He Is No Fool
He is no Fool –
Who gives what he cannot keep
To gain what he cannot loose
He is no Fool –
Who gives what he cannot keep
To gain what he cannot loose
Click the play button to hear a spoken reading of this weekâs featured insight: âThe Voice We Forgot.â
 How Religion Replaced Relationship
đ Section 1:
The First Misquote â When Good Advice Replaces Godâs Voice
In the very beginning, the serpent didnât tempt Eve with raw rebellion. He didnât try to convince her to hate God or run from Him. He did something far more subtleâand far more dangerous.
He twisted Godâs words.
And Eve helped him do it.
âDid God actually say, âYou shall not eat of any tree in the gardenâ?â
And the woman said to the serpent,
âWe may eat of the fruit of the trees in the garden, but God said,
âYou shall not eat of the fruit of the tree that is in the midst of the garden,
neither shall you touch it, lest you die.ââ
â Genesis 3:1â3
But hereâs the problem:
God never said, âDonât touch it.â
He said not to eat it. Thatâs all. (Genesis 2:17)
Eve added the âdonât touchâ partâlikely out of caution, protection, or just to stay safe. It sounded like wise advice. A good boundary. Maybe even a spiritual one.
But it wasnât what God had said.
And in that subtle twistâa few extra wordsâthe serpent saw his opening.
âYou will not surely die,â the serpent said.
â Genesis 3:4
Eveâs understanding was already blurredâa mix of divine command and human caution.
That mixture gave the enemy his foothold.
This is how religion still deceives us.
It teaches us âgood rulesâ instead of Godâs voice.
It replaces relationship with restriction,
Spirit with systems,
Intimacy with instructions.
And before long, we canât tell the difference.
âThe letter kills, but the Spirit gives life.â
â 2 Corinthians 3:6
When we trade the Spirit for rulesâeven well-meaning onesâwe build our faith on sand.
đŁď¸ Section 2:
Whose Voice Are You Listening To?
Eve was deceived.
But Adam?
âAnd Adam was not deceived, but the woman was deceived and became a transgressor.â
â 1 Timothy 2:14
Adam knew the truth.
He heard the command firsthand.
And stillâhe listened to the wrong voice.
That was the fracture.
Not the bite. Not the taste.
The voice.
âBecause you have listened to the voice of your wifeâŚâ
â Genesis 3:17
God didnât say, âBecause you ate the fruitâŚâ
He said, âBecause you listenedâŚâ
Adamâs sin was this:
He surrendered his discernment.
He trusted a voice that wasnât Godâs.
And in doing so, he brought all of mankind under the curse of sin.
đď¸ Section 3:
The Church, the Voice, and the Danger of Speaking for God
Thousands of years later, weâre still doing the same thing.
But now, itâs not the serpent.
Not Eve.
Itâs the church that demands to be the voice we follow.
It tells us:
It gives us rules, expectations, moral codesâ
and says:
âThis is what God wants. Trust us.â
But hereâs the danger:
When the church replaces the voice of God instead of leading us to hear Him for ourselves,
it becomes the same trap Adam fell into.
âMy sheep hear my voice, and I know them, and they follow me.â
â John 10:27
When we trade Godâs actual voice for someone elseâs version of itâ
even if itâs biblical, polished, or well-meaningâ
we hand the serpent the microphone again.
â ď¸ Section 4:
Whatâs at Stake
When the church:
Itâs no longer about God.
Itâs about control.
And controlâno matter how spiritual it looksâalways leads to death.
âThe letter kills, but the Spirit gives life.â
â 2 Corinthians 3:6
Adamâs sin wasnât just disobedience.
It was misplaced trust.
He listened to the wrong voice.
And the consequences were cosmic.
We must now ask:
Whose voice are we listening to?
đ˘ Section 5: When the Church Replaces God’s Voice with Its Own
In an effort to protect, to guide, to preserve moralityâ
the church has begun to speak where God hasnât spoken directly.
