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Messages - neverfear

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General Discussion / PAIN PILLS
« on: Saturday February 16, 2019, 04:00:52 PM »
Satan is Atmospheric Electricity. "And he said unto them, I beheld Satan as lightning fall from heaven." It’s the realm he operates in. "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” Satan also operates in the realm of “Scrying Mirrors”, i e electronics.

And what about “sorceries”.

Word: farmakeia

Pronounce: far-mak-i'-ah

Strongs Number: G5331

Orig: from 5332; medication ("pharmacy"), i.e. (by extension) magic (literally or figuratively):--sorcery, witchcraft. G5332

Use: Noun Feminine

Heb Strong: H3785

1) the use or the administering of drugs
2) poisoning
3) sorcery, magical arts, often found in connection with idolatry and fostered by it
4) metaph. the deceptions and seductions of idolatry

Indeed, there’s a demon in every pill. And those demons are there to torment you. The recipe for those pills came from satan, which designed those pills to change you through the realm he operates in; your electrical via chemical systems.

The cure becomes the problem. The pain med's you are currently taking is what's causing you your current pain.

Edit to add; I forgot to sign it: neverfear

Religion & Spirituality / False Witness
« on: Saturday February 16, 2019, 12:58:36 AM »
Those who bear false witness, who ascribe to Satan powers which belong only to God, are not content to recognize that conspiracies exist. They go much further.

First, they ascribe to conspiracies a moral order and a discipline which is an impossibility. Satan cannot construct or create; he is merely a destroyer, a murderer, and he has power only to the extent that we forsake the true power of God.

Second, the power of evil is weak and limited; it is under God’s control and is His scourge of the nations. The weakness of evil conspiracies means that they can normally only occupy a vacuum.

Third, the key to overcoming evil conspiracies is not a concentration on evil but godly reconstruction. One of the sins Jesus Christ condemned in some members of the church at Thyatira was their concern with studying “the depths of Satan,” which can be translated as, “exploring the deep or hidden things of Satan” (Rev. 2:24). The non-Christian conservative movements are radically given to studying or exploring the deep things of Satan, as though this were the key to the future.

To blame the world’s evils, and to ascribe the world’s government, to hidden satanic conspiracies is to be guilty of false witness against God. It is comparable to resorting to magic, witchcraft, or human sacrifice. It denies that God only is the source of prediction and ascribes power and prediction to Satan instead.

The key to displacing these grasping evil powers is not a study of the deep things of Satan, nor a belief in their power, but godly reconstruction in terms of biblical faith, morality, and law.

To ascribe to conspiracies a power, discipline, and government of the past, present, and future which is not theirs is another form of affirming witchcraft and like “abominations.” It is to become a false prophet, and to make a false witness. It means also incurring God’s judgment. To affirm another power is to deny God and His law.

The commandment, “Thou shalt not bear false witness,” means that we must bear true witness concerning all things. We must not bear false witness concerning God or man, and we are not to bear false witness concerning Satan by ascribing to him power that belongs only to God.

The true witness of the apostles was not a testimony about the powers of Satan but of the triumphant Christ. The world they faced, as a very small handful, was far more entrenched in its evil than our own, but the apostles did not spend their time documenting the depravity, perversity, and power of Nero. Instead, St. Paul, who was aware of the approach of persecution, still wrote confidently to the Christians in Rome: “And the God of peace shall bruise Satan under your feet shortly” (Rom.16:20).

The confidence of St. John is similar: “this is the victory that overcometh the world, even our faith” (1 John 5:4). Today, however, many so-called Christian conservatives not only spend their time studying the work of Satan but become angry if you question the omnipotence of Satan. They insist that every step of our world history is now in the hands of satanic manipulators who use men as puppets. To deny this is to be classed as some kind of heretic; the practical meaning of this position is Satan worship. But St. John tells us that, at the supreme moment of Satan’s conspiracy, when Christ’s death was decreed, the secret purpose of God was being most fulfilled (John 11:47-53). It is always God who reigns, never Satan. Any other faith is a false witness and an especially evil one.

Rousas John Rushdoony

General Discussion / The Power of Stupidity
« on: Wednesday February 13, 2019, 10:38:04 AM »
The Power of Stupidity



Here are Five Laws of Stupidity

First Law:
We always underestimate the number of stupid people. This is not as obvious as it sounds, because: people we had thought to be rational and intelligent suddenly turn out to be unquestionably stupid; and, day after day we are hampered in whatever we do by stupid people who invariably turn up in the least appropriate places. It is impossible to set a percentage, because any number we choose will be too small.

