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Gregory Williams and His Unholy Church

gregory williams and his holy church is false

An evil man seeks only rebellion (Proverbs 17:11).

It is a difficult thing that the king requests, and there is no other who can tell it to the king except the gods, whose dwelling is not with flesh. (Daniel 2:11; see also Acts 14:11; 1 Kings 18:25-29)

I. Rebellion Against Government

Gregory Williams ( is in a continual state of rebellion against God (e.g. Romans 13:2). This is well illustrated via his unbiblical teaching about gods, and in that, his rejection of God ordained governmental authority. Gregory writes,

The Governments of God and other gods

God has said, “Thou shalt have no other gods before me” (Exodus 20:3). The words “gods” and “God” are translated from the single word ‘elohiym21 in the plural. The word ‘elohiym is defined “rulers, judges”22 and “occasionally applied as deference to magistrates”23, while in the New Testament, the word “God” is translated from the Greek word theos, which figuratively means “a magistrate.”24

God goes on to expound upon this command that, “Thou shalt not bow down thyself to them, nor serve them:”25 (p. 6, The Free Church Report, copyright 2010)

Obviously, with those kinds of definitions and application, a rejection of human government is not only a “good” idea, but an actual command from God Himself. In other words, Gregory turns submission to secular human government into idolatry. In this same book he writes,

The vow of chastity

The Vow of Chastity means that the Brethren, as the bride of Christ, does not commit adultery with another ruling authority.377 Israel was a nation and Christ preached and appointed a kingdom. Israel was often accused of fornication378 and adultery379 as a nation. (p. 93, The Free Church Report, underlining added. Verses are given under this quote. Those verses are Isaiah 23:17; Ezekiel 16:26; Acts 15:20, 29; 1 Corinthians 4:20; 5:1)


The ministers of the kingdom cannot make agreements with other governments, because they belong to God as servants of God. (p. 94, The Free Church Report. Verses given under this quote are Numbers 3:12 & Exodus 23:32 “Thou shalt make no covenant with them, nor with their gods.”)


And in the matter of adulterating the ministry, we see that whole nations and the Church can commit adultery, which is idolatry. (p. 94, The Free Church Report, underlining added. Verses given under this quote are Jeremiah 3:8, 10; 5:7; 7:9; 23:14; Romans 2:22; 2 Peter 2:14, 19; Revelation 14:4)


Ministers of Christ’s appointed Kingdom are bondservants under the authority of God only. (p. 94, The Free Church Report. Verses given under this quote are Matthew 20:27-28; 23:11; Luke 12:37; Acts 16:17; Romans 1:1; Galatians 1:10; Philippians 1:1; Colossians 1:7; 2 Timothy 2:24; James 1:1; 2 Peter 1:1; Jude 1:1; Revelation 22:9)

God only indeed, and He commands,

Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. (Romans 13:1)

But, Gregory perverts this too. He writes,

The word exousia is translated "right" in Hebrews 13:10 and Revelations 22:14, and it is translated as "liberty" in 1 Corinthians 8:9:

“But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.” (1Corinthians 8:9 )

What would happen if we translated exousia in Romans 13 into the English word “liberty” as we see it translated in Corinthians? (p. 2, "Romans 13 The Higher Right To Choose,"

The answer to that question is: you would pervert the passage and deny its context. And that's what His Unholy Church does.

“Let every soul be subject unto the higher liberty. For there is no liberty but of God: the liberties that be are ordained of God. Whosoever therefore resisteth (opposes) the liberty, resisteth (opposes) the ordinance of God: and they that resist (sets one's self against) shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the liberty? Do that which is good, and thou shalt have praise of the same.” Romans 13: 1,3 (p. 2, "Romans 13 The Higher Right To Choose")

Does that really fit the context? Let's keep reading:

4 For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. 5 Therefore you must be subject, not only because of wrath but also for conscience' sake. 6 For because of this you also pay taxes, for they are God's ministers attending continually to this very thing. 7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. (Romans 13:4-7)

Paul writes, "because of this you also pay taxes." So, because of "liberty" (according to Gregory) you pay taxes. What a profound concept. Evidently, some people prefer jail time above exercising liberty.

