Neither harm nor destroy

7/29/2019 Neither harm nor destroy

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Neither Harm Nor DestroyNeither Harm Nor DestroyNeither Harm Nor DestroyNeither Harm Nor Destroyby Sonne of man : house of Israel


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Dedicated to those meek souls who have taught

so much more about the love and meaning of life

and the complete unnecessary killing -

than could ever be learned in a book.

- I Love You -


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Neither Harm Nor Destroy

by Sonne of man : house of Israel


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I. Introduction

The concept ofnotharming nordestroying is really nothing new. The ancient Hebrew prophet, Isaiah, wrote of it a

few thousand years ago. No doubt the cooing of the gentle dove has been proclaiming this message since her first creation.

Clearly, it is a concept that has been in the heart of God since before the dawn of creation, and voiced by many along Lifes

journey. Being a vegetarian holds harmlessness towards other creatures at the heart of meaning itself. As we attempt to go into

the multi-faceted paradigm of being a vegetarian it is first of all important to hold in view, as to just what is genuine love.

Though covered indirectly as a theme, we will seek to adequately discuss love in more detail as we move along. We will, of

necessity, be looking at what the overall perspective is of creation and God's plan for it, as well as the nature of animals and man

to each other. This perspective is one as it significantly found in reviewing a Biblical-based model. Because of the fact that

the uncopyrighted 1611 First Edition of the Authorized King James Version of The Holy Bible settles the dispute in the systems

of men, at the black robe (judges/court), as to just what is the authentic Word of God, the same shall be utilized throughout this

writing.1

Quotes from The Book will therefore be in olde English.

II. Death Not God's Idea

We can now move directly to the issue at hand, that any sincere student of the Word, knows that death is not the will

of God (Ifaiah XXV. 8; XXVIII. 18; For God made not death: Wisedome of Solomon; II Timothie I.10; II Peter III. 9). It is, in fact the will

of that dark one, commonly known and translated to be "Satan," or "the Devil," etc. Likewise, we understand that the curse came

upon creation by the decision of Adam to separate himself from God, the "fall" it is more commonly known. We find this in

Romanes V. and VIII.19-21. We all know that God called His creation "good". This was every aspect of creation, to particularly

include animals, for this discussion (Genesis I).

1 For more information regarding the 1611, see Obtaining the Inheritance of t he Promise, from this same author. An online version resides at:

http://www.kingjamesbibleonline.org/1611-Bible/


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By looking into the original meaning in the Greek of that latter cite in Romans we see that the creation was subjected

to the "curse," or the choice of God's Son, Adam, to separate himself from God. This became known as a curse because this

choice by Adam also removed him from the magnificent love and beauty of the Creator, by his own decision to be separate. This

in itself is a wonderful study into our relationship with God, but goes farther outside the scope of this particular study than we

would want to explore at this time. The reader is encouraged to do an indepth study of this thing called, the curse. The spiritual

and practical implications are staggering, and impact the very creation itself. This passage, in Romans 8, goes on to reveal that

the creation moans and travails waiting for the time when the children of God are liberated so the creation itself will also be

liberated from its bondage to decay, having been tainted in this manner by man's sin, or error in choice of the path.2

Clearly, all

of creation eagerly waits to share that liberation in newness of life.

In I Corinthians XV. 26 we see the last enemie that shall be destroyed, is death. . And, in verse 54 that "death has been

swallowed up into victory." Can we truly say God's Word is fully accurate, yet condone the fact that animals are still dying so

humans can eat their flesh? How is the fulfillment of this prophecy possible? It cannot be for death will not have been

swallowed up, or overcome, being fully manifested in the needless slaughter of creation.

The concept of looking to nature to find the proper order of things, like survival of the fittest, etc., is not really

appropriate here, in the fullness of understanding, because of the choice of Adam to remove himself from God's presence

whereby the creation was fully subjected to this veil of separation from God since the son of God, Adam, was given complete

dominion over it. God's Word is clear that before the fall there was no killing of one animal by another.

This is revealed in Genesis I. 30 where the plants were designed by the original order of creation to be for all of the

creatures on the earth; all vegetarians by design. Indeed, there was no killing before the fall. Before the flood, there is no

2It is noteworthy that in Genesis II. 18 we can see that God was concerned about His Son, Adam, the man, being separated from Himself, i.e. alone or isolated. We can see also

from this that the woman was introduced to bring about the reunification of creation to the Creator. Her role central to this plan. Being alone is not good. God saw that the woman, who also

finds her fulfillment in Christ, having no difference from the man in this respect (Galatians. III. 28), in the proper relationship under God's plan would bring about the necessary restoration of

unity back to Him by opening up the spirits to one another and to God, thereby.


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indication in the Bible that any of the animals ate meat or were violent and vicious. It was the people that God says were so

terrible and violent. After the flood God gave people "official" permission to kill animals and eat them. This is a direct result of

man's sin. What an awful thing sin did to God's wonderful, peaceful creation!

Ever since Adam and Eve, man's whole environment has forced him to see just how serious sin is. Adam's

disobedience ultimately changed all of his kingdome for the worse. It is the prophet Isaiah who announced a return to this

pre-flood pre-fall utopian world.

A. Redemption For Entire Creation

The simple fact of truth is that Biblical redemption involves the redemption of the totality of what is, on the basis of

God's finished work in Christ, because He did not just die for your sins and my sins personally. He died, indeed for the

redemption of the totality of what is.

In the Gospel of S. Marke at XVI.15 we find Jesus, Yehoshua the Messiah ( Iesus, herein after, as in the uncopyrighted

AD 1611, King James version of The Holy Bible) telling his disciples to And he said vnto them, Goe yee into all the world, and preach

the Gospel to euery creature. Now, some scholars wish to interpret this word to mean a specific reference to mankind. However, if

Iesus had only intended the good news for human beings he could have said precisely that, but he chose to say otherwise. As

used in I Corinthians X. 13, referring to a common experience specifically for mankind, the Apostle Paul used the word,

anthropinos(Strong's # 442), which has a literal translation of human or mankind. In S. Marke XVI.15 Iesus emphatically said,

"creation." Or, G2937, , ktisis, ktis'-is, From G2936; original formation(properly the act; by implication the thing, literally

or figuratively): - building, creation, creature, ordinance. G2936, , ktiz, ktid'-zo, Probably akin to G2932 (through the

idea of theproprietorshipof the manufacturer); to fabricate, that is, found(formoriginally): - create, Creator, make.

This "creation" is indeed inclusive of the totality of what is by the very fundamental definition of the word, having no

indication of exclusive reference. We must presume that the long awaited Christ, of the Melchisedec order (Hebrewes. VII. 17),

knew what He meant, said what He meant and meant what He said. He of all beings on the earth would be the One to be in full


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and complete control His thought process with a likewise full knowledge of the tendency of mankind to misinterpret His

message.

1. The Good News

Now, what is this "good news," or "gospel," of which Iesus the Messiah was referring? Noah Webster's 1828

Dictionary of the English Language states this, "...a revelation of the grace of God to fallen man ... with the whole scheme of

salvation, as revealed by Christ and his apostles."(remember Romans tells us that sin and death entered into the world because

of one man).

In fact, the very word in the Greek, which is "gospel," means "good news." We've already looked at some of the

good news and the general scope of the word creation as opposed to specifying humans. As we have also seen Romans VIII. 19

tells us that For the earnest expectation of the creature, waiteth for the manifestation of the sonnes of God. That is, hoping for

this good news. Life without death, the essence of the good news (Reuelation XXI. 4). Can anyone truly dispute this? No way, for

it is the profound yet simple message of the risen Christ. The Apostle Paul also wrote in Colossians I. 23 that If ye continue in the

faith grounded and setled, and be not moued away from the hope of the Gospel, which yee haue heard, and which was

preached to euery creature which is vnder heauen, whereof I Paul am made a Minister. The word creature here is the same as

that which is also used in S. Marke. XVI. 15 and elsewhere for all that is created. It would therefore clearly appear that Paul has

come to the realization at this point that he is, in fact, a servant to all of creation. This conforms to the leadership principle as set

forth by Iesus in S. Matthew. XX. 25-27.3

It is also the model of the pre-fall, pre-flood condition, as well as that proclaimed by

Isaiah, and others, to be forthcoming. Being the caretaker or steward of the earth, man demonstrates his love and concern for

those created in a lessor order than he (animals) by the manner in which he relates to them. The love and concern being natural

expressions of the good news received into the heart of man from the Creator.