Second Law:
The probability of a person being stupid is independent of any other characteristic of that person. If you study the frequency of stupidity in the people who come to clean up classrooms after hours, you find that it is much higher than you expected. You assume that this is related to their lower level of education, or to the fact that non-stupid people have better chances of obtaining good jobs. But when you analyze students or University professors, the distribution is exactly the same. Militant feminists may be incensed, but the stupidity factor is the same in both genders (or as many genders, or sexes, as you may choose to consider). No difference in the sigma factor, can be found by race, color, ethnic heritage, education, etcetera.

Third (and Golden) Law:
A stupid person is someone who causes damage to another person, or a group of people, without any advantage accruing to himself (or herself) -- or even with some resultant self-damage. (We shall come back to this, because it is the pivotal concept.)

Fourth Law:
Non-stupid people always underestimate the damaging power of stupid people. They constantly forget that at any moment, and in any circumstance, associating with stupid people invariably constitutes an expensive mistake. That (I would say) suggests that non-stupid people are a bit stupid -- but I shall get back to this point at the end.

Fifth Law:
A stupid person is the most dangerous person in existence. This is probably the most widely understood of the Laws, if only because it is common knowledge that intelligent people, hostile as they might be, are predictable, while stupid people are not. Moreover, its basic corollary: A stupid person is more dangerous than a bandit.

There are four types of people, depending on their behavior in a transaction:

Someone whose actions tend to generate self-damage, but also to create advantage for someone else.

Someone whose actions tend to generate self-advantage, as well as advantage for others.

Someone whose actions tend to generate self-advantage while causing damage to others.

We already have this definition in the Third Law.

[ Three Corollaries Listed Below ]

In a world populated exclusively by "perfect bandits," the system as a whole would be balanced; damage and advantage would cancel each other out. The same effect would occur in a world populated by "perfectly hapless" people. Of course intelligent people make the biggest contribution to society as a whole. But, nasty as it may sound, intelligent bandits also contribute to an improvement in the balance of society by causing more advantage than harm overall.

"Hapless-intelligent" people, though they lose individually, can also have socially positive effects. However, when stupidity gets into the act, the damage is enormously greater than the benefit to anyone. This proves the original point: the single most dangerous factor in any human society is stupidity.

Intelligent people generally know they are, bandits are well aware of their attitude, and even hapless people have a sneaking suspicion that all is not right. But stupid people don't know they are stupid, and that is one more reason why they are extremely dangerous.

Which of course leads me back to my original, agonizing question: am I stupid?

I have passed several IQ tests with good marks. Unfortunately, I know how these tests work and that they don't prove anything. Several people have told me I am intelligent. But that doesn't prove anything, either. They may simply be too kind to tell me the truth. Conversely, they could be attempting to use my stupidity for their own advantage. Or they could be just as stupid as I am. I am left with one little glimpse of hope: quite often, I am intensely aware of how stupid I am (or have been). And this indicates that I am not completely stupid.

First Corollary:
In each of us there is a factor of stupidity, which is always larger than we suppose (I explained that in my original "stupidity" paper).

Second Corollary:
When the stupidity of one person combines with the stupidity of others, the impact grows geometrically -- i.e. by multiplication, not addition, of the individual stupidity factors. It seems to be a generally accepted concept that "the sum of a network increases as the square of the number of members" and it seems quite obvious that the same criterion applies to the combination of stupidity factors in individual people. This can help to explain the well-known fact that crowds as a whole are much more stupid than any individual person in the crowd.

Third corollary:
The combination of intelligence in different people has less impact than the combination of stupidity, because "non-stupid people always underestimate the damaging power of stupid people"

Stupidity is brainless -- it doesn't need to think, get organized or plan ahead to generate a combined effect. The transfer and combination of intelligence is a much more complex process.

Stupid people can combine instantly into a super-stupid group or mass, while intelligent people are effective as a group only when they know each other well and are experienced in working together. The creation of well-tuned groups of people sharing intelligence can generate fairly powerful anti-stupidity forces, but (unlike stupidity bundling) they need organized planning and upkeep; and can lose a large part of their effectiveness by the infiltration of stupid people or unexpected bursts of stupidity in otherwise intelligent people.

