I have thick skin. There is no issue there.
My issue is with duplicity. No sincere Christian would call for a boycott of a fellow Christian and/or run endless defamatory hit pieces on a blog.
I prefer this:
If it be possible, as much as lieth in you, live peaceably with all men. - Romans 12:18
I very actively tried this:
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. - Matthew 18:15
That clearly did not work. I am left with this:
Them that sin rebuke before all, that others also may fear. - 1 Tim 5:20
Open rebuke was a matter of last resort. It is done.
as you
@Rob Monster can't stop citing the bible
here are some bible codes to please you:
did you read the bible lately?
Here comes "Gods own words" word telling you how to deal with your slaves:
https://biblia.com/bible/esv/Exod. 21
quote bible starts
21 “Now these are the rules that you shall set before them. When you buy a Hebrew slave,
he shall serve six years, and in the seventh he shall go out free, for nothing.
if the slave plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ "
"If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out alone."
“When a man sells his daughter as a slave, she shall not go out as the male slaves do."
"If she does not please her master, who has designated her for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has broken faith with her."
" If he designates her for his son, he shall deal with her as with a daughter. "
" If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights.
And if he does not do these three things for her, she shall go out for nothing, without payment of money."
“When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye"
"If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth."
“When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged.
But if the slave survives a day or two, he is not to be avenged, for the slave is his money."
“If a man steals an ox or a sheep, and kills it or sells it,
he shall repay five oxen for an ox, and four sheep for a sheep.
If a thief is found breaking in and is struck so that he dies,
there shall be no bloodguilt for him,
but if the sun has risen on him, there shall be bloodguilt for him.
He shall surely pay.
If he has nothing,
then he shall be sold for his theft. "
quote ends ( bible ) ..
"Gods own words"
directly from the bible
https://www.theologyofwork.org/old-...slavery-or-indentured-servitude-exodus-211-11
quote starts...
We find much in Exodus that speaks to everyday work. But these instructions and rules take place in a work context that existed over three thousand years ago. Time has not stood still, and our workplaces have changed. Some passages, such as “You shall not murder” (
Exod. 20:13), seem to fit today’s context much as they did in Moses’ time. Others, such as “If someone’s ox hurts the ox of another, so that it dies, then they shall sell the live ox and divide the price of it” (
Exod. 21:35), seem less directly applicable to most modern workplaces. How can we honor, obey, and apply God’s word in Exodus without falling into the traps of legalism or misapplication?
.. quote ends
quote starts...
Although God liberated the Hebrews from slavery in Egypt,
slavery is not universally prohibited in the Bible. Slavery was permissible in certain situations, so long as slaves were regarded as full members of the community (
Gen. 17:12), received the same rest periods and holidays as non-slaves (
Exod. 23:12;
Deut. 5:14-15,
12:12), and were treated humanely (
Exod. 21:7,
26-27). Most importantly, slavery among Hebrews was not intended as a permanent condition, but a voluntary, temporary refuge for people suffering what would otherwise be desperate poverty. “When you buy a male Hebrew slave, he shall serve six years, but in the seventh he shall go out a free person, without debt” (
Exod. 21:2). Cruelty on the part of the owner resulted in immediate freedom for the slave (
Exod. 21:26-27). This made male Hebrew slavery more like a kind of long-term labor contract among individuals, and less like the kind of permanent exploitation that has characterized slavery in modern times.
Female Hebrew slavery was in one sense even more protective. The chief purpose contemplated for buying a female slave was so that she could become the wife of either the buyer or the buyer’s son (Exod. 21:8-9). As wife, she became the social equal of the slaveholder, and the purchase functioned much like the giving of a dowry. Indeed, she is even called a “wife” by the regulation
(Exod. 21:10). Moreover, if the buyer failed to treat the female slave with all the rights due an ordinary wife, he was required to set her free. “She shall go out without debt, without payment of money”
(Exod. 21:11). Yet in another sense, women had far less protection than men. Potentially, every unmarried woman faced the possibility of being sold into a marriage against her will. Although this made her a "wife" rather than a "slave," would forced marriage be any less objectionable than forced labor?
In addition, an obvious loophole is that a girl or woman could be bought as a wife for a male slave, rather than for the slave owner or a son, and this resulted in permanent enslavement to the owner (Exod. 21:4), even when the husband's term of enslavement ended. The woman became a permanent slave to an owner who did not become her husband and who owed her none of the protections due a wife.
The protection against permanent enslavement also did not apply to foreigners (
Lev. 25:44-46).
Men taken in war were considered plunder and became the perpetual property of their owners. Women and girls captured in war, who were apparently the vast majority of captives (
Num. 31:9-11,
32-35;
Deut 20:11-14),
faced the same situation as female slaves of Hebrew origin (
Deut. 21:10-14),
including permanent enslavement. Slaves could also be purchased from surrounding nations (Eccl. 2:7), and nothing protected them against perpetual slavery. The other protections afforded Hebrew slaves did apply to foreigners, but this must have been small comfort to those who faced a lifetime of forced labor.
In contrast to slavery in the United States, which generally forbade marriage among slaves, the regulations in Exodus aim to preserve families intact. “
If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him” (
Exod. 21:3). Yet often, as we have seen, the actual result of the regulations was forced marriage .
Regardless of any protections afforded in the Law, slavery was by no means an agreeable way of life. Slaves were, for whatever duration of their enslavement, property. Whatever the regulations, in practice there was probably little protection against maltreatment, and abuses occurred. As in much of the Bible, God’s word in Exodus did not abolish the existing social and economic order, but instructed God’s people how to live with justice and compassion in their present circumstances. To our eyes, the results do--and should--appear very disquieting.
...quote ends
another quote
just for fun:
“You shall not boil a young goat in its mother’s milk."