3 The concepts set forth in S. Matthew XX. 20, while set forth later in this writing are very helpful in the aiding of bringing this leadership

principle more to light as it applies to creation. In S. Matthew XII. 20 it is said of Iesus that A bruised reed shal he not breake, and smoking flaxe shall he

not quench, till he send forth iudgment vnto victory. Clearly, this message is to protect the weakest among you. There is no question that this should

reflect in human relations, but the fact that mankind has dominion over the earth, it also applies as an overall principle of relating to the rest of creation

since in reality, the animals, etc., are inferior to us in the natural order. We are to honor them, not exploit them.


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In S. Matthew. XXIIII. 14 we see Iesus speaking of proclaiming the good news of the kingdome. Certainly, this earth

and creation was originally intended to be God's kingdome or at the very least included as a part of it and under its authority

and jurisdiction. Adam changed that and Iesus came to restore it. Because of the vicious nature of fallen or separated man, the

dark side, which seeks death, One was required to offer His own life to be free from the menace of such a dark force, thus

returning creation to the proper God-ordained order. To do this, someone had to be able to literally overcome death in this

world whereby the Real World intervened in this world of illusory perception. This, Iesus fulfilled, opening the door for all of

mankind and creation. In the book of Revelation, at 5:13, we see John's vision of the entire creation singing praises to God the

Most High! They are all seen directly before the throne.

Also in the Reuelation of Iesus Christ we do get a glimpse of the future after the curse is entirely lifted, at XXI. 4, And

God shall wipe away all teares from their eyes: and there shall bee no more death, neither sorrow, nor crying, neither shall there

bee any more paine: for the former things are passed away (surely this includes the concerns of those who can and do

appreciate the suffering of all of creation, not merely the tunnel vision of humans only).

The Psalmist, David said, I sought the Lord,4 and hee heard me; and deliuered mee from all my feares. Psalmes

XXXIIII. 4 (Emphasis added). Certainly, one fear that those who love and seek to respect all of creation with the least amount

of exploitive impact have is the concern that all of creation be safe from the thoughtless antics of those who do not share such a

concern and think little of taking the life of another creature. A life which they cannot give back or replace, yet done merely to

serve the appetite of selfish indulgence. Certainly, cow hide is of excellent quality, but an animal must die for us to benefit from

that. In light of the highest order of God,5

suffering and killing of creation cannot remain.

And, in Isaiah XI. 6-9 we find that the lion and the lamb lie down together and They shall not hurt nor destroy in all my

holy mountaine.

4Literally, "Self Existent Eternal One."

5 We are told in Romanes XII. 2 And bee not conformed to this world: but be ye transformed by the renuing of your minde, that ye may proue what is that good,

that acceptable and perfect will of God.. Clearly, God allows us to live as our free will chooses, but He wants us to know, live and choose that which is according to His

perfect order.


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This "they" would seem to logically refer to animals, etc. as per the context, though in this context it is an all inclusive

"they," and covers humans, as well. This must be so in view of God's highest plan for the earth and mankind's stewardship

responsibility for implementing God's plan. It has been said that God's highest plan is only to have His kingdome governed by

His Law. However, I contend that there is no separation of God's Real kingdome and His Pure Law untainted by man's sin, which

this world is compromised by, and that the condition of His kingdome determines the content of His Law (Hebrewes. X. 1).

These conditions being fundamental Laws themselves. With this in mind we discover why God ended the sacrifice.

Moreover, in continuing on in the thinking of Isaiah and in the light of reason, logic, and common sense, if the animals

were not going to harm or destroy wouldn't they have to feel safe and free of harm themselves, thus needing not to defend or

attack? Such as, if humans were still hunting and killing animals, wouldn't that force the animals to defend and protect their

young? Of course it would. The word "all," means, "wholly, completely, entirely; The whole, the entire thing."

Obviously, God wants nothing less than 100%. This is His perfect will.

2. But What Of Sacrifice?

Simply put, the sacrificial system was/is not part of God's Real kingdome or Pure Law. The animal sacrifice was merely

a poor alternative to the disobedience of mankind as a result of Adam's separation from God thereby tainting the entire creation

with sin. It is useful to keep in mind that the sacrifice of animals was poor indeed (Hebrewes. VII. 18) as it could never take away

sin, which was its slated purpose (Hebrewes. X. 2,3). Iesus ended the sacrifice for all time (Hebrewes. X. 12). He now sits at the

right hand of God where there is no sacrifice, administering this perfect plan from His fulfilled role in modeling same. We will

not discuss it in this writing, but Iesus by ending the sacrifice precisely gave us a new and higher order of the Law of the

kingdome. Hebrewes. VII. 11, 12.

With this in mind, the sacrifice of animals that are attributed as being demanded by God are in reality due to the

disobedience and sin of man together with his compromised position, because of the sin, at instituting God's Higher Order,

which Iesus came to implement and fulfill. Again, the sacrificial law was the fruit of man's own sin, not God's requirement,


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except that God was meeting mankind at their point of receptivity. In Galatians III.10 we find that all those who rely on

observing the law are under a curse. It was Adam who placed all mankind under the curse by separating from God. It is only

under this curse that sacrifice was required.

A leading example of this is in I Samuel XV. 22, 23. This is right in the middle of ancient Israel with the then common

practice of sacrifice. Samuel was rebuking Saul, the king, for not destroying the entire kingdom of the Amalekites, as Saul

wanted to save the animals and sacrifice them to God as a ceremonial expression and offering of appeasement. Samuel rebuked

him replying: And Samuel saide, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the

Lord ? Behold, to obey, is better then sacrifice: and to hearken, then the fat of rammes. I Samuel. XV.22. 6

There are many references to sacrifice not being the will of God, in both the Old and New Testaments. The reader is

encouraged to search out this matter more thoroughly looking at Psalmes. LI.16,17; Prouerbes. XVI. 6, XXI. 3; Hosea VI. 6; Micah

VI. 8, Hebrewes. X. 5-7, etc. These are all reflected in the Prouerbes, at XXI. 3, which states that To doe iustice and iudgement, is

more acceptable to the Lord, then sacrifice, as the higher order of sacrifice is the humility of our hearts toward one another and

considering others above ourselves. It is important to note here that in Hebrews X. 5-7 Iesus himself is quoted as saying to God,

the Father, Sacrifice, and offering, and burnt offerings, and offering for sinne thou wouldest not, neither hadst pleasure therein,

which are offered by the Law: Then said he, Loe, I come to doe thy will (O God:) We then find that God's will was for Iesus to

come and end the sacrifice.

Again, there are many references to the fact that God did not want the sacrifice. Since God is not a man that he should

lie or change his mind (Numbers XXIII.19) we can only conclude, in rightly dividing or properly balancing the word, that God

prefers the Higher Order of obedience and is precisely why He had Iesus end the sacrifice for all time.

Jeremiah also gives us some interesting insight into this most curious element of sacrifice. In chapter VII he tells us that

God did not instruct the forefathers of Israel commanding sacrifice (v.22). He said that what he did command was for them to

6As the Word states, to obey is better than sacrifice. It also states that if we love God we will do as he commands (II Iohn 6). We are told to be merciful as our Father in heaven is

merciful. The Word compares this mercy to that smoldering wick he will not put out (S. Matthew. XII. 20) and the harmlessness of a dove (S. Matthew. X. 16) among other things. Thus, it

becomes clear that sacrificing in any way is a violation of that mercy injunction and that to be truly helpful we must be truly harmless. This is reflected in I Samuel XV. 22 where God was

speaking through the prophet Samuel, in telling the king that the king was not living by the higher order of obedience to God's plan.