Another dangerous element in the equation is that the machinery of power tends to place "intelligent bandits" (sometimes even "stupid bandits") at the top of the pyramid; and they, in turn, tend to favor and protect stupidity and keep true intelligence out of their way as much as they can.

General Discussion / Re: Trump is and always has been a ZIONIST
« on: Tuesday February 12, 2019, 09:34:32 PM »
All channels get on me when I leave comments about fear mongering, being grandiose, and preaching doom and gloom. I only trust and support my Creator, Lord and Savior. PERIOD! No one seems to get that, when I leave a comment as to what it is that they are supporting, they get all defensive, you know, like I support the criminals they expose! NOT, never did, never will. Trust is something that cannot be given, it must be earned. And ANYONE that is Evil and does Wicked deeds will never ever earn my trust and support. PERIOD!

Listen, I have spent (waisted) the last 26 years of my life doing the very same things we're all doing here and now. Well, guess what, I just turned the page! I'm preaching a different message now. One of hope, and of love. You know, "The Good News". If you don't know what that is read the last chapter of the last book. WE WIN!

Meantime, by-all-means, carry on. Continue to be faithful to/in your calling, and that which you are instructed to do. And it's not my job to tell anyone what their jobs are. I'll do my job, you do yours.

Let it be so.


Religion & Spirituality / Re: Christ and the Law
« on: Sunday February 10, 2019, 08:10:01 PM »
I'm saying your reply compliments the message. I love em both!

Religion & Spirituality / Re: Love and the Law
« on: Sunday February 10, 2019, 08:07:56 PM »
I applauded the reply, then the smite that was showing before was deleted and an applauded was added to the reply. My question, is any part of the message I posted being refuted?

Introductions / Re: Welcome to ALL the great new contributing members
« on: Sunday February 10, 2019, 08:04:04 PM »
My applauds just stopped working for me. Why?

General Discussion / Re: Let Us Show Support...
« on: Sunday February 10, 2019, 07:59:12 PM »
I just finished dinner, so yeah, it's coffee time now for me to!  8)

Religion & Spirituality / Re: Love and the Law
« on: Sunday February 10, 2019, 07:34:17 PM »
Disliking the message I posted, but liking the one reply to the message makes no sense to me (marking as such). Please explain.


Religion & Spirituality / Re: Christ and the Law
« on: Sunday February 10, 2019, 07:32:40 PM »
Disliking the message I posted, but liking the one reply to the message makes no sense to me (marking as such). Please explain. Thanks. neverfear

Religion & Spirituality / Christ and the Law
« on: Sunday February 10, 2019, 05:06:12 PM »
Christ and the Law

From: The Institutes of Biblical Law (Volume 1 ), by: Rousas John Rushdoony

pg. 302-308

The cross of Christ is often cited as being the death of the law, and it is commonly stated that in Christ the believer is dead to the law. Romans 7: 4 - 6 is cited as evidence for this opinion, although nothing is said about Romans 8 : 4. St. Paul's point is that we are free from the law, or dead to the law, as a sentence of death against us, but we are alive to it as the righteousness of God. Christ, as our substitute, died for us, and we are dead unto the law in Him, and also alive unto the law in Him. The very death of Christ confirmed the law: it revealed that God regards the death penalty as binding for violation of His law, so that only the atoning death of Christ could remove the curse of the law against sinners.

In Ephesians 2 : 1 - 10, St. Paul makes clear again the meaning of the law in relationship to the cross. In commenting on St. Paul's description of sinners as "dead in trespasses and sins" (vs. 1), Calvin stated:

He does not mean that they were in danger of death; but he declares that it was a real and present death under which they laboured. As spiritual death is nothing else than the alienation of the soul from God, we are all born as dead men, and we live as dead men, until we are made partakers of the life of Christ,—agreeably to the words of our Lord, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live" (John v. 25 ).

In this condition of spiritual death, men are governed by demonic forces and impulses in fulfilment of their own sinful nature (vss. 2, 3 ) as "children of disobedience"; Calvin commented on this latter phrase, "Unbelief is always accompanied by disobedience; so that it is the source—the mother of all stubbornness." Very bluntly, Calvin affirmed after St. Paul "that we are born with sin, as serpents bring their venom from the womb."