But, Gregory sees paying taxes as sin. He writes,

"Government big enough to supply everything you need, it is big enough to take everything you have … The course of history shows that as a government grows, liberty decreases."643

When a person enters into a tax contribution system in order to gain the benefits and protection offered by the rulers of that system, crafted by the hands of men, he subjects himself to the jurisdictional authority of those rulers (gods) of that system. The benefits they receive are the meat and, sometimes, the blood of those victims, which that system strangles and devours daily. The sins of that system rest upon the beneficiaries of that body, that corporation, that creation of men as much, if not more, than the rulers. (p. 107, The Covenant of the gods, copyright 2008)

Not only is subjection to "those rulers (gods)" idolatry (as Gregory makes clear in the quotes above), but here Mr. Williams claims "The sins . . . rest upon the beneficiaries." In other words, the sins rest upon those who pay taxes and benefit from it, which, according to Paul is believers, as he writes,

4 For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil.
5 Therefore you must be subject, not only because of wrath but also for conscience' sake.
6 For because of this you also pay taxes, for they are God's ministers attending continually to this very thing. (Romans 13:4-6)

Paul says he is "to you for good." That makes a believer (to whom Paul writes) a beneficiary.

But as to submission and obedience to the secular human governmental authorities, Scripture is not so unclear. Besides Romans 13, Paul elsewhere writes,

Remind them to be subject to rulers and authorities, to obey, to be ready for every good work (Titus 3:1).

But Gregory rages against this verse as well and "disputes and arguments over words" (1 Timothy 6:4) and turns Titus 3:1 into,

Now we have “Remind them of the arrangement in the beginning and the liberty...” God’s governmental design in the beginning is that man should be at liberty under Him. It was not God’s plan that man be under the governments of men but under Him alone. Cain went out of the presence of God to build a government that oppressed the liberty. (, underlining added)

Gregory turns an infinitive verb ("to be subject" ὑποτάσσεσθαι) into a genitive noun ("of the arrangement"), and denies the meaning of the verb. This verb in the NT always means to submit, to be in subjugation or submission.

Furthermore, what Gregory translates as "in the beginning" doesn't fit the context of the verbs both before and after, "to be subject" (ὑποτάσσεσθαι) and "to obey" (πειθαρχεῖν). ἀρχαῖς can be translated "beginning," but it's in the plural here, so it would be "beginnings." But, when put in this kind of context, ἀρχαῖς means "rulers" (as in e.g. Luke 12:11; 20:20; Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15).

Gregory also fights against 1 Peter 2:13-14.

Therefore submit yourselves to every ordinance of man for the Lord's sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. (1 Peter 2:13-14)

Gregory writes regarding 1 Peter 2:13,

The comparison of kings or governors in the next verse uses the word basileus to produce king. Basileus is as often used to describe Jesus as King, as it did in Acts 17:7 “saying that there is another king, [one] Jesus.” So who was Peter’s supreme King? Was it Jesus?

It is easily construed that the ones “for the punishment of evildoers” would be the governors which was translated from hegemon. The term is most often translated governor and meant “a leader of any kind, a guide, ruler...” It is almost always used to address someone sitting in a seat of judgment. Why is your liberty judged of another?200

If Jesus did not preach, was not proclaimed and did not appoint, a kingdom, then it might be difficult to assume Peter was saying submit to Christ as King. But the truth is Peter said “We ought to obey God rather than men.”201

Peter tells us to “ Honour the king”202. Using basileus which could easily mean King Jesus. In the next verse he says that servants should be subject to their master.203 The word is used often to describe Jesus.

The pivotal point of our understanding or misunderstanding seems to swing on one element. Was Jesus a king or not?

So, Gregory turns what is to be submitted to, the "ordinance of man" (NKJV 1 Peter 2:13, ἀνθρωπίνῃ κτίσει, more literally, the "creation of man"), into the Creator, king Jesus Himself. Thus, by twisting this passage, Gregory claims to be promoting submission to Christ, but actually promotes the opposite as he stirs rebellion against the King of Kings, who commands submission to human kings and govenors and their creations (laws).