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obey Him (v.23), but they went backward walking in their own counsel and stubbornness of their own hearts (including

sacrifice, eating of flesh, etc.) and not forward into proper obedience to God (v.24).

III. Love's All Inclusiveness

We find in Romanes XII. 10 to loue, in honour preferring one another. That love prefers the other. In Romanes XIII.10

it states that Loue worketh no ill to his neighbour, therefore loue is the fulfilling of the Law. In light of that fact that Iesus said in

S. Matthew X. 16 that we are to be as harmless as a dove, that coupled with the context of this writing, preferring others takes on

a whole new meaning. Further, in I Peter I. 22 we are told to see that ye loue one another with a pure heart feruently.

Many might say, "what in the world has all this to do with animals? All these verses refer to loving humans."

Certainly this has to do with humans, however I personally believe that it applies to animals to. Hopefully the application of this

to animals will become apparent to the reader as we go along. Certainly, what harm is a dove to any animal? They eat seeds.

Fundamentally it seems that reason, logic and common sense dictate in this revelation, but I will attempt a more detailed

explanation.

First, we must consider that those verses above together with a multitude of others apply more so to the intent and

content of an individual's heart than they do to the other person. This is precisely the point which shall be expounded upon.

A. Reader's Caution

It is s imply an essential courtesy to caution the reader that what follows is be bold and straight forward. It is not for the

feeble of heart or weak in the knees as to faith and relationship with Almighty God, Creator, Lord and Father of all that is or ever

will be. That which is shared herein, is not for cry babies, and is not baby food. Now, it is realized that all who might be reading

this consider themselves to have a strong walk with God, in whatever capacity that may be. This is good and fine, again simply


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an essential courtesy notice. However, respectfully, if your commitment is less than the 100% then you may not want to hear or

read what will be following, as it is not intended to merely scratch anyone's "itching eares" (II Timothie IIII. 3) unless they itch for

the truths herein expressed. Even those who think they have a 100% commitment may find the following a bit strong. There

simply is no other way to proceed with this matter, For the word of God is quicke and powerfull, and sharper then any two

edged sword, pearcing euen to the diuiding asunder of soule and spirit, and of the ioynts and marrowe, and is a discerner of the

thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked, and

opened vnto the eyes of him with whome wee haue to doe. (Hebrewes IIII. 12,13).

This reminds of the story about a teacher who told his students to each take a chicken and go out and kill the chicken

"where no one could see". Students came back excitedly telling the teacher how they had killed their chicken here or there

"where no one saw". One young lad, of whom the teacher was quite fond, came back to the teacher, happily perplexed and said,

"but, master the chicken sees"! "Well done," said the teacher, "only you have understood".

B. Back To Love And The Human Heart

This next stage as we proceed is intended as a look into the human heart and why we do what we do relative to the

outside world, and for purposes of this writing, specifically relationships with animals. Although, the application of the

principles of the heart go to human relations as well and is the extent to which most people apply those principles. However,

shifting our aberrant behavior from humans to animals, does nothing to cure the problem, it merely shifts the focus and

maintains a false sense of justification. Ultimately this also does nothing for the advancement of God's kingdome on earth, as

has been demonstrated for well over 100 years. A primary example is hunting for animals. When a person kills an animal the

premeditated intent of killingis still present. It is merely shifted to what is deemed justifiablykilled. Now remember, we are not

discussing the issue of self-defense. Nor is it possible to discuss the myriad of different scenarios readers and/or those addicted

to flesh ("meat-lovers," and there is an addiction with it), would like to rationalize, what I believe to be, strange behavior with. I


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say strange, because in light of God's highest and best, as revealed by the diligent, careful, and proper study of God's Word, it is

indeed strange though it has been a cultural issue since after the flood.

1. Love And Fear

Having tried to cover some of the basics about creation as per a Biblical model it is now appropriate to touch more on

love and its contrast fear, at this juncture. Very simply, I believe it is unarguably a fact that love and fear do indeed stand in

opposition to one another. I Iohn IIII.18 says that There is no feare in loue, but perfect loue casteth out feare: because feare hath

torment: hee that feareth, is not made perfect in loue.

If God insists that we walk in love, and He does, this being the very mark to the world that we are His disciples (S. Iohn.

XIII. 34,35), then we cannot be a part of walking in fear, as we are told that we are also known by the fruits of our ways (S.

Matthew. VII. 16). There can be no question that we are to walk in love fervently. Conversely, after the flood, in allowing

mankind to eat meat for the first time, God warned that the animals would now walk in fear of man (Genesis. IX. 2). Obviously,

it can safely be concluded that the animals loved man and received love from man prior to that time.

C. The Animals Know God

Job indicates that the animals know God and the Psalmist states that God knows the animals (Iob XII. 7-10; Psalmes L.

11). The word "know" in these scriptures is Strongs #3045 and means, "to know, as in having knowledge of and intimacy with

God". In actuality, everything God created knows Him and He knows everything in intimate relationship. Humans, with free

will, are the ones who get completely off track and into their own perceptions of "reality." As we touched on through revealing

the scripture in Romanes VIII. 19-22, the creation is subject to the will of the sonnes of God.

In I Iohn IIII we saw that perfect (i.e. perfected) love expels fear. Clearly then, it does not generate it. And just as

clearly, if the animals look to God for food, which they do (Psalmes. CIIII. 27) and God feeds them, which He does (Psalmes.


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CXXXVI. 25) then the animals would not be afraid of God. Actually, the Psalmist goes further to say that The Lord is good to all:

and his tender mercies are ouer all his workes. Thou openest thine hand: and satisfiest the desire of euery liuing thing.

(Psalmes. CXLV. 9,16). This goes to a later discussion on the desire of every living thing to be whole and alive. What about the

desire of a mother cow for her calf to be safe and live a happy life, for instance? We know that animals have feelings, it is

obvious merely by observing them. And, certainly a mother of anything will lay her life down to protect her young from harm.

D. The Dominion Mandate

Continuing on, it seems that at least the serious Bible students would agree that we have a dominion mandate

through Genesis I. 26-28 and then again in S. Matthew. XXVIII. 18-20, etc. If you have questions, study these references, as they

are both directly connected through the dominion concept of mankind ruling and Iesus having all authority. These coupled with

the fact that we are to walk as Iesus walked, in dominion; this should not be confused with selfish exploitation. Moreover, in S.

Luke. XIX. 13 we are instructed, And hee called his ten seruants, and deliuered them ten pounds, and said vnto them, Occupy till

I come. These do not give license for that exploitation as demonstrated by the wholesale slaughter of creation, but rather a

responsibility in liberty for noble stewardship.

In fact, we are to impress on this world the reality of God and His kingdome. For, Iesus himself said that you, each one,

are the salt and the light of the world (S. Matthew. V. 13,14) to subdue the earth to the glory of God as we march on to the

fulfillment of scripture as in Isaiah VI. 3 and Habakkuk II. 14 wherein And one cryed vnto another, and sayd; Holy, holy, holy, is

the Lord of hostes, the whole earth is full of his glory. For the earth shall be filled with the knowledge of the glory of the Lord, as

the waters couer the Sea. The words full and filled in these verses means just that, full, all that there is!

Worthy of note here is that this touches on the fact that the founding "fathers" of the united States of America totally

believed that they had and we have a religious duty before God to assert our inalienable rights on this earth as conditions of

God's kingdome on earth. This being immersed in the belief that God's kingdome and His Pure Law are in reality one. These


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founding fathers also believed that these rights were entrusted to us by God for that purpose of advancing His kingdome on the

earth, and to not assert those rights would be a breach of trust with God. Something they would never want to do.

