Be reluctant to declare that which is good, for no sooner is this done than evil will kill it and wear its skin as a virtue or religious costume.

The ultimate cruelty is not punishment for being wrong. It is punishment for failing to satisfy a standard whose governing authority refuses to remain consistent.

Perhaps this is why some of our forefathers were Christian Deists rather than advocates of punitive or judgment-centered Christianity. The U.S. Constitution was informed, in part, by a rejection of the very kinds of cruel inconsistencies found in our inherited model of “God.”

There exists a non-trivial and arguably irreconcilable inconsistency in the manner by which God exercises His professed values across the Old and New Testaments. The Apostle Paul defines love as that which keeps no record of wrongs suffered (1 Corinthians 13:5), while Scripture explicitly declares that God is love (1 John 4:8). Yet the biblical record chronicles 35 distinct divine judgments, condemnations, and punishments imposed upon mankind, each ostensibly predicated upon an accounting of offenses committed.

More consequentially, the twelfth judgment in this inventory—the crucifixion of Jesus Christ—constitutes, under the Christian doctrine of substitutionary atonement, the payment in full of humanity’s debt of sin. Yet the biblical narrative proceeds to prescribe another 23 divine judgments and payments, culminating in the Great White Throne Judgment and Payment. If the debt has already been paid in full, by what moral or accounting principle do multiple judgments and punishments for the same exact crime continue? And if love keeps no record of wrongs, by what standard are those same offenses subsequently retained, adjudicated, and continually punished?

The definition of love does not qualify it by saying “only if the recipient decides to accept it…”

In an earlier article we assessed the legal/logical incoherence and cruelty of the judgment issued in Genesis’ account of the Fall of Man. That incoherence, along with the tension oulined in this article, comprise a principal inconsistency and not merely a theological tension between justice and mercy. They serve to underscore a fundamental question of logical coherence:

How can a God whose nature is love, and who explicitly frames the defining characterisitics which prove out that love, maintain an accounting of offenses that his very definition of love expressly forbids, and continue to exact multiple punishments for the same original crime upon a debt Scripture declares already paid?

There is no apologetic or hand-waving that can resolve this autoaufheben logical conflict. A principal tension exists between elements 5, 12, and 35 in the tally below as well (in bold) – setting aside the fact that the tally itself already stands in violation of 1 Corinthians 13:5.

New Testament God as Taught by Jesus (and later the Apostle Paul)

Whoever does not love does not know God, because God is love.

~ 1 John 4:8 (New International Version)

[Love] does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.

~ 1 Corinthians 13:5 (New International Version)

The God of Eden’s Record of Mankind’s Wrongs

This realization is cruxial to the foundation of my personal philosophy and spirituality. For my compatriots who quietly suffer from this tension, yet wish to remain rationally operational in their faith, I find it helpful to recognize that there exists an ethical distinction between “anger at God” and dissonance arising from an outdated model or misconception of God.

In science, rejecting a specific or specious model is not the same thing as rejecting the phenomenon itself. It is important to recognize that rejecting a conception of God is not necessarily the same as rejecting God. God is far less interested in our ability to accurately and intellectually comprehend Him a priori than He is in our journey toward examining and comprehending ourselves. The latter is part of faith.

Cruxial (adjective; proposed neologism) — Describing a decisive logical inflection precipitated by the recognition of a fundamental contradiction within an existing conceptual framework, thereby necessitating its reconsideration or revision. This distinguishes the term from crucial (generic, non-inflective), pivotal (tells what happened, not why it happened), and metanoic (the mind state resulting from a newly-pereceived cruxial turn in logic or condition).

The argument we make herein is cruxial and compelling in that we have moved beyond the familiar accusation that the Old Testament God is merely wrathful or punitive. That observation is hardly novel, yet misses the logical autoaufheben introduced here. Our argument concerns the internal consistency of divine justice itself. This is a much more consequential proposition.

1 Corinthians 13 Test: The Old Testament God, in contrast to His portrayal in the New Testament, is easily angered and craves self-serving worship, demanding plentiful evidence of that worship made manifest. That God has meticulously kept a record of wrongs.

The Old Testament God, whose character returns full-circle in The Book of Revelation, has either doled out or promised 35 punishments and, more importantly, demanded mutiple payments due—for the same exact crime—despite the punishment (death) having already been delivered and the assigned penalty supposedly having been “Paid in Full” twice (Adam’s mortality, per his sentencing, and Christ’s death). Yet the tally continues well beyond these sentences, and the subsequent sentencing and punishments do not cease—they persist in perpetuity (eternity).

This is not merely a violation of moral and ethical standards; it would also be unlawful under U.S. Constitutional Law (Fifth Amendment to the U.S. Constitution – One cannot be tried and punished more than once for the same crime). Perhaps this is why some of our forefathers were Christian Deists rather than advocates of punitive or judgment-centered Christianity. The U.S. Constitution was informed, in part, by a rejection of the very kinds of cruel inconsistencies found in our inherited model of “God.”