It defines:
And it does so not by Spirit-led discernment,
but by interpreting and reinterpreting the rules.
Even if well-meaning, this is dangerous ground.
Because instead of discipling people to hear the voice of the Shepherd,
we train them to hear our voice in His place.
We disciple them into fear of failure, not intimacy with the Father.
We create checklists, not character.
We preach boundaries, not the boldness of walking in the Spirit.
âHaving the appearance of godliness, but denying its power.â
â 2 Timothy 3:5
âď¸ Section 6:
âBut Isnât It Safer This Way?â
Yesâit feels safer.
Rules protect us.
Boundaries keep us from falling.
Guidelines reduce risk.
And clear definitions preserve structure.
But hereâs the terrifying truth:
You can avoid all the sinâŚ
And still not know God.
You can be:
You can appear holy, and still never walk with the Spirit.
Obedience to man-made systems is not transformation.
Itâs not holiness.
Itâs not spiritual life.
đĽ Section 7:
Itâs Not About Right or WrongâItâs About Whoâs Speaking
The church might be right.
Or wrong.
Or somewhere in between.
But if itâs not the VOICE OF GOD speaking to your heartâ
itâs just noise.
Even Scriptureâwithout the Spiritâcan be used as a weapon.
A weapon that crushes instead of restores.
âThe letter kills, but the Spirit gives life.â
â 2 Corinthians 3:6
What we need isnât more interpretations of the law.
What we need is the leading of the Spirit.
âMy sheep hear my voice.â
â John 10:27
Not the voice of:
But the actual voice of Jesus.
đ Appendix: Scripture References
Romans 7:6
âBut now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.â (ESV)
Galatians 3:24â25
âSo then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian.â (ESV)
2 Corinthians 3:6
â[God] has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.â (ESV)
Hebrews 8:10
âFor this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people.â (ESV)
Galatians 5:1
âFor freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.â (ESV)
Galatians 5:16â18
âBut I say, walk by the Spirit, and you will not gratify the desires of the flesh⌠But if you are led by the Spirit, you are not under the law.â (ESV)
Romans 8:1â2
âThere is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.â (ESV)
John 8:36
âSo if the Son sets you free, you will be free indeed.â (ESV)
2 Corinthians 3:17
âNow the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.â (ESV)
Matthew 23:4
âThey tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger.â (ESV)
Colossians 2:20â23
âIf with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulationsââDo not handle, Do not taste, Do not touchâ⌠These have indeed an appearance of wisdom in promoting self-made religion⌠but they are of no value in stopping the indulgence of the flesh.â (ESV)
Matthew 22:37â40
ââYou shall love the Lord your God with all your heart and with all your soul and with all your mind.â⌠âYou shall love your neighbor as yourself.â On these two commandments depend all the Law and the Prophets.â (ESV)
Romans 13:10
âLove does no wrong to a neighbor; therefore love is the fulfilling of the law.â (ESV)
Luke 15 (Summary)
The Father runs to his lost son not with shame or conditions, but with open arms and celebrationâlong before the son can make amends.
John 4 (Summary)
Jesus meets the Samaritan woman in her shame and offers her living waterânot judgment, but transformation.
Romans 5:8
âBut God shows his love for us in that while we were still sinners, Christ died for us.â (ESV)
Isaiah 61:7
âInstead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lotâŚâ (ESV)
1 Thessalonians 4:3â5
âFor this is the will of God, your sanctification: that you abstain from sexual immorality⌠not in the passion of lust like the Gentiles who do not know God.â (ESV)
Song of Solomon (Entire Book)
A poetic and sacred expression of romantic love and longing that also echoes our desire for intimacy with God.