What then is the remedy for man? Clearly, the remedy is not the law. Man has broken the law, is dead in sin and cannot keep the law. Calvin pointed out, of Ephesians 2 : 4, that "there is no other life than that which is breathed into us by Christ: so that we begin to live only when we are ingrafted into him, and begin to enjoy the same life with himself." Our salvation is entirely of God's grace, totally His work (vs. 8 ). In Calvin's words, "God declares that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. . . . If, on the part of God, it is grace alone, and if we bring nothing but faith, which strips us of all commendation, it follows that salvation does not come from us." The faith itself is the gift of God (vs. 8 ). All Scripture is emphatic: God is man's only redeemer; the law is not given as man's way of salvation but as God's way of righteousness, His law for His chosen people, His kingdom. The law therefore came "through Moses" (John 1 : 17 )—from God through Moses—because it is the law for God's kingdom. Where converted into a way of salvation, the law is perverted. Where the law represents the government and obedience of faith, there the law fulfils its God-given purpose. In Calvin's words again, "man is nothing but by divine grace."
In Ephesians 2:10, St. Paul declares, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Calvin noted,

He says, that, before we were born, the good works were prepared by God; meaning, that in our own strength we were not able to lead a holy life, but only as far as we are formed and adapted by the hand of God. Now, if the grace of God came before our performances, all ground of boasting has been taken away.

Plainly, therefore, we are regenerated "unto good works," that is, unto obedience to God's law-word, and the purpose of our salvation, ordained beforehand by God, is this obedience.

But, some object, the law is called "carnal" in Scripture, as witness Hebrews 7 : 16. Calvin stated, "It was called carnal, because it refers to things corporeal, that is, to external rites." When St. Paul summons believers to "temperance," he is asking for obedience in a "carnal," that is, corporeal matter as well as with respect to an attitude of mind (Gal. 5:23).

The calling of believers is unto liberty, which means, St. Paul said, to love one another, i.e., to fulfil the law in relationship to one another (Gal. 5:13-14). In relationship to our fellow men and to God, the works of our fallen human nature are these:

Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law (Gal. 5:19-23).

St. Paul attacked the law as a saving ordinance, as man's way of salvation; he upheld the law as man's way of sanctification rather than justification. After citing lawless behavior, beginning with adultery, he cites godly behavior and says of it, "against such there is no law." Obviously, against the other catalogue of actions, beginning with adultery, there is a law, the law as given by God through Moses.

Thus, clearly, the law still stands. The implication of St. Paul's words is that there is a law against the catalogue of sins of Galatians 5 : 19 - 21 ; moreover, in terms of Ephesians 2 : 10, we are God's new creation for the purpose of keeping His law and performing good works. In what sense, then, is the law dead, or even wrong, and in what sense does it still stand?

First, as we have seen, the law as a sentence of death is finished when the guilty party dies or is executed. For believers, the death of Christ means that they are dead in Him to the death sentence of the law, since Christ is their substitute (Rom. 7 : 1 -6 ). This does not permit us to call the law "sin," for the law itself made us aware of our sinfulness before God, and our need of His Savior (Rom. 7 : 7 -12 ).

Second, our salvation in Jesus Christ sets forth the salvation by God's gracious act which is the only doctrine of salvation all Scripture sets forth. The sacrificial and ceremonial law set forth the fact of salvation through the atoning act of a God-given substitute, an animal whose innocence typified the innocence of the one to come. The Messiah, the Lamb of God, having come, the old, typical laws of sacrifice and their priesthood and ceremonies were succeeded by the atoning work of Christ, the great High Priest (Heb. 7 ). It is a serious error to say that the civil law was also abolished, but the moral law retained. What is the distinction between them? At most points, they cannot be distinguished. Murder, theft, and false witness are clearly civil offenses as well as moral offenses. In almost every civil order, adultery and dishonoring parents have also been civil crimes. Do these people mean, by declaring the end of civil law, that the Old Testament theocracy is no more? But the kingship of God and of His Christ is emphatically asserted by the New Testament and especially by the book of Revelation. The state is no less called to be under Christ than is the church. It is clearly only the sacrificial and ceremonial law which is ended because it is replaced by Christ and His work.

Third, the law is condemned by the New Testament as a means of justification, which it was never intended to be. The law is not our means of justification or salvation, but of sanctification. Phariseeism had perverted the meaning of the law and made it "of none effect," according to Christ's declaration (Matt. 15 : 1 -9 ). What the Pharisees called the law was "the commandments of men" (Matt. 15 : 9 ), and against this Christ and St. Paul levelled their attack. The law in this sense never had any legitimate status and must in every age be condemned. The alternative to antinomianism is not Phariseeism or legalism. The answer to those who want to save man by law is not to say that man needs no law.