Futhermore, Gregory teaches submission to secular government (as the Bible teaches) is apostate teaching. He writes,

If we are to listen to the apostate churches, we would have to conclude that Enos should have built a city, that Cain was right in establishing the city of Enoch; Abraham should have stayed in Ur, or at least in Haran; the Israelites were better off in Egypt; that Paul should not have departed from Rome; and that we should serve the United States Federal Democracy, its Emperor (Commander-in-chief), its Principas Civitas (first citizen, chief executive officer) and its Apo Theos originator of gods (god, ruling magistrate, appointer of judges)665.

"Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation. Judges
10:14 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with
the yoke of bondage." (Ga 5:1) (p. 111, The Covenant of the gods)

Gregory goes so far as to say such submission to government is the mark (charagma, χάραγμα) of the beast (Revelation 14:9).

Today's charagma is the "badge of servitude" that subjects our service to the rulers and judges of this world. They are the gods of this world system and they stand where only our Father in heaven should stand. It marks the child and servant of those powers created by the hands of men.
Are we condemned to hell if we take that mark of beast? Does it say that in the Bible?
"The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his
indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the
presence of the Lamb:" Revelation 14:10 (p. 120, The Covenant of the gods)

The problem here is, that mark has not been revealed yet (2 Thessalonians 2:1-12). And indeed, when it is, those who submit to that mark will surely perish. But, Gregory perverts Revelation 14:10 even more.

II. Rebellion Against Torment

Shortly after the paragraph above, Gregory writes regarding the torment of Revelation 14:10,

The last part of this verse sheds important light upon the purpose and meaning of the whole verse.
"And he shall be tormented" can give us the idea of torture or punishment, but as with most words, there
are several connotations that can be construed. "Tormented" here is from basanizo, which, in turn, is from
basanos. Basanizo actually means "to test (metals) by the touchstone, which is a black siliceous stone
used to test the purity of gold or silver by the colour of the streak produced on it by rubbing it with either
." It can imply torture, which might be applied during questioning. Or it was even used by sailors
whose ship was struggling with a head wind. The word clearly has the sense of a test, rather than
Many will tell you that this means, if you take the mark, you will be cast into hell. This is a conclusion based on the word "torment, which we have seen has to do with a test and the words "fire and brimstone." Fire and
brimstone are not, nor have they ever been synonymous, with hell
. Fire and brimstone are mentioned in the Bible. One particular place it appeared was during the time of the liberation and redemption of the Israelites from Egypt. I suspect that, since most of the world is now back in a bondage worse than that of Egypt, it would seem reasonable that we will see fire and brimstone before we are all free on earth again. A more detailed explanation will be discussed elsewhere. (p, 120, The Covenant of the gods, underlining added)

Fire is recorded for the time in Egypt (Exodus 9:23-24; 13:21-22; 14:24), but brimstone is unfound (Proverbs 30:5-6).

The Greek word for "tormented" in Revelation 14:10 (βασανισθήσεται) is also found in the NT in Matthew 8:6; Revelation 11:10; 20:10 ("tormented" KJV), Matthew 8:29; Mark 5:7; Luke 8:28; Revelation 9:5; ("torment" KJV); 14:24 ("tossed" KJV, i.e. "tossed with waves"); Mark 6:48 ("toiling" KJV, i.e. "toiling in rowing"); 2 Peter 2:8 ("vexed" KJV, i.e. "vexed his righteous soul"; NKJV, NAS "tormented"); Revelation 12:2 ("pained" KJV, i.e. "and in pain to give birth" NKJV, NAS, καὶ βασανιζομένη τεκεῖν).

The related word Gregory spoke of, "basanos" (βασάνος), is found in Matthew 4:24 ("torments" KJV, NKJV; "pains" NAS); Luke 16:23 ("torments"); 16:28 ("torment").

Another related word is basanismos (βασανισμὸς) and this is found in Revelation 9:5 (2x); 14:11; 18:7, 10, and 15, all translated "torment" (KJV, NKJV, NAS).

Another related word is basanistais (βασανισταῖς) found only in Mattew 18:34 ("tormentors" KJV; NKJV, NAS "torturers").

Nonetheless, let's take Gregory's definition and put it into Revelation 14.