1. But What Of The Small Things?

In Zechariah IIII. 10 we find this question, For who hath despised the day of small things? The question goes to the

issue of our character being revealed by the way we treat small things and lessor things, like the rest of creation as touched on

earlier. In Deuteronomie XXII. 6-7 we find this very pragmatically demonstrated as the import of that law is it tells us that God

will bestow blessings of life on those men who respect the life He has given to other creatures. It is His concern with the birds, as

well as with men, which lies behind this legislation found in Deuteronomie. This thought carries through in Psalmes. CXXXIII

wherein God's blessing of eternal life is bestowed in the unity of the spirit and the bond of brotherhood.

As stated previously, yet bears repeating, in S. Matthew XII. 20 it says of Iesus's sensitivity towards the weakest of the

weak, A bruised reed shal he not breake, and smoking flaxe shall he not quench, till he send forth iudgment vnto victory.

Iesus knew that to be totally helpful one has to be totally harmless (S. Matthew. X.16). Certainly, when he said that a

sparrow holds value in the eyes of the Father, he was honoring the integrity of that little life, while trying to get his hearers to

come out of the morass of self-hatred (Ephesians. II. 3), which is the core of the entire sin nature/curse problem, i.e. the

condition of the human heart. Our present environmental crisis is prima facie (a legal term for, on it's face) evidence of our

total disregard for harmony in this world, or the delicate ("smoldering wick") balance of the ecosphere, thus reflecting the

content of our hearts. This, by the way, is something most people do not want to face and is precisely why I cautioned earlier of

the nature of this writing.

E. Evil From The Heart


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Evil is precisely the breaking of or contrariness to God's Will and/or Law. The sin. Iesus said in S. Matthew. XV. 19, For

out of the heart proceed euill thoughts, murders, adulteries, fornications, thefts, false witnes, blasphemies. And, in S. Marke

VII. 20-23 is a second witness of him saying the same thing.

So, what are these "evil thoughts" the Master is referring to? Certainly, we need not study on what thoughts are.

The issue here is the evil aspect.

In Matthew, the word evil is Strong's number 4190, poneros (pon-ay-ros'):

from a derivative of 4192; hurtful, i.e. evil (properly, in effect or influence, and thus differing from 2556, which refers rather to

essential character, as well as from 4550, which indicates degeneracy from original virtue); figuratively, calamitous; also

(passively) ill, i.e. diseased; but especially (morally) culpable, i.e. derelict, vicious, facinorous; neuter (singular) mischief, malice,

or (plural) guilt; masculine (singular) the devil, or (plural) sinners:

We find that in viewing 4192, etc. with Lexical aids this evil includes, "full of labours, bringing toils, annoyances, perils;

causing pain and trouble; in an ethical sense, evil, wicked, bad, of a bad nature."

In the reference in S. Marke, the word euil is Strong's number 2556, kakos (kak-os'); apparently a primary word;

worthless (intrinsically, such; whereas 4190 properly refers to effects), i.e. (subjectively) depraved, or (objectively) injurious:

A more thorough examination of the word through Lexical Aids reveals that it is: "of a bad nature; troublesome,

injurious, pernicious, destructive."

For purposes of this writing we will suffice this to be an adequate search of the meaning of evil. The reader is always

encouraged to do a systematic broad-sweeping and complete study on his or her own.

It is proper here, to also note that both of the above passages mention "murder" as coming from the heart (i.e. within

your soul). The Strong's number here is 5408 for both. This means, "to slay [to kill in a violent way]; murder; slaughter."

We see here that murder and slaughter are used synonymously, by definition of recognized authority, not simply this

author's theory. There are references throughout the 80 books of The Holy Bible. All taken together, again rightly dividing the

Word for the Highest Good of not merely His acceptable will, but God's perfect will (Romanes. XII. 2), we find that if the intent of


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the heart is to kill what does it matter the form it takes? The killing of animals has merely become the acceptable form of this

world, yet we see in Romanes. XII. 2 that we are not to conform to this world, but be transformed, by the renewing of our minds.

Nonetheless, in chapter LXVI (66) Isaiah reveals to us, in verse 3, He that killeth an oxe is as if he slue a man: (as if

like, the same as) he killed a man. This gives an indication as to why bulls were considered to be a primary sacrifice. It would

seem that the sacrifice of one's bull was comparable to a sacrifice of oneself, as well, one's property is so closely associated with

one's own identity; possession being a fundamental law of the ego. In Iob XVIII. 3 we find Job himself referring to mankind as

cattle in God's eyes. However, this is getting beyond the scope of this writing.

While the reference in Isaiah is one of the only direct references this writer is aware of relating killing of animals and

killing of humans, there are so many references to not conforming to this world and the ignorance in this world and such things

as this that it appears to be a moot point to those who will see. Killing is of the fallen nature of the dark side of man, of this there

should be no question. S. Iohn X. 10 is quite illustrative of this point.

By looking at the foregoing it would appear that the definitions of evil ring strikingly similar to what Paul, in Romanes

VIII (8), said the creation was doing, that is " groaneth, and trauaileth" under the curse, awaiting the application of the Messiah's

teaching and redemptive act in the lives of the children of God so as to be set free.

1. The "Acceptable" Evil

Has the slaughter of animals in our civilization merely become an "acceptable" form of murder from the corrupt heart?

This author contends that it has, and also believe that pursuant to scripture if everyone reading this article would honestly look

at their own heart they would have to agree with what Jeremiah says that the heart is deceitful [corrupt] above all things

(Ieremiah. XVII. 9). This displacement of reality, in an attempt to cover-up the desire for murder resident in the heart of every

unregenerated human walking on earth since the fall (Genesis VIII. 21; Micah VII. 2), only holds value for and is acceptable to

those who insist on killing animals to satisfy their lust for flesh. Certainly God must want us to look at the absurdity of attacking


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creation in an unconscious effort of justifying that the separation is reality when Iesus came and destroyed that dividing wall

(Ephesians. II. 14-17) thus establishing the inherent indestructible spiritual nature of creation and mankind.

Again, simply put in slightly another way, if the intent is death, then clearly what does it matter which form it takes?

How can some forms of murder or killing not mean death? And, if it is God's highest plan to liberate earth from the clutches of

death, which it surely must be clear that it is, then how can we promote death by attacking creation all the while proclaiming to

be waiting for God to restore the earth as per the gospel or good news? Is it not really that we are attacking creation in order to

keep alive the illusion that killing animals is a justifiable part of God's plan? This author thinks that it is.

2. God's Warning Came To Pass

It is noteworthy also, that just before God announced His allowance of man to eat animal flesh, He said this,

And the LORD smelled a sweete sauour, and the LORD said in his heart, I will not againe curse the ground any more for mans

sake; for the imagination of mans heart is euil from his youth: Genesis VIII. 21. Underlining emphasis added. He said this

immediately prior to the allowance of man to eat animal flesh, as before the flood the very best and original diet was vegetarian

(Genesis I. 29,30).

F. But, Jesus Ate Meat

I've heard the argument many times, that Jesus ate meat. Well first, one must objectively consider that these are

only records of one, two, maybe three meals. It is not indicative of his complete life style. Nor, can it be for, as we look in

Isaiah VII. 15 we find it saying that [Iesus] Butter and hony shall he eat, that hee may know to refuse the euill, and choose the

good. Some commentaries suggest that the very grammatical structure of this verse in the ancient Hebrew indicates that the

food Iesus ate had a direct contribution to his ability to choose between right and wrong. Clearly, any practicing vegetarian or

person knowledgeable of dietary issues would know this to be true. But, merely consider the affects of white sugar. It is now


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common knowledge that too much white sugar has a very negative impact on one's ability to make proper choices and actually

promotes delinquency in children. It probably even promotes the same in adults, though I have no knowledge of actual clinical

studies at that level.

