A Black Hebrew Israelite: always angry, always disrespectful, always self-righteous, always racist, always hateful. You can’t shut them up, but you can shut them down.
See Ryan Turner’s excellent article, which gives a good overview of this demonic, cultic group: Black Hebrew Israelites.
While Jeff Rose and Dave Griffin (JeremiahCry Ministries)
Two verses these men of God brought to bear upon this young man were:
“And he sent and brought him in. Now he was ruddy and had beautiful eyes and was handsome. And the Lord said, ‘Arise, anoint him, for this is he'” (1 Samuel 16:12; see also 1 Samuel 17:42).
The Hebrew word (אַדְמֹונִ֔י) translated “ruddy,” is the same Hebrew word used to describe Esau as “red” in Genesis 25:25. The significance of this linguistic point is this. The Black Hebrew Israelites erroneously believe that all fair-skinned people are descendants of Esau. They justify their racist hatred of non-blacks (as well as any black person who disagrees with them–assigning them to the family of Esau) based on an eisegetical interpretation of Malachi 1:1-3.
“The oracle of the word of the Lord to Israel by Malachi. ‘I have loved you,’ says the Lord. But you say, ‘How have you loved us?’ ‘Is not Esau Jacob’s brother?’ declares the Lord. ‘Yet I have loved Jacob but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert'” (see also Romans 9:13).
Since God hated Esau, so the Black Hebrew Israelites rationalize, they are justified in hating everyone and anyone who is not black. However, 1 Samuel 16:12 and 17:42 put an unavoidable fly in their blasphemous theological ointment. The Black Hebrew Israelites highly esteem King David, who they insist was a black man. Yet the Word of God makes it clear that while not a descendant of Esau, David had a ruddy, red, light complexion.
To further complicate and undermine the Black Hebrew Israelite’s thinking, Jeff and Dave pointed the angry, arrogant young man to Deuteronomy 23:7.
‘You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land.”
And then they asked the young man the obvious question. “If we are Edomites, are we not your brothers?”
He hesitated. He stammered. He fell out of character. He even smiled the smile of someone who had just been caught with his hand in the cookie jar. However, he soon returned to his naturally sinful, lost state–a hater of God and people. But he knew. He knew that Jeff and Dave knew that they had broken through his cultish, unbiblical script. Sometimes that simply has to be enough.
When you find yourself engaged in a conversation with a Black Hebrew Israelite, a Jehovah’s Witness, a Mormon, a Roman Catholic, an atheist, or a member of any other false religious group (yes, Atheism is a religion)–a person who, more often than not, simply wants to argue with you in order to justify his unbelief at your expense–keep the conversation brief and too the point. Don’t allow the person to accomplish his goal of tying you up in an hour-long conversation bound for nowhere.
Rapid-fire volleys of truth, punctuated with interruptions whenever the adversary utters falsehood, while doing one’s best to maintain a civil but strong demeanor, is sometimes the only way to get a word in edgewise and to expose the adversary to the truth of God’s Word. To the observer it might appear that you are being curt, insensitive, judgmental, and rude. My recent conversation with a drunk false convert has brought about such accusations my way, by some.
Diplomacy is desirable. The conversational etiquette common in the halls of academia is laudable. A “now it’s your turn to speak” protocol is preferable if both people in the conversation are willing to play by the rules. But on the streets these niceties of controlled environments are not always practical. Conversations on the street are often impromptu, unrehearsed, unexpected, unpredictable, intense, and even dangerous.
There is never a justification of sin. The Christian must strive to speak the truth in love (Ephesians 4:15), make his defense of Christ and His gospel with gentleness and respect (1 Peter 3:15), and not revile when reviled (1 Corinthians 4:12; 1 Peter 2:23). At the same time, while applying these essential truths, the Christian may find himself in a conversation that requires fluid levels of verbal tactical engagement. After all, it is a war the Christian fights–not a war with people, but rather a war for the souls of people.