1. Condemnation of the Serpent — Cursed to crawl upon its belly and eat dust. (Genesis 3:14)
2. Enmity Between Humanity and the Serpent — Perpetual hostility between their offspring. (Genesis 3:15)
3. Pain in Childbirth — Increased suffering in childbirth. (Genesis 3:16)
4. Toil for Sustenance — The ground cursed; mankind condemned to labor for food. (Genesis 3:17–19)
5. Mortality — Humanity’s first sentencing and execution: by condemnation to return to dust, losing access to indefinite earthly life. (Genesis 3:19, 22–24)
6. The Great Flood — Destruction of humanity except Noah’s household. (Genesis 6–8)
7. The Tower of Babel — Confusion of language and dispersal of humanity. (Genesis 11:1–9)
8. The Ten Plagues of Egypt — Collective punishment of Egypt through ten successive plagues. (Exodus 7–12)
9. Forty Years of Wilderness Wandering — The Exodus generation condemned to perish before entering the Promised Land. (Numbers 14:26–35)
10. Destruction of the Northern Kingdom of Israel — Assyrian conquest, deportation, and national dissolution. (2 Kings 17:6–23)
11. Destruction of Judah and Babylonian Exile — Destruction of Jerusalem and the First Temple, followed by national captivity. (2 Kings 24–25; Jeremiah 25)
12. Crucifixion of Jesus Christ — The second sentencing and execution: bearing of humanity’s sins and their punishment through Christ’s sacrificial death, under substitutionary atonement theology. (Isaiah 53:4–6; Romans 3:25–26; 1 Peter 2:24)
13. Destruction of Jerusalem and the Second Temple — Roman conquest and destruction in 70 CE, foretold as judgment by Jesus. (Luke 19:41–44; 21:20–24)
14. First Seal — Conquest — The white horse and its rider, representing conquest. (Revelation 6:1–2)
15. Second Seal — War — The red horse; peace removed from the earth. (Revelation 6:3–4)
16. Third Seal — Famine — The black horse; scarcity and economic distress. (Revelation 6:5–6)
17. Fourth Seal — Death — The pale horse; death over one-fourth of the earth. (Revelation 6:7–8)
18. Fifth Seal — Martyrs’ Appeal for Vengeance — The slain petition God for judgment upon their persecutors. (Revelation 6:9–11)
19. Sixth Seal — Cosmic Catastrophe — Great earthquake, darkened sun, bloodlike moon, and celestial disturbances. (Revelation 6:12–17)
20. Seventh Seal — Commencement of Trumpet Judgments — Silence in heaven followed by the preparation of seven angels to sound their trumpets. (Revelation 8:1–5)
21. First Trumpet — Destruction of Vegetation — Hail and fire destroy one-third of the trees and all green grass. (Revelation 8:7)
22. Second Trumpet — Destruction of Marine Life — A burning mountain cast into the sea; one-third of marine life dies. (Revelation 8:8–9)
23. Third Trumpet — Poisoning of Freshwater — Wormwood renders one-third of the waters bitter, causing deaths. (Revelation 8:10–11)
24. Fourth Trumpet — Darkening of Celestial Lights — One-third of the sun, moon, and stars darkened. (Revelation 8:12)
25. Fifth Trumpet — Torment by Locusts — Demonic locusts inflict prolonged suffering upon humanity. (Revelation 9:1–12)
26. Sixth Trumpet — Destruction of One-Third of Humanity — Four angels released and a vast army brings mass death. (Revelation 9:13–21)
27. Seventh Trumpet — Proclamation of Divine Judgment — Announcement of God’s reign, wrath, and judgment of the dead. (Revelation 11:15–19)
28. First Bowl — Painful Sores — Affliction of those bearing the mark of the beast. (Revelation 16:2)
29. Second Bowl — Death of Marine Life — The sea becomes blood and every living creature in it dies. (Revelation 16:3)
30. Third Bowl — Freshwater Turned to Blood — Rivers and springs become blood. (Revelation 16:4–7)
31. Fourth Bowl — Scorching Heat — The sun burns humanity with extraordinary heat. (Revelation 16:8–9)
32. Fifth Bowl — Darkness and Agony — The kingdom of the beast plunged into darkness and suffering. (Revelation 16:10–11)
33. Sixth Bowl — Gathering for Armageddon — The Euphrates dries and the kings of the earth assemble for battle. (Revelation 16:12–16)
34. Seventh Bowl — Final Cataclysm — Unprecedented earthquake, destruction of cities, and enormous hailstones. (Revelation 16:17–21)
35. The Great White Throne Judgment — The third sentencing and execution: dead judged and sentenced according to their works (note that this is not based upon a refusal of Christ’s atonement, because they are judged according to their works, not their profession of faith); those absent from the Book of Life cast into the lake of fire. (Revelation 20:11–15) (Note that various speculative dispensational premillennial, amillennial, and postmillennial ad hoc traditions were developed to solve this problem – so this has been acknowledged as a problem)

The Principle of The Wicker Man

Is this framed judicial system consistent with the very Law it professes to uphold?

