “a chosen vessel” (Acts 9:15). In a prophecy which is surely complimentary to that found at Revelation chapter 18, Isaiah says at 52:11 (compare Rev. 18:4): “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of Yahweh.” Notice that “thing” was added by the translators, where I would write “touch not the unclean”, certainly not inferring “things”!

Paul writes at 2 Cor. 6:16-17: “And what agreement has a temple of Yahweh with idols? For you are a temple of the living Yahweh; just as Yahweh has said, ‘I will dwell among them, and I will walk about; and I will be their God, and they will be my people.’ On which account ‘come out from the midst of them and be separated’, says the Prince, and ‘do not be joined to the impure, and I will admit you’.”

We who are the temple of Yahweh are we who bear the vessels of Yahweh: for Isaiah was not talking about cups and bowls! Yahweh breathed into the nostrils of Adam “the breath of life; and Adam became a living soul.” Adam, the White man, was endowed with the Spirit of Yahweh, and this applies to the race of Adam’s descendants, for “He called their name Adam” (Gen. 2:7, 5:2). Nowhere else did Yahweh give to any other race that spirit, and Paul clearly says “And if one has not the Spirit of Christ, he is not of Him” (Rom. 8:9). John wrote “All who have been born of Yahweh do not create wrongdoing, because His seed abides in him, and they are not able to do wrong because from Yahweh they have been born.” (1 John 3:9). And so we were told “Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” (Matt. 7:17-18).

Our genes are the method by which information is transmitted from one generation to the next, just as the seed of an apple can only produce another apple tree, and that of a fig another fig tree, “… Do men gather grapes of thorns, or figs of thistles?” (Matt. 7:16). Paul says of that seed “It is sown a natural body; it is raised a spiritual body.” (1 Cor. 15:44). Since the Spirit of Yahweh was only given to the Adamic race, and to none other, it is obvious that only Adamic genetics contain the information necessary to raise that “spiritual body”, that “treasure” which we have “in earthen vessels” (2 Cor. 4:7). When Adamic seed is joined to that of the other races, the result is a “broken cistern, that can hold no water”, for which reason we are either sons or bastards (Heb. 12:8), there not being a third alternative. Thus were the “bad figs” (Jeremiah 24) of Jerusalem, who mixed themselves with the seed of the Hittites, Amorites, and Canaanites (Ezek. 16:3, 45), and so became to Yahweh “the degenerate plant of a strange vine” (Jer. 2:21).

Hence Paul tells the Thessalonians: “For this is the will of Yahweh: your sanctification; you are to abstain from fornication; each of you are to know to possess one’s own vessel in sanctification and in honor, not in emotions of passion just as even the nations who do not know Yahweh” (1 Thes. 4:3-5) and he also advised Timothy: “In a great house there are not only vessels of gold and of silver, but also of wood and of clay; and some things for honor, yet others for dishonor. Therefore if a man would purge himself of the latter, he would be a vessel for honor, having sanctified himself, serviceable to the master, having prepared himself for all good works.” (2 Tim. 2:20-21). Notice that Paul told Timothy to purge himself from the vessels which are for dishonor– to sanctify himself by separating himself from them – not to try “converting” them!

Paul spends much of Romans chapters 9 through 11 comparing the few true-blooded Israelites, (of Jacob) left in Judaea with the Edomites (of Esau) found there at his time. He explains that the Israelites are “vessels of mercy, which [Yahweh] had afore prepared unto glory” and that the Edomites are “the vessels of wrath fitted to destruction” (Romans 9:22-23). Remember that Esau had despised his birthright, and took wives of the Canaanites (Gen. 36:2), which greatly disturbed Rebekah his mother, who is recorded to have said: “I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?” (Gen. 27:46). Heth, a son of Canaan, was progenitor of the Hittites (Gen. 10:15; Strong’s Hebrew #s 2845 and 2850).

Note again, that in 1 Thes. 4 Paul states “… abstain from fornication … to possess one’s own vessel in sanctification and in honor.” As it has been previously asserted, fornication is race-mixing. Jude calls it the pursuit of strange, or rather different (Greek ἕτερος#2087), flesh (Jude 7). At 1 Cor. 10:8, Paul tells the Corinthians: “Neither should we commit fornication, just as some of them had committed fornication, and in one day twenty-three thousand had fallen”, a clear reference to Numbers chapter 25, where “Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab”, and Phineas was rewarded with an eternal priesthood, because he slew Zimri, “a prince of a chief house among the Simeonites”, for bringing a “Midianitish woman” unto his brethren and fornicating with her (Num. 25:1, 6, 13 &14). For the law says “And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.” (Lev. 20:16, and see Lev. 18:23, Duet 27:21). And so Phineas was accused not of murder, but rather he was rewarded for keeping the law!