It is true that the verse of Isaiah VII.15 does not expressly state that he would only eat butter, or curds and honey. By

the grammatical structure, it does clearly indicate that Iesus would choose only this as the contribution of a non-killing diet (as

depicted by "curds and honey") would have a directly positive impact on moral choices. In light of the Messiah's redemptive

mission of all creation (by necessity and pure operation of law) this view holds great persuasion to at least this author.

Moreover, it safeguards the sanctity of all life, not merely conveniently selecting the sanctity of human life while such a selection

would also justify my respect of not only other humans, but myself as well.

Furthermore, in light of the entirety of the foregoing this passage in Isaiah is indicative of his complete life style

holding true to His Highly Exalted complete redemptive purpose and shows that His pattern for His entire daily life, was to not

include animal flesh. This interpretation also is harmonious to the remaining visions we find in Isaiah XI. 9 regarding that day

when They shall not hurt nor destroy in all my holy mountaine: We also see that in S. Luke. XXIIII. 44, And hee said vnto them,

These are the words which I spake vnto you, while I was yet with you, that all things must be fulfilled, which were written in the

Law of Moses, & in the Prophets, and in the Psalmes concerning me.

If anyone would notice, Iesus is recorded as eating animal flesh only when he is in communion with those who eat

that way, and then only occasionally. There is nothing in the Biblical account that would contradict what Isaiah said would be

the very way of his entire life. In those demonstrations Iesus was showing the reverence for the brotherhood, to love them on

the level of their experience, as we are instructed to do: Brethren, if a man bee ouertaken in a fault: yee which are spirituall,

restore such a one in the spirit of meeknesse, considering thy selfe least thou also be tempted. Beare ye one anothers

burthens, and so fulfill the Law of Christ. Galatians. VI. 1,2.

This, not being for the sake justifying the eating of flesh. In feeding fish to the masses, again, he merely met them

where they were. All the people had with them was the bread and the fish of the little boy. He met them there and multiplied it

for them.


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1. Iesus Demonstrating Redemptive Love To Key Players

Does it make sense for the very One and Only whose mission was to come and reunite the creation with the Father, to

condone the needless slaughter and suffering of that same creation, especially when He himself was ready to do away with,

once and for all, the strict code of sacrifice? Not to mention that He was and is the very life of that creation. And too, that He,

in His love, to fulfill the law, would be the Supreme sacrifice to end all sacrifice for all time.

It has been suggested that this is only an application to the sacrifice of animals for atonement, but has nothing to do

with animals for food. It is at once important to note that animals for food is completely unnecessary. There is absolutely no

scientific or nutritional reason that we need to eat animals for food. This is merely a convenience to satisfy the lust for flesh

inherent in the fallen nature.

How is it possible that the One who was/is fervently pure and fervently holy, in announcing that killing and other evil

thoughts come from the heart (In Matthew and Mark), could then contradict His very own words and impeccable position by

condoning that which He said was evil? Is it not rather that we look at things in the priority of which they exist according to

our own perceptions? This being the human condition. And would it not be more appropriate and convincing to honor the

Master's purity rather than to make Him stoop into the morass of what would then prove to be our fallen perceptions? This

partially being necessary for consideration herein, for that time when Iesus ate the fish with the disciples, was immediately after

the resurrection! Again, He was meeting them at their point of need not His.

2. The Son Of God Contradicts Himself?

Why would the One who sustains the entire universe by His powerful Word (He himself being that Word, S. Iohn I. 1,

Hebrewes. I. 3) turn and attack and kill that which He sustains and whose life is the very extension of His own being? (See


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Psalmes CIIII. 30 keeping in mind that the Father, the Sonne and the holy Ghost (Spirit) are one. The word "send," in the Hebrew

there in Psalms is to "send away, for or out, as in extension.") In fact, the word "vpholding" in Hebrewes I. 3 is Strongs #5342

which literally and figuratively means, to bear or carry as to bring forth or uphold. Moreover, is God so ambiguous as to His very

own purpose? Hardly, for he is not a man that he should repent [should turn and change His mind]. (I Samuel XV. 29) So, we

can rely on what we are finding out about His Nature and Character. Obviously then, God's original intent of pre-fall Adam

creation is His primary plan. He has merely had to work with the fickleness of fallen spiritually blind man who He does love very

dearly, while honoring free will in totality.

3. The Higher Love To Redeem The Whole

Now, is it not reasonable to assume that Iesus had totally blown the minds of the disciples in the complete

demonstration of the crucifixion and more importantly, the resurrection? Would it not be more timely to love and accept them

at their level, for the reassurance of the resurrection and the unity of the brotherhood, and the advancement of the kingdome

through the redemption of mankind, on which the redemption of creation hinges? This seems far more important than to come

out of the tomb and say, "Hey guys, I thought you knew that all which the law and prophets said about me must come to pass

and, if you recall, anyway, Isaiah told you guys that I would eat curds and honey in choosing between right and wrong? I mean,

come on guys, get a grip! I wanted you to follow my lead. Maybe, you need to go to the sea of Galilee and sort of - chill."

No, obviously, as we can clearly see the liberation of creation hinges on the liberation of the children of God

(Romanes VIII. 19-21) and will not come about until the children of God are liberated, it becomes apparent that Iesus was

focusing on the primary issue at hand, that of liberating His human brothers and sisters, first. As I have once heard, creation is

not totally freed because forgiveness of your brother is not yet complete. Certainly, this is the principle petition of Iesus.

Another important point here is that demonstrated by Iesus in S. Iohn IIII. 31-34. There the disciples were offering

Iesus physical food. His response to them was that His "food" was to do the will of the One who sent Him. This is even a step

beyond the "curds and honey" issue and goes to a literal interpretation of Iesus' statement during His famous forty day fast and


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confrontation with the dark one when He spoke of living on every word that proceeds from the mouth of God (S. Matthew. IIII.

4). It is further noteworthy that in the depths of His fast Iesus was thinking the comparison of being sustained on bread verses

God's Word. He did not compare eating of animal flesh. Shows the importance of what was on His mind during this most

dramatic time. A test of getting to the brass tacks, as it is phrased. In fact, a thorough study of scripture will reveal that bread was

a staple food in those times, not meat.

IV. Thou Shalt Not Kill

The sixth of the ten Commandements says, Thou shalt not kill. (Exodus XX. 13). Some would argue that this really

should be murder, and applies only to human beings with the procedural application of the death penalty attached to it. Now,

certainly, we should not kill humans and when a person does a capital crime the punishment should fit the crime. But, this is

not the intent or scope of this writing, our relationship to not only animals, but all of creation, is. Moreover, this writer fully

and wholeheartedly believes that as we become increasingly aware of the more subtle elements and sensitivity of God's Word

and His heart of love our entire civilization will likewise be a better place for all, humans and animals alike.

With this, I realize that our civilization is killing its own kind under the guise of a woman's right to privacy. Being

outside the scope of this writing I will only say that abortion is the very extreme expression of the principles discussed herein

which have been used against the rest of creation since after the flood. Assuredly an atrocity fueled by the selfishness of the

male unconcern.

Getting back on the point of the precisely-related sixth commandment for purposes of this instant study, the word kill

or murder here in Exodus XX. 13 is Strong's # 7523. It is a primary root and fundamentally means to "dash to pieces, i.e. kill."

Strongs added in parenthesis (a human being) together with "especially to murder." However, a proper grammatical reading

reveals that the first part as set forth above is the correct one. The rest is an addition of that author's interpretation.

A. No, It Really Doesn't Only Mean Humans


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VI. Consider Daniel

Another person to look at, in the scriptures, is the prophet Daniel. Daniel, the "prince of prophets," has always been a

highly respected man of God and rightly so. Few men have lived a life of such impeccability as Daniel and none can refute his

integrity. Not that he never sinned, as this is contrary to God's written observations.

However, Daniel is noted for one key element which is focused on to a greater extent in his life than most any other.