In Sentencing and Punishment 35, the animals are exempted from this penalty. However, in Sentencing and Punishment 5, they are included in its penalty. The Law explicitly forbids transferring capital punishment from a guilty person to an innocent, even a descendant (Exodus 23:7, Deuteronomy 24:16, Deuteronomy 25:1, Ezekiel 18:20). Moreover, the Law forbids punishment of mankind and animals who existed prior to Adam as well, by these same tenets of The Law. Divine judgment itself is described as a process of distinguishing the righteous from the wicked.

Thus, Sentencing and Punishment 5 violates God’s own Law and elevates mankind to a position of power which is useful only in the subsequent gaslighting of an entire species. Man was ascribed by this God the heady power to both kill and condemn every creature in the Universe – past, present, and future. Theologians either miss this gaslighting or develop extravagant workarounds in order to dismiss it. This is not a straw man framing nor a ‘must take the whole Bible in context’ excusable flaw. And because of its critical path nature, its questions must be answered without apologetic evasion. The sentenced party is due more than prima facie rhetoric and shallow apologetic in his arraignment.

Given these contradictions, along with the problem acknowledged by church fathers in Sentencing and Punishment 35, a series of complicated explanatory apologetics were thereafter developed in order to sustain the “Sin” construct. When every material facet of a hypothesis or explanation survives falsification only through such immunizing post hoc and ad hoc modifications, the theory’s claimed empirical corroboration is therefore fabricated, irrespective of whether its underlying proposition happens to be true. It is considered “empirically false” — as distinct from theoretically false, which is then a further possibility.

It becomes what is called in ethical skepticism, a Wicker Man.

Wicker Man

is a proposition so thoroughly insulated by post hoc and ad hoc adjustable explanations that no conceivable sword of falsification can strike it. Every blade passes through, not because the proposition has demonstrated extraordinary strength or robustness against falsification, but because its defenders have deprived it of anything sufficiently definite to be struck. It is a phantom of woven fabric (wicker) – furthermore, an act of gaslighting when used to condemn another party.

We Have not Falsified God – Just an Incorrect Judicial Conception of God

If I am to be indicted under this Law, I am owed a better Bill of Indictment than this, even under human law.

Arguably, this inconsistency invites a more consequential proposition: that Jesus and/or Paul did not conceive of, or worship, the same divine authority portrayed as the God of Eden. Certain Gnostic traditions distinguished the supreme, transcendent God from the lesser creator and ruler of Earth and Eden, variously identified as Yaldabaoth (the Demiurge), Samael/Ha-Satan (the Chief Archon), or Shemyaza (leader of the fallen Watchers in Enochic tradition).

The very offense for which the Demiurge is condemned in certain Gnostic traditions is his presumption of being the supreme God. In the Apocryphon of John, Yaldabaoth declares himself the only God, unaware of the higher divine reality from which his own existence derives. His arrogance and ignorance are central to the narrative. Suppose the entity exercising punitive authority throughout portions of the Old Testament was not the transcendent Father whom Jesus proclaimed, but a subordinate being claiming that identity.

Under this interpretive framework, the apparent contradiction between divine love and punitive judgment may not arise from inconsistent attributes of a single deity, but from the conflation of fundamentally different divine identities within the inherited scriptural tradition. This does not establish that Jesus or Paul embraced Gnostic theology; rather, it raises a provocative historical and theological question: Are we attempting to reconcile the ‘mysterious ways’ and irreconcilable attributes of one God, or have we mistakenly attributed the actions of more than one pseudo-divine authority to a single fallen being pretending to be God? A being whose inceptional crime was his pretense of being God, in the first place.

The ultimate cruelty is not punishment for being wrong. It is punishment for failing to satisfy a standard whose governing authority refuses to remain consistent.

This broaches an uncomfortable possibility within this paradigm: The salvation afforded by Jesus may not, in fact, be salvation from the state of sin tallied and balance-accounted by the Demiurge, but ironically, salvation from the Demiurge itself.

Christ, therefore, came to liberate humanity from this structure, not reconcile humanity within it. This is precisely why He refused to become the Son of God under Ha-Satan, the God of Eden. He came to overthrow this old Kingdom of Captivity through the establishment of a new Kingdom Come — not simply to fulfill the old Kingdom itself.

• John 12:31: Jesus speaks of the ruler of this world being cast out.
• John 18:36: Jesus declares that his kingdom is not of this world.
• Luke 4:5–6: Samael claims authority over all the kingdoms of the world – offering it to Christ if he will become his heir (Son).
• Colossians 2:14–15: Christ cancels the record of debt and triumphs over rulers and authorities.
• Matthew 6:10: “Thy Kingdom Come. Thy will be done in earth, as it is in heaven.” – an external intervention (no mention of personal salavation at all), not a fulfillment or reconciliation within the current Kingdom.

This proposition will serve as a crucial underpinning of the unveiling to be explored in the second book of The Magian trilogy: Interloper — A Modern Search for the Star of Bethlehem.

The Ethical Skeptic, “The Cruxial Inconsistency Between The Old and New Testament Gods”; The Ethical Skeptic, WordPress, 21 Oct 2026; Web, https://theethicalskeptic.com/2026/10/21/the-cruxial-inconsistency-between-the-old-and-new-testament-gods/