10 "he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tested with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.
11 "And the smoke of their test [βασανισμὸς] ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name."

Even when translated as Gregory claims, the obvious judgment and horror is still evident.

Nevertheless, particularly in the context of fire and brimstone, these words certainly mean "torment." But Gregory wars against fire and brimstone as well. He writes (above),

Fire and brimstone are not, nor have they ever been synonymous, with hell.

That statement is the result of some serious spiritual brain damage (Romans 1:28 "debased mind"). Psalm 11:6 says,

Upon the wicked He will rain coals; fire and brimstone and a burning wind shall be the portion of their cup.

And where is this "fire and brimstone" found? In the lake of fire and brimstone.

The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever. (Revelation 20:10)

But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death. (Revelation 21:8)

Immediately after the above quote Gregory writes,

Here, the words "smoke ascending" has also been interpreted as coming from hell. Throughout the Bible, the idea of smoke going up has to do with the accepting of a sacrifice as worthy and, in the times of the great test, men will be called upon to sacrifice many things, including their very lives, in order to past the test.

That's Gregory's perverted commentary on hell. Here is Jesus' correct commentary on hell.

And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire - where "Their worm does not die, and the fire is not quenched." For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. (Mark 9:47-49)

Here Jesus refers to those in hell as a "sacrifice" "seasoned with fire" and "seasoned with salt." It's a sacrifice alright, human sacrifice.

Gregory continues (immediately after the above quote),

The word "presence" is from enopion, which is more commonly translated "before" or "in the sight
of." To clarify the testing nature of these events rather than a condemning punishment and tormenting
tortures, I ask one question: Why would the holy angels and the Lamb want to watch people suffer?

The same reason,

they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh. (Isaiah 66:24)

to show His wrath and to make His power known (Romans 9:22)

III. Twisting The gods

Speaking in the context of Joshua 24:15 Gregory writes,

What are or who are those gods? No one serves stone. Stone statues were just the symbol of men who were the ruling judges of other men. Men who exercise authority over the service of others, making rules. (, 13th paragraph, underlining added)

So, according to Gregory, the idols "were just the symbol." That's not what the Bible teaches, as Isaiah 44 well illustrates.

15 Then it shall be for a man to burn, For he will take some of it and warm himself; Yes, he kindles it and bakes bread; Indeed he makes a god and worships it; He makes it a carved image, and falls down to it. 16 He burns half of it in the fire; With this half he eats meat; He roasts a roast, and is satisfied. He even warms himself and says, "Ah! I am warm, I have seen the fire." 17 And the rest of it he makes into a god, His carved image. He falls down before it and worships it, Prays to it and says, "Deliver me, for you are my god!" (see also Isaiah 42:17; Hosea 14:3)

This well describes the idol itself was considered the god. This is the case for wood or stone idols, as it is written,

And there you will serve gods, the work of men's hands, wood and stone, which neither see nor hear nor eat nor smell. (Deuteronomy 4:28, see also Deuteronomy 28:36; Psalm 115:3-7)

Men (rulers) see, hear, eat, and smell. But, gods made of wood or stone do not.

Moreover, rulers themselves have gods (2 Chronicles 28:23), even the hightest ruler at the time, Nebuchadnezzar (Daniel 2:37), had gods (Daniel 3:12-18; Ezra 1:7).

Gregory Williams claims,

In the New Testament, the words “God” and “gods” is translated from the Greek word theos, which figuratively means “a magistrate.” The word “god” specifies an office and means a “ruling judge”. It was a title used to address men who have a right to exercise authority or judgment in courts of law. To realize that, at the time of Christ, you would address a judge in a Hebrew, Roman, or Greek court as god should change the entire way you read your modern Bibles. This is why there are “gods many.” [a reference to 1 Corinthians 8:5 KJV] (

The NT does not bear witness to this, but illustrates the opposite.

And the people kept shouting, "The voice of a god and not of a man!" Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died. (Acts 12:22-23)

This is quite a contrast to Gregory's idea that rulers were called gods. The people call Herod god (or God, Greek is not so specific, Φωνὴ θεοῦ καὶ οὐκ ἀνθρώπου or “Voice of God and not of man”) and God immediately responds with death!