This is the fact that Daniel and actually his three close friends, were vegetarian. So concerned about being vegetarian were they

that Daniel asked to be tested for ten days, giving them nothing but vegetables to eat and water to drink (Daniel I. 12). This the

guards did. At the end of this time everyone was so impressed with the obvious superior health of Daniel and his friends that the

king had his entire army eat only vegetables, etc. I note hear that it says the guard took away the "royal food". However, we

should realize that he would have never done so had he not had approval from the king pursuant to Daniel I. 10.

So, we see that Daniel obviously gave priority observance to Genesis I. 29 & 30 as being God's very best. He lived it

and changed an entire army and king.

VII. Iesus Discusses Killing

In S. Matthew V. 21 Iesus discusses the issue of killing. He goes so far as to say that even if you have anger in your

heart towards a brother this is equal to murder in your heart. Now, while the focus of the discussion Iesus was having was

centralized around human brothers, the principle of anger equating to murder actually stands by itself irrespective of an object


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being directed towards. Therefore, the idea of displacing the anger towards killing an animal instead of a human does not

remedy the utter depravity of the human heart. For who can really say that anger and killing for any reason are unrelated? Can

one truly look at an animal and say "oh, I love you that is why I am killing you."? To liberate ourselves from bondage we should

be willing to take a microscopic look at anger. If we did so this author is convinced that you will find that it is at every place

killing is, regardless of the excuse offered for the killing. The sooner we realize these things the sooner we will be liberated from

them to go on to the glorious inheritance awaiting us as children of God and the creation will be welcome in our eyes also!

A. Eeh Gads, Not To Look At Our Hearts!

Many might be afraid to look at the content of their own heart. Thus it seems easier to justify what is clearly

unjustifiable in light of God's highest and best. However, a person of exemplary character in regards to his heart and how he

dealt with it is King David. David was responsible for the murder of a man so he could have the man's wife for himself.

Regardless, God always said that David was a man after His own heart. This seems to contradict God or for God to condone

murder. Not at all. It must always be remembered that a Biblical principle for God's interaction in human affairs was and is

always tied to his love and honor of our free will, primarily.

1. David's Heart Was An Open Book, That's Why

David had at least one trait that held him out as an example for us here. It is not that David was blameless. God forbid.

He was a murderer. But, David was honest before God and confessed his heart completely and God honored and loved this

about David. So, it wasn't that David never did anything wrong, it is just that David never had anything that he would hide, as he

realized it was not good for him to do that nor that he could do it anyway (Psalmes. CXXXIX. 11,12).


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VIII. Iesus Came To Give Life Not Take It

In S. Iohn X. 10 we see Iesus saying that The theefe commeth not, but for to steale and to kill, and to destroy: I am

come that they might haue life, and that they might haue it more abundantly. To have a super abundant life [true meaning

there] would be for it to be welling up and over from the fountain of one's heart (Keepe thy heart with all diligence: for out of it

are the issues of life. Prouerbes IIII. 23; But whosoeuer drinketh of the water that I shal giue him, shall neuer thirst: but the water

that I shall giue him, shalbe in him a well of water springing vp into euerlasting life. S. Iohn IIII. 14). One whose life is bubbling

over with life from the heart only gives of itself it does not take away. As a deeper study of love in the Bible will show that love

always and continually gives life, it does not ever take it.

Moreover, in reality, the thief in S. Iohn X. 10 is the Satan 7 and whatever he does is what evil is. Since Satan kills and

what he does is what evil is then killing is quite obviously evil. This is a clear issue to those who do not have a need to protect

the murder in their hearts, as the Sonne of God came to destroy the devil's work, which includes, but not limited to, death -

emphatically (See I Iohn III. 8 and I Corinthians XV. 26) and he can and will cleanse our hearts as we let him. Again, this

discussion is not designed to cover every aspect such as self-defense and capital punishment in a fallen world. It is meant to look

at the goal for which we should aspire pursuant to God's highest and best which will be completely demonstrated after the

transition of this world into the regenerated world of the spirit. Self-defense, for instance is a religious duty as is grounded in

Exodus XXII. 2, If a thiefe bee found breaking vp, and be smitten that he die, there shal no blood be shed for him. The capital

crime issue covered as much as the scope of this writing will allow.

IX. Death The Last Enemy

7The word Satan has a literal meaning as "the accuser; the devil." It is one "of a bad nature, slanderer, etc." This clearly indicates that it is one of

double-mindedness and a split mind opposing itself.


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In I Corinthians XV. 25 we see, For he must reigne, till hee hath put all enemies vnder his feete. At which time he

will hand the kingdome over to God the Father. As stated in Reuelation. XI. 15, And the seuenth Angel sounded, and there were

great voyces in heauen, saying, The kingdomes of this world are become the kingdomes of our Lord, and of his Christ, and he

shall reigne for euer and euer. And, in verse 26 of I Corinthians XV it clearly shows that The last enemie that shall be

destroyed, is death. It is likewise clear here that death is the enemy of Christ, who is life. Certainly it must be clear that we cannot

promote killing (death) of animals and serve life. For, if we are promoting death then obviously death has not been overcome by

the Prince of Life. This is even more important if you take the strict view that all of this reference about redemption and all only

refers to humans. For, how can death be overcome when humans are still promoting it? It simply cannot, no matter what your

argument.

X. But, Paul Says Eating Meat Is Superior

Of course there is the argument espoused out of Romanes XIIII wherein it is alleged that Paul is saying that eating

meat is superior to eating only vegetables and that it is the weak who eat vegetables. Or does he really? As always we are

supposed to rightly divide, or balance, the Word and test scripture with scripture coupled with an indepth study of the Word, as

the Bereans in Acts. In doing so we see that Paul himself challenges this interpretation of his writing in I Corinthians I. 27 when it

is said, But God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weake things of the

world, to confound the things which are mighty: Again, God chose them!

Moreover, in Romanes XIIII. 1 if one looks at the meaning of the word "weak" one will discover that while this word is

#772 in Strongs it has a clarified meaning in #771 being a "scruple of conscience".8 Actually, this indicates a sensitivity to, in

this case, eating animals for food. This interpretation is in line with God's highest in Genesis I. 29 & 30 and Daniel's observance

of it, as well as other aspects of scripture.

8 G770asthene as-then-eh'-oFrom G772; to befeeble(in any sense): - be diseased, impotent folk (man), (be) sick, (be, be made) weak.; G771

asthenmaas-then'-ay-mahFrom G770; a scrupleof conscience: - infirmity.; G772asthens as-then-ace' From G1 (as a negative particle) and the base of

G4599; strengthless(in various applications, literally, or figuratively and morally): - more feeble, impotent, sick, without strength, weak (-er, -ness, thing).


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A. Paul Is Converted

It is quite apparent that Paul was dealing with the vegetarian issue in his day. It is also apparent that he, at least

initially, was a meat-eater. However, we need to remember that he also killed Christians until God taught him differently, for

Paul learned just like all of us do. In fact, even Iesus had to learn, it isn't like he already had it all figured out as a human (Though

hee were a Sonne, yet learned hee obedience, by the things which he suffered: Hebrewes V. 8). And thus, it appears to this

author that Paul learned otherwise as to the animal flesh issue as well. He indicates in Romanes XIIII and in I Corinthians VIII,

while this was a reference to idols, Paul nonetheless revealed that it is not love to eat that which causes a brother to stumble.

Quite frankly, after saying this considering there were obviously vegetarian brothers in the fold, Paul would have been a

hypocrite to eat the flesh of animals. For as a vegetarian, I believe I can safely say of my fellow brothers and sisters who are also

vegetarians that it is always an offense to us for someone to eat the flesh of animals, though we generally constantly defer to

their "apparent need." It seems that a great deal of the time vegetarians actually politely defer honoring the level of brotherhood

Iesus demonstrated at the resurrection, and simply allow others to eat animal flesh all the while hurting inside because of it.

And, as pointed out earlier, in Colossians, Paul had come to the point of realizing that he was a servant of all creation for the

good news of the resurrection for which all creation is to take part. He obviously wrote this in light of his Romanes VIII. 19-21,

revelation as well.