Phariseeism or legalism leads to statism. If law can save man, then the answer is that society must work to institute a total law order, to govern man totally by laws and thus remake man and society. This is the answer given by statism, which invariably draws its strength from Pharisaic religion. Socialism and communism are saving law orders, and the call by preachers of the social gospel for a "saving society" is an expression of faith in man's law as savior. This latter point is important: God's law does not permit itself to be assigned a saving role, and as a result man devises a humanistic law-order for the total regeneration of man and society by means of total government. Biblical law has a limited role; a saving law must have an unlimited power, and as a result, Biblical law is replaced by Phariseeism with a total law. The modesty of God's law was an offense to the Pharisees. Thus, whereas the law required only one fast a year, on the Day of Atonement, and then only until sundown, the Pharisees fasted twice a week (Luke (18 : 12 ). A yearly fast which ended in a banquet involved no government over man; a twice-weekly fast both governs man and becomes a means of self-commendation before God and man.

The law is thus to be condemned when it is made into more than law, when it is made into a savior, or a favor done to God rather than man's necessary obedience and response to God's mandate and calling. Law is law, not salvation, and the law as savior leads to statism and totalitarianism.

Antinomianism, on the other hand, leads to anarchism. Religious antinomians are usually practical rather than theoretical anarchists. Their disinterest in law leads them to surrender the civil order to the enemy and to further the decline of law and order. Although antinomians would be shocked if called anarchists, they must be so designated. The logical implication of their position is anarchism. If Christ has abolished the law, why should society maintain it? If the Christian is dead to the law, why should not the Christian church, state, school, family, and calling be also dead to the law? A consistent faith on the part of antinomians would require them to be anarchists, but perhaps consistency is itself too much of a virtue, too much of a law, and too intelligent a position to ask from such stupidity.

The law in every age sets forth the holiness of God. The holiness of God is His absolute distinction from all His creature and creation, and His transcendent exaltation above them in His sovereign and infinite majesty. This separation of God is also His moral separation from sin and evil and His absolute moral perfection. As Berkhof noted,

The holiness of God is revealed in the moral law, implanted in man's heart, and speaking through the conscience, and more particularly in God's special revelation. It stood out prominently in the law given to Israel.

There can be no holiness, no separation unto God, without the law of God. The law is indispensable to holiness.

The law is also basic to the righteousness of God. Again, Berkhofs phrasing is to the point:

The fundamental idea of righteousness is that of strict adherence to the law. Among men it presupposes that there is a law to which they must conform. It is sometimes said that we cannot speak of righteousness in God, because there is no law to which He is subject. But though there is no law above God, there is certainly a law in the very nature of God, and this is the highest possible standard, by which all other laws are judged. A distinction is generally made between the absolute and the relative justice of God. The former is that rectitude of the divine nature, in virtue of which God is infinitely righteous in Himself, while the latter is that perfection of God by which He maintains Himself over against every violation of His holiness, and shows in every respect that He is the Holy One. It is to this righteousness that the term "justice" more particularly applies.

The righteousness of God is revealed in the law of God, and the norm by which men are declared to be sinners is their violation of God's law. The sin of Adam and Eve was their violation of God's law, and the criterion of a man's faith is the fruit he bears, his works, in brief his conformity to the law of God, so that the law is his new life and nature (Matt. 7:16-20; James 2:17-26; Jer. 31:33). In the neglect or defiance of God's law, there can be neither righteousness nor justice. To forsake God's law is to forsake God.

The law is also basic to sanctification. Sanctification cannot be confused, as Berkhof pointed out, with mere moral rectitude or moral improvement.

A man may boast of great moral improvement, and yet be an utter stranger to sanctification. The Bible does not urge moral improvement pure and simple, but moral improvement in relation to God for God's sake, and with a view to the service of God. It insists on sanctification. At this very point much ethical preaching of the present day is utterly misleading: and the corrective for it lies in the presentation of the true doctrine of sanctification. Sanctification may be defined as that gracious and continuous operation of the Holy Spirit, by which He delivers the justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works.

According to St. Paul, "faith cometh by hearing, and hearing by the word of God" (Rom. 10 : 17 ) ; the law is written into every fiber of that word. If this law-word is basic to faith and to hearing, it is clearly basic to the believer's growth in sanctification. Sanctification depends on our law-keeping in mind, word, and deed. The perfection of the incarnate Word was manifested in His law-keeping; can the people of His kingdom pursue their calling to be perfect in any way other than by His law-word?