But, are men ever called gods? Yes, in Exodus 18:11 (compare with Nehemiah 9:9-10) the Egyptians (not just the Egyptian rulers) are all called gods. It may be argued the Egyptians ruled over the Israelites. That they did (Exodus 1:13). Also, Psalm 82/John 10:34-35 also speaks of men as gods. Some may argue there it is talking to judges only, but the Psalm's wording is not so specific.

Nevertheless, the gods in Scripture who are typically spoken of (besides where men are called gods), when identified, are idols. As it is written,

For all the gods of the peoples are idols, But the LORD made the heavens. (1 Chronicles 16:26)

For all the gods of the peoples are idols, But the LORD made the heavens. (Psalm 96:5)

IV. Perverted Bondage

Gregory's perverted view of Scripture is further illustrated in his book, The Free Church Report. Speaking of Israel's bondage of slavery in Egypt, Gregory writes,

This bondage came upon Israel because they did not love their brother as themselves, but instead they sold him into slavery. (p. 7, The Free Church Report,

That's not what the Bible teaches. Scripture teaches,

Now there arose a new king over Egypt, who did not know Joseph. And he said to his people, "Look, the people of the children of Israel are more and mightier than we; "come, let us deal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land." Therefore they set taskmasters over them to afflict them with their burdens. (Exodus 1:8-11a)

This is why “This bondage came upon Israel because” “there arose a new king over Egypt, who did not know Joseph” (Exodus 1:8).

Gregory continues,

Their own sin and selfishness eventually brought them into bondage.

No, “their own sin and selfishness eventually brought,”

about as it is this day, to save many people alive (Genesis 50:20).

As Joseph put it to his brothers,

you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive. (Genesis 50:20)

Yet, Gregory continues,

Had they not betrayed their brother he would have warned them of the coming famine.

Where does Gregory get that? It's not from the Word, but it speaks against it, for it is through their betrayal of their brother by which the warning came.

Yet, Gregory continues,

They had not their own provisions, they needed to apply for the benefits of the Pharaoh. What should have been for their welfare became a snare.

That's the opposite of the Genesis account. Genesis records Joseph saying to his brothers,

God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance. (Genesis 45:7)

What Gregory declares as bad, God declares as good. Yet, Gregory continues,

As always, such powers in the hands of governments led to abuse and oppression.

God says it lead to “deliverance” and “to save . . . lives.” The problem was not that the Egyptian government via Joseph provided for Israel (Genesis 45:5-11; 50:20-21). The problem was the arising of a new king over Egypt who did not know Joseph.

Yet, Gregory continues,

After God sent Moses to free the people from that bondage, they were told to never return to the ways of Egypt.36

Gregory gives a footnote (36) here in which he cites,

Deuteronomy 17:16 “But he shall not ... cause the people to return to Egypt... forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.”

That's a “nice” twist (2 Peter 3:16). The “ways of Egypt” does not equal “that way” “to Egypt” (Deuteronomy 17:16). Notice the entire verse:

But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. (Deuteronomy 17:16 KJV)

Clearly He is speaking of physically traveling to Egypt, not some “way” of government. But, that is what Gregory is talking about, as he continues,

Moses set up a different type of government . . . .

Not really, Moses actually set up a similar government on this account. He set up a government that made sure the needy would be helped (which is what Egypt did via Joseph).

When you have finished laying aside all the tithe of your increase in the third year-- the year of tithing-- and have given it to the Levite, the stranger, the fatherless, and the widow, so that they may eat within your gates and be filled, then you shall say before the LORD your God:`I have removed the holy tithe from my house, and also have given them to the Levite, the stranger, the fatherless, and the widow, according to all Your commandments which You have commanded me; I have not transgressed Your commandments, nor have I forgotten them. (Deuteronomy 26:12-13)

Gregory continues,

Moses set up a different type of government that depended upon living altars of stone.