XI. We Can Eat Anything


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Now, it is important to address the issue where Paul is interpreted as saying that we can eat anything we want in I

Corinthians X. Quite frankly, from the point of perspective of free will of mankind, to which Paul was referring, in liberty, as set

forth in Genesis IX. 2, the Lord God agrees with his statement. Even after more than thirty-five years as a vegetarian, and ninety

percent vegan, it is noteworthy that there remains freedom to eat anything wanted. Certainly, God honors our free will highly.

Yet, scripture is replete with knowledge that for every choice there is a reward or a consequence and Paul himself said that while

he was free to do all things or eat all things not all things were beneficial with an obvious referral to watching the rewards and

consequences. So, all one can think of is, why? There is nothing advantageous about eating animal flesh. There are numerous

and wonderful works in writing from others regarding this matter. And, it is prayed for here that this writing would simply help

all to receive a glimpse of the utter devastation that choosing death, in the form of animal flesh, has on blocking you, and

subsequently all of us since we are doing this thing of life together, from the glorious liberation in God's kingdome with its full

and complete expression on earth! And, choose super abundant life! The Apostle Paul told you this is tied together, but we have

refused to listen. As Iesus said, Who hath eares to heare, let him heare.

It is hoped in believing that once you, the reader, see how this all combines and contributes to freeing up or hindering

(depending use) of your identity as a son or daughter of God it will be exciting for you. This is stated not because of what you

put in the body, per se, but because of the suffering, death, and dying of the creation to accommodate those choices, as well as

ones own contracting with and ingesting death to do so. However, the space required to properly do so makes an indepth study

of the health benefits or lack thereof of a vegetarian diet compared to that of eating meat for another article. The reader is

encouraged to consult the numerous articles already written on this subject for the continuation in your search for truth. Not

favoring any in particular, just that Vegetarian Times, for instance, is a general circulation, common, and an easy-access high

quality magazine that would get one off to a good start in the direction we are discussing herein, with much to say about the

superior quality of a vegetarian diet.

XII. Commanding To Abstain From Flesh


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Then we must come to the issue of Paul's writing to Timothy in I Timothie IIII, as surely many who might read this will

think on that writing. First of all, we must look at it in view of all of the other things Paul wrote, some of the key ones as

discussed above. Secondly, the word which is translated meat, in reality and in the Greek, "food". Thus, Paul's writing to Timothy

is really and truly not a discussion about eating animal flesh. It is really more concerned about what some might be asserting,

and the phrase and commandingis italized is added to reflect the tone of asserting what others are to do or not do. To interpret

this "commanding" as coercion in performance clearly is not in line with the liberty of Christ, for honoring the free will of

mankind.

And, in following a strict letter of the Law view, (which the law of God is in full force and effect pursuant to S.

Matthew. V. 17-20), the only animal flesh blessed by God's Word, because of man's desire to kill and eat it, was that listed as

clean. Nowhere in the Bible does God bless unclean meat as set forth in the Law.

Moreover, modern science clearly demonstrates that pork, for instance, is indeed unclean. People who have heart

attacks are immediately taken off pork. Save yourself a heart attack and let a pig live too! Paul knew these things as touching the

righteousnesse which is in the Law, blamelesse. (Philippians III. 6). Furthermore, a clear understanding of health and well-being

refutes the fact that "anything" is okay. It is simply not reasonable and therefore could not possibly be what Paul was trying to

convey here. In light of his other statements, some of which have been considered in this writing, this would be the more

balanced view. Moreover, to advocate liberating creation from the bondage of death and returning to the original vegetarian

diet in no way can be considered to be "abandoning the faith". With all due respect it is in glorious pursuit of it.

A. The Overabundance Of Livestock

A short note here that while there is an abundance of livestock on earth today, this does not in itself justify eating

them. The very reason there is so many is because they have been intentionally bred in abundance for food. Actually, in the

United States, circa. AD 2012, if we took all the grain we feed to livestock in this country alone, and gave it for human

consumption we would be able to feed the entire human population of China! But, since we feed it to animals there is not


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enough to go around and people starve to death somewhere in the world every single day, all the while we insist on feeding our

abundance of livestock instead of the people! This statistic taken from John Robbins' book Diet for a New America.

XIII. Peter Knew, Didn't He?

For the sake of the readers it is important to also consider the vision of Peter. While, to this author's knowledge Peter's

vision has never been used to justify eating of animal flesh, it has been and continues to be used to justify eating pork, shrimp,

and things the law of clean and unclean meats considers to be unclean. Peter's vision is recorded at Acts chapter 10. First off, we

immediately see that Peter's vision could not have possibly even been the consideration or lack thereof of animals, as Peter

never accepted this as being relevant. This alone, defeats any support of the vision for the eating of flesh or even traditionally

unclean flesh. When the Spirit spoke to Peter about the men he was supposed to receive, he immediately knew this to be the

true and real meaning of the vision. Clearly, this vision was given to him in an abstract profoundly imprinting manner regarding

Peter's prejudice towards men. It had nothing to do with diet.

XIV. The Perception Of Mankind

This all falls in line with the concept that it stands to reason that since man sees a different world after the fall, it is the

world he sees and not the true one created by God, untainted by that fall (separation). For since the creation as man knows it is

subject to his perceptual shift then it likewise stands to reason that it is waiting for man to agree with God on its redemption.

This, in line with Paul's revelation in Romanes VIII. 19-21.

A. God Said It Is All Good, Why Argue?


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In a slightly different view, this thinking likewise follows the fact that God created everything wholly good (Genesis. I.

31) and man, through the fall became profane, defiled by sin. Redemption restores all things in Christ. The fall did not nullify

God's pronouncement that the created order "was very good," but sin nature perverted it, at least in the eyes of mankind and it's

physical manifestation on earth. Moreover, there is no living thing that does not share the universal will that it be whole and

alive. And, that you do not leave it's call unheard. Without your answer, as a child of God, is it left to die, as it is saved from death

when you have heard it's calling as an ancient call to life, originally ordained by God at the dawn of creation, also understood by

you to be your very own call as echoed in the depths of your heart. Christ in you, the hope of glory (Colossians. I. 27),

remembers God with all the certainty with which He knows His love (S. Iohn XVII). He has given to us the wonderful

opportunity to share this good news and advance His kingdome on the earth. I can only hope and do pray that this has helped

you see this wonderful opportunity. The health benefits of a vegetarian lifestyle are a book in themselves, which I hope you will

honestly and thoroughly investigate.

XV. Look At The Strongest

All of the strongest creatures on earth are vegetarian, with the exception of those creatures comparable to the lion.

But, Isaiah says that even that is going to change when the kingdome completely rules (Isaiah XI. 6-9; LXV. 25)! In a National

Geographic telecast in an article was about lions, stating that lions have to be trained to kill by their parents when they are

young! It is not instinct. Interesting that the "King of the Jungle" was not inherently taught by God to kill. Obviously then, the first

"king of the jungle" was taught, through the fallen nature of man. This, clearly after the flood as Genesis I. 30 reveals that even

lions were once vegetarians! As stated Isaiah says they will return to this vegetarian diet. As it is written, And the cow and the

beare shall feed, their yong ones shall lie downe together: and the lyon shall eate straw like the oxe. Isaiah XI. 7.

XVI. Scriptures Replete With Benefits


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Throughout scripture we see the benefits of a vegetarian diet. From Adam to Noah was approximately ten

generations. From Noah to Abraham was approximately ten generations. The average life span from Adam to Noah was nine

hundred to one thousand years. From Noah to Abraham the life span continually dropped from Noah's nine hundred fifty years

to Abraham being one hundred seventy five! Abraham lived to be less than twenty percent of the life span of Noah. While it is

argued that there were other factors, one which is conspicuously placed in the Bible, is the fact that after Noah and the flood is

when God's people, at least, started eating animal flesh. This is directly related to the time in which their lives started to decrease

in length of time. Before that, when everyone was a vegetarian the life span was at least 900 years. Clearly, there is a connection.