Romans 12:2
âDo not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of GodâŚâ (ESV)
Ezekiel 36:26â27
âAnd I will give you a new heart, and a new spirit I will put within you⌠And I will put my Spirit within you, and cause you to walk in my statutesâŚâ (ESV)
1 Corinthians 10:23
ââAll things are lawful,â but not all things are helpful. âAll things are lawful,â but not all things build up.â (ESV)
John 10:27
âMy sheep hear my voice, and I know them, and they follow me.â (ESV)
2 Timothy 3:5
ââŚhaving the appearance of godliness, but denying its power. Avoid such people.â (ESV)
Abraham â Righteousness Without Rules
Before there was a tabernacle, before there were priests, rituals, or commandmentsâthere was Abraham. The man known as the âfather of faithâ didnât live by a law code, because the Law of Moses wouldnât exist for another 400 years. And yet Scripture says this about him:
âAbraham believed God, and it was credited to him as righteousness.â
âGenesis 15:6
Thereâs no mention of Abraham perfectly obeying a list of commands. No hint that he earned his favor with God. In fact, his story shows quite the opposite.
Abraham made deeply flawed decisions. He lied to protect himself, endangered his wife, took matters into his own hands when he couldnât wait for God’s promise, and fathered a child with another woman out of desperation. And yetâGod calls him âMy friendâ (Isaiah 41:8). Why?
Because Abraham trusted.
He didnât trust perfectly. But he trusted deeply. When God said, âGo,â he went. When God said, âI will bless you,â he believed. And when God asked him to give up his son, the very promise he had waited forâhe obeyed.
Faith was not a feeling for Abraham. It was an anchor. And it tethered him to a relationship that far exceeded rules. Godâs covenant with Abraham was not built on Abrahamâs performance. It was built on Godâs initiative and Abrahamâs response of faith.
Rahab â Faith Without Religion
She was a prostitute. A Canaanite. A woman living in a city doomed for destruction. By every religious standard of the time, Rahab should have been rejected, condemned, or forgotten.
But heaven doesnât measure by human rules.
When Joshua sent spies into Jericho, it was Rahab who took them in, hid them from soldiers, and helped them escape. Why would she do such a thingârisk her life to protect enemies of her own people?
Hereâs her answer:
âWe have heard how the Lord dried up the water of the Red Sea for you… for the Lord your God, He is God in heaven above and on the earth below.â
âJoshua 2:10â11
Rahab believed. Not in Baal. Not in the gods of Jericho. She believed in Yahweh. She didnât grow up learning Torah. She had no access to priests, sacrifices, or scrolls. She had only a flicker of truthâand she clung to it.
She wasnât righteous by law, but she was made righteous by faith.
In fact, Rahab is honored in the New Testament for her faith apart from the law:
âBy faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.â
âHebrews 11:31
And again:
âWas not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spiesâŚ?â
âJames 2:25
The grace of God saw Rahab not as a harlot, but as holy. She became part of the family of Israelânot just symbolically, but literally. Rahab married into the people of God and became the great-great-grandmother of King David. She stands in the very bloodline of Jesus (Matthew 1:5).
A woman with no law, no religious background, and no âcleanâ past⌠yet her faith opened the door to belonging, redemption, and legacy.
Rahab proves that faith is not about being clean enough. Itâs about trusting God enough.
David â Heart Over Law
Davidâs life is one of the most paradoxical in all of Scripture.
He was a king. A poet. A warrior. A worshiper.
He was also an adulterer, a deceiver, and a murderer.
If we measured David by religious law alone, his story would end in disgrace. The law had clear consequences for his sinsâdeath, exclusion, judgment. But Godâs relationship with David was never just about rules. It was about the heart.
âThe Lord has sought out a man after His own heart.â
â1 Samuel 13:14
God didnât choose David because he was flawless. He chose him because David longed for God. In his moments of failure, David didnât hide behind religious performance. He didnât offer excuses. He ran to God, not from Him.
After his darkest sinâtaking Bathsheba and orchestrating her husbandâs deathâDavid cried out, not for legal acquittal, but for mercy:
âHave mercy on me, O God, according to Your unfailing love⌠Create in me a clean heart, O God, and renew a right spirit within me.â
âPsalm 51:1,10
David understood something religion often misses:
God isnât interested in sacrifices offered with a guilty, hollow heart. He desires brokenness, honesty, humility, and nearness.