The “altars of earth” were actually men in free congregation. The altars of stone were composed of the Levites. The translations of the early text by the Pharisees, who promoted animal sacrifice, were known to be false at the time of Christ by large groups of the Jews who would not practice those bloody rituals. Instead they saw this as a metaphor for a system of charity and free will offering that sustained society in hard times. It was a system that promoted brotherly love in faith, hope, and charity. (underlining added)

The OT is filled with animal sacrifices both required by God (e.g. in the law) and pleasing to Him (e.g. Genesis 4:4; 8:20-21; etc.). Gregory rejects this revelation and claims it is not what it says. He also gives definitions of “altars of earth” (“men in free congregation”) and “altars of stone” (“Levites”) that are unfounded in holy writ, turning what are truly earth and stone altars into literal fables of men (2 Timothy 4:4 “turned aside to fables”).

He gets his idea (at least in part) of “'altars of earth' were actually men” from his idea that the ground from which man was taken ( אֲדָמָֽה ) is a metaphor for the sons of Adam. Gregory writes,

Moses made an altar of earth. The word for earth was also a metaphor for the sons of Adam.68 Was the altar made of dirt or people? We are all altars of clay. (The Free Church Report, p, 13)

Gregory's footnote 68 for this reads,

[אֲדָמָֽה] ‘adamah from “adam” the red earth from which Adam all mankind is made.

Now, אֶ֔רֶץ ('erets) “earth” is used for sons of Adam (people). For example,

Let all the earth [הָאָ֑רֶץ] fear the LORD; Let all the inhabitants of the world stand in awe of Him. (Psalm 33:8)

Make a joyful shout to God, all the earth [הָאָֽרֶץ]! (Psalm 66:1)

But, אֲדָמָֽה (‘adamah) is never used for a metaphor for the sons of Adam. It is used for “altar of earth” (מִזְבַּ֣ח אֲדָמָה֘), as in Exodus 20:24,

An altar of earth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record My name I will come to you, and I will bless you. (Exodus 20:24)

אֲדָמָֽה (‘adamah) is used for "earth" (Genesis 12:3 "families of the earth") or "ground" (Genesis 2:5) or "land" (Genesis 47:18-20) or "soil" (2 Chronicles 26:10 Uzziah "loved the soil") or "dirt" (1 Samuel 4:12 "dirt on his head") or "dust" (Nehemiah 9:1) or even the name of a city, "Adamah" (Joshua 19:36). But, it is not once used for a metaphor for the sons of Adam.

Gregory William's Footnotes:

21 Strong's No. 0430 'elohiym {el-o-heem'} plural of 433

22 Online Bible and Concordance. Woodside Bible Fellowship.

23 Strong's Hebrew and Chaldee Dictionary.

24 Strong's Greek Dictionary of the New Testament.

25 Exodus 20:5

200 1 Cor10:29 “...for why is my liberty judged of another [man’s] conscience?”

201 Acts 5:29 “...We ought to obey God rather than men.”

202 1 Peter 2:17 “Honour all [men]. Love the brotherhood. Fear God. Honour the king.”

203 1 Peter 2:18 “Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.”

377 Exodus 23:32, Deuteronomy 7:2, 13:13, Judges 2:2. Revelation 2:1-17, 14:4, Matthew 5:34, 10:33, James 5:12 2,
Corinthians 6:14-18, Romans 8:21, Galatians 2:4, 5:1, 2 Peter 2:19

378 (Isa. 1:2; Jer. 2:20; Ezek. 16; Hos. 1:2; 2:1-5; Jer. 3:8,9).

379 Idolatry, covetousness, and apostasy are spoken of as adultery spiritually (Jer. 3:6, 8, 9; Ezek. 16:32; Hosea. 1:2:3; Rev. 2:22). An apostate church is an adulteress (Isa. 1:21; Ezek. 23:4, 7, 37), and the Jews are styled "an adulterous generation" (Matt. 12:39). (Comp. Rev. 12.)

643 - Thomas Jefferson

Email Exchange With Gregory:

Sent: Wednesday, March 12, 2014 9:32 AM
Subject: Dear Mr. Fish of a church

Dear Mr. Fish,
In short, Do we know each other ?
Have we ever communicated by email or phone or in person?

Peace on your house
Gregory at

Sent: Thursday, March 13, 2014 10:59 AM
Subject: Re: Dear Mr. Fish of a church

I never knew you.

a true church, P. O. Box 130, Moodys, OK 74444