Revelation 2:14, addressed to the assembly at Pergamos, “where Satan’s seat is”, recalls this same event: “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.” And at Micah 6:5: “O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of Yahweh.” At Josephus’ Antiquities 4:6-12 [4:126-155], a passage too long to quote here, the historian goes into great detail in describing Balaam’s counsel to Balak, and the subsequent sexual seduction of the men of Israel by the mixed tribes of the Moabites and Midianites in Moab.

Jude discusses the “angels which kept not their first estate, but left their own habitation” (v. 6) and to these he compares “Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh” (v. 7) and says “Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward” (v. 11), where it also may be evident that the “way of Cain” too has something to do with fornication. Paul attributes to these same angels the source of false religions, in his own cryptic way, at 1 Cor. 10:20-21 and Col. 2:18 for which one may also refer to Lev. 17:7, Deut. 32:17, Joshua 23:7 and 2 Chron. 11:15, among others. There is no record in all of Scripture of Yahweh creating the other, the non-Adamic, races. Rather, He rejects them time and again (i.e. Matt. 25:31-46). I would assert, by means of logical deduction, that the creators of the non-Adamic races are these same angels which Jude discusses here, boldly accusing those angels of fornication! For which reason Judah’s Canaanite wife is called “the daughter of a strange god” (Mal. 2:11). And Jude goes on to say of these beings whose descendants are obviously among us today: “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;” (v. 12). The term “twice dead” may be understood by referring to Matt. 23:7, and “plucked up by the roots” by referring to Matt. 15:13.

And what is a “cloud without water”? Dust! For every cloud in the sky consists of little but water vapor mixed with dust particles. And what was Adam before he was endowed with the Spirit of Yahweh? Nothing, but “the dust of the ground” (Gen. 2:7), and so a “cloud without water” is a metaphor for a man without the Spirit of Yahweh: “a broken cistern, that can hold no water!” And Jude continues to call these: “Raging waves of the sea, foaming out of their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.” (v. 13). Surely Jude leaves no room for “converting” any one of them!

Peter corroborates Jude fully, and with very similar language in 2 Peter chapter 2, where he discusses the “angels that sinned” (v. 4), Sodom and Gomorrah (v. 6) and says “But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption … Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness … These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.” (vv. 12-17).

So Jude’s “clouds without water” are Peter’s “wells without water”, Jeremiah’s “broken cisterns, that can hold no water”, and Paul’s “vessels for dishonor” or “vessels fitted to destruction.” None of them hold “water”: here which the Spirit of Yahweh endowed upon Adam man!

The word κοινωνία (2842) is often “communion” in the N.T., and is also “partnership, fellowship, association.” The verb, κοινωνέω (2841) is “to have or do in common with, have a share of or take part in a thing with another …” (definitions from Liddell & Scott). To limit this idea to some wafer at a weekend and holiday ritual is pure blasphemy, for the Christian should live his entire life in communion: but in communion with his brethren! Speaking of the “spots” and “blemishes” at our feasts (Jude 12, 2 Pet. 2:13), and in his own difficult to understand way explaining several things at once, Paul says to the Corinthians: “Indeed as often as you may eat this wheatbread, and you may drink this cup, you declare the death of the Prince, until He should come. Consequently, whoever would eat the wheatbread, or drink the cup of the Prince unworthily, will be liable of the body and blood of the Prince. But a man must scrutinize himself, and thus from of the wheatbread let him eat, and from of the cup let him drink. For he that is eating and drinking, eats and drinks condemnation for himself, not distinguishing the body. For this reason there are among you many feeble and sickly, and plenty have fallen asleep. If then we had made a distinction of ourselves, perhaps we would not be judged. But being judged, by the Prince we are disciplined, in order that we would not be condemned with the cosmos.” (1 Cor. 11:26-32). And so it may be wise to remove from our midst those spots and blemishes, not even to eat with those of other races!

As Paul told the Philippians: “Do all things apart from murmuring and disputing, that you would be perfect and with unmixed blood, blameless children of Yahweh in the midst of a race crooked and perverted – among whom you appear as luminaries in the cosmos …” (Phil. 2:14-15), and Peter surely agrees: “Being born from above, not from corruptible parentage, but of incorruptible, by the word of the living and abiding Yahweh.” (1 Pet. 1:23).

And so avoid hewing out for yourself a broken cistern, and “Drink waters out of thine own vessels, and out of thine own springing wells. Let not waters out of thy fountain be spilt by thee, but let thy waters go into thy streets. Let them be only thine own, and let no stranger partake with thee. Let thy fountain of water be truly thine own; and rejoice with the wife of thy youth. Let thy loving hart and thy graceful colt company with thee, and let her be considered thine own, and be with thee at all times; for ravished with her love thou shalt be greatly increased. Be not intimate with a strange woman, neither fold thyself in the arms of a woman not thine own. For the ways of a man are before the eyes of God, and he looks on all his paths …” (Proverbs 5:15-21, Brenton’s Septuagint).