âYou do not delight in sacrifice, or I would bring it⌠My sacrifice, O God, is a broken spirit; a broken and contrite heart You, God, will not despise.â
âPsalm 51:16â17
In Davidâs life, we see that relationship with God is not rooted in rule-keeping, but in trust and repentance. His intimacy with God didnât come from obeying the law perfectlyâit came from continually turning toward God, even when he failed miserably.
God called David a man after His own heart. Not because David lived without sin, but because David always returned to God in faith and dependence.
David shows us that Godâs desire is not to trap us with laws, but to transform us through relationship.
The Woman at the Well â Living Water Over Law
She was a Samaritan, an outcast, drawing water alone at noon. Her life was a series of broken relationships, and she carried the weight of societal judgment.
Yet Jesus met her there, not with condemnation, but with an offer of living water.
âEveryone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst.â
âJohn 4:13-14
This woman had no standing in religious circles. She wasnât living a life that met the lawâs standards. Yet Jesus revealed Himself to her, offering a relationship that transcended societal barriers and religious law.
Her response was immediate faith, and she became one of the first to proclaim Jesus as the Messiah to her community.
The woman at the well shows us that Jesus offers living waterârelationship over ritual, and grace over law.
Melchizedek appears suddenly in Genesis 14 as âking of Salemâ and âpriest of God Most High.â He blesses Abraham and offers him bread and wine. In return, Abraham gives him a tenth of everything. Mysterious, right? But Jewish and early Christian tradition offers a clear and compelling explanation: Melchizedek was actually Shem, the son of Noah.
According to Genesis, Noah lived 950 years and Shem 600. Abraham was born while both were still alive. Ancient sources like the Book of Jasher say Abraham lived with Noah and Shem for 39 yearsâlearning directly from the men who had walked with God before the flood. These werenât distant patriarchsâthey were living mentors. Especially Shem, who became both a spiritual father and priestly figure in Abrahamâs life.
Long before the Levitical priesthood, Scripture shows a sacred line of priest-kings or prince-priestsârighteous men who carried spiritual authority in their generation. The line goes: Adam â Seth â Enoch â Noah â Shem â Abraham. Each served as a kind of royal priestâwalking with God, leading their families, and preserving divine knowledge.
In Genesis 14, Shem (as Melchizedek) publicly affirms Abraham as the next in this line, both by blessing him and receiving his tithe. Itâs a transfer of spiritual legacy.
Abraham didnât discover faith on his own. He inherited it. He was shaped by the firsthand testimonies of men like Noahâwho had seen the world destroyed and remade by Godâs word. Shem wouldâve told stories passed directly down from Adam. There are only a few generational jumps between Adam and Abraham, and the knowledge of God wasnât secondhandâit was fresh, lived, and trusted.
Abrahamâs radical faith was birthed in a family culture that had walked with God for centuries.
Itâs not just plausible that these patriarchs knew each otherâhistory and culture confirm it. While many descendants scattered or turned to other gods, the righteous line stayed together. They lived as extended familiesâsharing not just land, but memory, instruction, and sacred tradition.
Adam lived long enough to know Lamech, the father of Noah. Imagine Lamech sitting at Adamâs feet, hearing about Eden, the fall, and the mercy of Godâdirectly from the man formed from dust. That kind of intimate, generational storytelling created a stronghold of faith that shaped everything that followed.
The story of God was not forgottenâit was lived and passed down.
Hebrews 7 describes Melchizedek as âwithout father or mother, without genealogy.â To modern Western readers, that sounds supernatural. But Jewish readersâespecially in the first centuryâunderstood it differently. Genesis intentionally omits Melchizedekâs lineage, not because he had none, but to portray his priesthood as outside of tribal law.