Even today, the people who live the longest are the ones who eat animal flesh the least, for it is simply hard on our bodies. And,

we must remember that the flood was because of man's sin and rebellion (Genesis VI. 5). So, we do know that likewise, man's

shortened life span is directly relative to his evil nature, of which killing is only a part (S. Matthew. XV. 19).

A. The Fulfillment Of Years

Isaiah talks about a time when a person one hundred years old will be considered just a child (Isaiah. LXV. 20). As it

is written, There shalbe no more thence an infant of dayes, nor an olde man, that hath not filled his dayes: for the childe shall die

an hundreth yeeres olde: but the sinner being an hundreth yeres old, shalbe accursed.

Interestingly, this time is directly tied to the time when he said that lions will eat straw (grass) like the ox and there will

not be any killing.

B. The King Ate Grass


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One suspiciously overlooked element of King Nebuchadnezzar's restoration after his nervous breakdown where he

virtually went insane, is the fact that he was a vegetarian, at least during the entire time of his restoration process. With the

knowledge of how beneficial the grasses are for health and well-being, the King probably ate grass for the rest of his life, or at

least included it in his diet, though we are not directly told this. However, it is purposely placed in there for all to see that his diet

was certainly vegetarian.

Worthy of note here is, that in the original Hebrew in Genesis I. 29 & 30 grass is included as being significant for the

human diet. As it is written, And God said, Behold, I haue giuen you euery herbe bearing seede, which is vpon the face of

all the earth, and euery tree, in the which is the fruit of a tree yeelding seed, to you it shall be for meat: And to euery beast of

the earth, and to euery foule of the aire, and to euery thing that creepeth vpon the earth, wherein there is life, I haue giuen euery

greene herbe for meat: and it was so.

And God saw euery thing that hee had made: and behold, it was very good. And the euening and the morning were

the sixth day.

Surely, Daniel knew this when he delivered his legendary prophetic interpretation statement to Nebuchadnezzar, the

king, in Daniel, chapter IIII.

C. Paul Gives A Clue

Even Paul, in his infamously interpreted Romans XIIII says that another who is weake, eateth herbes. Here's a

clue - eat vegetables to get well. Even carnivorous animals like cats and dogs eat grass when they are not feeling well. The

original pre-fall creation call still lingers even in the carnivores.

XVII. As Always, Iesus The Ultimate Example


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Of course, as already brought out, but bears repeating, Iesus, when he learned enough to choose right from wrong he

ate curds and honey to assist in his decisions. So says Isaiah of whom Iesus in turn said that his words (Isaiah's) must be fulfilled

concerning the Messiah (Isaiah VII. 15 and S. Luke XXIIII. 44). It is again noteworthy that Hebrew scholars say that the very

grammatical construction of Isaiah VII. 15 indicates that the foods Iesus would eat would subsequently contribute to his

knowing good and evil. This is something I am certain many folks sensitive to a vegetarian lifestyle and maybe even some of

you folk's observing the law of clean and unclean animal flesh can relate to. In the end, all of creation will be able to share in the

glorious future God has in store for you!

XVIII. Is All This Really Possibly True

As mentioned earlier, everyone should be as the Bereans in Acts and as it is written, Studie to shewe thy selfe

approued vnto God, a workman that needeth not to be ashamed, rightly diuiding the word of trueth, objectively looking at all

presented herein. The blessings available await only your acceptance. Unfortunately, those who reject it will never know its

beauty. Iesus himself told the disciples at that time that he had much more to share with them, but they were unable to bear

anymore, but the Spirit of Truth would eventually lead us into the remaining truth (S. Iohn. XVI. 12,13). Certainly, it is

reasonable that this consideration of neither harming nor destroying creation, to be, at least, some of what the disciples were

not able to completely bear at that time, but has been waiting for future generations to see the fulfillment of God's Word. The

choice is certainly yours, but, now is definitely the time! You will only be blessed by doing so.

XIX. The End Of The Matter Is This

As the teacher states in Ecclesiastes XII. 13, Let vs heare the conclusion of the whole matter: Feare God, and keepe his

commandements, for this is the whole duetie of man. The Psalmist, David, king of ancient Israel, gives the great plea for all of


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creation. He virtually names each kind. In his state of exaltation of the greatness of the Sovereign Creator, David, then king,

admonishes every creature to Praise yee the Lord, in Psalmes CXLVIII. As it is written, Let the heauen and earth praise him, the

seas, and euery thing that moueth therein. Psalmes. LXIX. 34.

It seems that David knew that God cherishes creation as the perfect Father that He is. King David apparently realized

that God's joy is made complete when any part of Him joins in His praise to share His joy. There is no question that all things are

part of God, for as Job reveals at Iob XXXIIII. 14 & 15, If he set his heart vpon man, if he gather vnto himselfe his spirit and his

breath; All flesh shall perish together, and man shall turne againe vnto dust. We saw in Romanes that Paul saw the entire

creation travailing and moaning waiting for our liberation. And, in the Reuelation of Iesus Christ, Iohn, the writer, at chapter V.

13 saw all the creatures before God's throne singing praises to Him. As it is written, And euery creature which is in heauen,

and on the earth, and vnder the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory,

and power bee vnto him that sitteth vpon the Throne, and vnto the Lambe for euer and euer.

It would seem that the missing element is our active participation of our own Liberty in Truth, for which all of creation

eagerly awaits, to also share in. Certainly the beauty of heaven in and on earth and the end of death in creation is worth the

release in our hearts of the creation that God gave to us, to allow them (it) to praise their Creator in each of their own unique

way of life. It can only be hoped and that prayer reamains that this writing has left you, the Reader, and co-creator for truly

harmonious truly sustainable living on earth, with a motivated sense of well-being to take a new look at the wonderful creation

and every creature around you, knowing that each one is a master in their own right of what they are created to be and do, and

are also likewise wise and also eager to see you come into the fullness of your God-ordained divinity. Certainly the within is

shared with this same eagerness for all of creation to share in your liberation and theirs, and that we will no longer harm nor

destroy, turning weapons of war into implements of peace.

As it is written in the book of Isaiah, chapter II, verse 4, And hee shall iudge among the nations, and shall rebuke many

people: and they shall beate their swords into plow-shares, and their speares into pruning hookes: nation shall not lift vp sword

against nation, neither shall they learne warre any more.

And,


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The wolfe also shall dwell with the lambe, and the leopard shall lie downe with the kid: and the calfe and the yong lion, and the

fatling together, and a litle child shall lead them.

And the cow and the beare shall feed, their yong ones shall lie downe together: and the lyon shall eate straw like the oxe.

And the sucking childe shall play on the hole of the aspe, and the weaned childe shall put his hand on the cockatrice denne.

They shall not hurt nor destroy in all my holy mountaine: for the earth shall bee full of the knowledge of the Lord, as the waters

couer the sea.

And againe,

And I saw a new heauen, and a new earth: for the first heauen, and the first earth were passed away, and there was no more sea.

And I Iohn saw the holy City, new Hierusalem comming down from God out of heauen, prepared as a bride adorned for her

husband.

And I heard a great voice out of heauen, saying, Behold, the Tabernacle of God is with men, and he wil dwell with them, and

they shall be his people, and God himselfe shalbe with them, and be their God.

And God shall wipe away all teares from their eyes: and there shall bee no more death, neither sorrow, nor crying, neither shall

there bee any more paine: for the former things are passed away.

And he that sate vpon the throne, said, Behold, I make all things new. And hee said vnto me, Write: for these words are true and

faithfull.

And he said vnto mee, It is done: I am Alpha and Omega, the beginning and the end. I will giue vnto him that is athirst, of the

fountaine of the water of life, freely.

He that ouercommeth, shall inherite all things, and I will bee his God, and he shall be my sonne.

Rather than the End, may this be the beginning. .. for our childrens childrens childrens childrens childrens childrens children.

Neither harm nor destroy

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