This silence is symbolicâit sets up Melchizedek as a type of Christ, whose priesthood also isnât based on ancestry, but divine appointment.
First-century Jewsâeven todayâs Orthodox Jewsâwould not hesitate to identify Melchizedek as Shem. That connection was assumed. But many modern Christians, shaped by Western logic, struggle with metaphors and multi-layered identities.
Eastern thought had no problem seeing Melchizedek as both Shem and a prophetic symbol of Christ. Scripture often does thisâone figure can hold multiple meanings without contradiction.
Melchizedek was Shemâthe living patriarch, priest, and mentor who carried the knowledge of God from the world before the flood into the world after. In blessing Abraham, Shem passed on the mantle of spiritual authorityâa line of priest-princes that began with Adam and continued through Seth, Enoch, Noah, and now Abraham.
This moment wasnât random. It was the sacred continuation of a legacy. Abrahamâs bold faith didnât come out of nowhereâit was forged through decades of discipleship under men who had walked with God face to face.
And centuries later, the book of Hebrews would reveal that this priesthood, outside the line of Levi, was always pointing forwardâto Christ, the true and eternal priest in the order of Melchizedek.
Melchizedekâs brief biblical appearance (Genesis 14:18â20) has generated rich exegetical discussion. Identified as âking of Salemâ and âpriest of God Most High,â he blesses Abraham and receives tithesâyet his origins remain unrecorded. This paper explores the traditional identification of Melchizedek with Shem, son of Noah, through biblical, rabbinic, historical, and cultural evidence.
Using traditional chronologies (e.g., Ussher), lifespans overlapped: Noah lived from ~2948 to 1998âŻBCE, Shem from ~2446 to 1846âŻBCE, and Abraham was born ~1948âŻBCE. Abrahamâs early yearsâ292 years after the floodâoverlapped with Noahâs last 58 years and Shemâs remaining ~500 years (weareisrael.org, sacred-texts.com).
These patriarchs lived in extended family structures. Adam lived long enough to know Lamech, father of Noah, allowing for a continuous oral transmission of God’s story. Lamech may have heard about Eden from Adam himself. Abraham inherited this preserved memory, living with Noah and Shem during his formative years.
Before the Law of Moses, the Bible portrays a sacred priest-prince lineage: Adam â Seth â Enoch â Noah â Shem â Abraham. These men were entrusted with divine revelation and leadership. In Genesis 14, Melchizedek (Shem) blesses Abraham and receives tithes, transferring that priestly role.
Abraham didnât invent faithâhe received it through men like Noah and Shem. These were not mythological figures but living witnesses of Godâs power and mercy. The line of faith was a lived traditionâone generation declaring Godâs works to the next. Books like Jasher and Jubilees emphasize this multi-generational faith transmission.
Hebrews 7 uses the absence of Melchizedekâs genealogy in Genesis as a literary deviceânot a literal statement that he had no parents. Ancient readers understood this technique. The omission helps portray Melchizedek as a priest âoutside the law,â like Christ. But the rabbis never doubted he was Shem.
Hebrews presents Melchizedek typologically. Jewish Christians familiar with tradition would have recognized Melchizedek as Shem and simultaneously seen him as a prophetic shadow of Christâwhose priesthood did not arise from Levi, but from divine appointment.
Some suggest Melchizedek was an angel or pre-incarnate Christ. These interpretations arise mostly from modern Western theological traditions unfamiliar with Jewish oral culture. The Hebrew model allows layered identities. Melchizedek was a historical figure (Shem) and a prophetic symbol (Christ-like priest).
Melchizedek was Shemâpatriarch, priest, and king. He carried the divine testimony from the world before the flood and passed it to Abraham. This was no isolated moment. It was a sacred handoff within a royal priesthood stretching back to Eden and forward to Christ. The priesthood of Melchizedek, as fulfilled in Jesus, is not disconnected from historyâit is built upon it.
Click the play button to hear an audio reading of this weekâs devotional: âWhen We Scream at the One Who Holds Us.â
Thereâs a beliefâoften unspokenâthat if we trust God, He will make things better. That prayer will shield us. That faith will smooth the road.
But then a flood comes. And it takes a Christian summer camp filled with children.
And the question is spoken aloud: âWhere was your God?â
These are the moments when clichĂŠs collapse. When bumper-sticker faith peels off in the rain. When the phrases weâve rehearsedââGod has a plan,â âEverything happens for a reasonââstart to feel more like salt than salve.
What do we do when trusting God doesnât stop the pain?
What do we do when He could have stopped itâand didnât?
This is where many lose their faith. But itâs also where the Bible gets brutally honest.
Job was a good man. Blameless, in fact. And yet he lost everythingâhis children, his wealth, his health, even the respect of his friends. His wife, devastated by the suffering, looked at him and said, âCurse God and die.â
She wasn’t weak. She was human. And I understand her.
Job didnât receive answers. God didnât explain Himself. He didnât offer reasons. He just was. And Job, sitting in the ashes said:
âThough He slay me, yet will I trust Him.â (Job 13:15)
Not because it made sense. Not because it felt good. But because Job trusted in the fact that God is beyond our understanding. And that was enough to keep holding on.
Another voice from the pages of ScriptureâHabakkukâdidnât just cry out to God. He screamed in anguish and frustration:
âHow long, Lord, must I call for help, but You do not listen? Or cry out to You, âViolence!â but You do not save?â (Habakkuk 1:2)
He saw chaos, injustice, silence, and he said so – boldly. But here’s what’s so staggering:
He screamed at the very One he was still clinging to.
He planted himself on the watchtower and waited for an answer. And when God finally spoke, it wasnât the answer he wanted.
Yet by the end of the book, Habakkuk said this:
âThough the fig tree does not bud and there are no grapes on the vines⌠yet I will rejoice in the Lord.â (Habakkuk 3:17â18)
He didnât say this because things had improved. He said it in spite of the fact that they hadnât.
Habakkuk didnât walk away. He rested in the One he had shouted at. This is not easy faith. This is faith with a limp.
I wonât make excuses for God. I won’t pretend to understand His ways.
But I believeâno, I clingâto the truth that He is still who He says He is. He does not change. He is just. He is love. And somehowâthrough agony, through silence, through deathâHe is working redemption that I cannot yet see.
The Hebrew word for hope is tikvahâwhich also means cord or rope. Itâs the word used for the scarlet cord Rahab tied in her window. A symbol of rescue. A thread of survival.
Thatâs what Iâm holding on to. Crimson cord faith. Blood-stained, tear-soaked, but unbreakable.
Years ago, Dr. James Dobson told a story about his small child suffering from a serious ear infection. The doctor had to act fastâno anesthesia, no preparation. He had to cut something out immediately.
Dobson held his son across his knees while the child screamed, unable to comprehend why his father was letting this happen.
But in the room was a mirror. And in that mirror, the child caught his fatherâs eyes.
Eyes full of pain.
The child didnât understand the why. But he was being held. And he saw the face of love.
That image stays with me. Because sometimes we are that child. Screaming in pain. Helpless. Confused. Asking why the One who claims to love us allows such agony.
And sometimes all we get is a glimpse of His eyes. And the knowledge that He hasnât let go.
Maybe youâve carried a deep loss. Maybe someone you love has suffered unfairly, unbearably, and you have no answersâjust ache.
You donât have to pretend itâs okay. The Bible never asks you to. In fact, it gives you permission to scream at the God who holds you.
Because real faith doesnât mean silence. It means still facing Him, even when you donât understand.
You donât have to explain it. You donât have to fix it.
You just have to hold on. Dig in your heels. Clutch the crimson cord. And whisper with every shred of hope left:
âThough He slay me, yet will I trust Him.â
Because Iâve seen His eyes in the mirror. And I knowâHeâs still there.