If the law is denied as the means of sanctification, then, logically, the only alternative is Pentecostalism, with its antinomian and unbiblical doctrine of the Spirit. Pentecostalism does, however, represent a very logical outgrowth of antinomian theology. If the law is denied, how is man then to be sanctified? The answer of the Pentecostal movement was an attempt to fill this lack. Protestant theology left man justified but without a way to be sanctified. The holiness movement, with its belief in the instant perfection of all believers, ran so clearly counter to common sense: any observer could see that the holiness people were and are extremely far from perfection! The answer of Protestant Pentecostals and Roman Catholic ascetics and ecstatics has been this doctrine of the Spirit. Ostensibly super-normal and antinomian manifestations of the Spirit place the believer on a higher plane. Many parallel movements, like Keswick, cultivate this higher way as the alternative to law for sanctification. These movements at least represent a logical concern for sanctification, although an illicit one. Deny the law, and your alternatives are either indifference to sanctification, or Pentecostalism and similar doctrines.

The disinterest in or contempt for canon law is a part of this anti-nomianism. To separate the law from the gospel is to separate oneself from the law and the gospel, and from Christ. When God the Father regarded the law as so binding on man that the death of God's incarnate Son was necessary to redeem man, He could not regard that law as something now trifling, or null and void, for man. Man is saved "that the righteousness of the law might be fulfilled" in him (Rom. 8 :4 ). To say that man is no longer under the law, and yet obliged to avoid murder, adultery, theft, false witness, and other sins, is to play with words. Either a law is a law and is binding, or it is no law, and man is not bound but is free to commit those acts.

The commandment, "Thou shalt not kill," means that man's life cannot be taken. Is not the perversion of the word of life a means of taking or injuring life? Must not false preachers be termed murderers? In an age when the foundations of law are under attack, the faithful servant of God will most zealously and clearly proclaim that law. In Martin Luther's words,

If I profess with the loudest voice and clearest exposition every portion of the truth of God except precisely that little point which the world and the devil are at the moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Where the battle rages, there the loyalty of the soldier is proven, and to be steady on all the battlefield besides, is merely flight and disgrace if he flinches at that point.

With Adam's fall, man fell, and God's law-order was broken. With Christ's victory, man in Christ triumphed, and God's law-order was restored, with its mandate to exercise dominion under God and to subdue the earth. Can any man of God proclaim less?

Religion & Spirituality / Love and the Law
« on: Sunday February 10, 2019, 04:24:01 PM »
The law of God is not a blind, impersonal, and mechanically operative force. It is neither Karma nor fate. The law of God is the law of the absolute and totally personal Creator whose law operates within the context of His love and hate, His grace towards His people and His wrath towards His enemies. A current of electricity is impersonal: it flows in its specified energy when the conditions for a flow or discharge of energy are met; otherwise, it does not flow. But the law of God is not so: it is personal; God restrains His wrath in patience and grace, or He destroys His enemies with an over-running flood of judgment (Nahum 1 : 8 ). From a humanistic and impersonalistic perspective, both the mercy of God to Assyria (Jonah 3 : 1 - 4 : 3 ) and the judgment of God on Assyria (Nahum 1 : 1 - 3 : 19 ) seem disproportionate, because an impersonal law is also an external law: it knows only actions, not the heart. Man, as he applies the law of God, must judge the actions of man, but God, being absolute, judges the total man with total judgment. The jealousy of God is therefore the certain assurance of the infallibility of God's court of law. The evil which so easily escapes the courts of state cannot escape the judgment of God, which, both in time as well as beyond time, moves in terms of the total requirements of His law. The jealousy of God is the guarantee of justice. An impersonal justice in a world of persons means that evil, being personal, can escape the net of the law and reign in laughing triumph. But the jealous God prevents the triumph either of Canaan or an apostate Israel or church. Without a jealous, personal God, no justice is possible. The doctrine of Karma only enthrones injustice: it leads to the most vicious and callous kind of externalism and impersonalism. The people of Karma spare their monkeys but destroy one another; Karma knows no grace, because Karma in essence knows no persons, only actions and consequences. The escape from Karma becomes Nirvana, the escape from life.

Permissiveness and antinomianism come as a shock to many evangelical, fundamentalistic, Lutheran, Calvinist, Anglican, Baptist, Roman Catholic, and other circles. Opinions are becoming the rule rather than the exception. Those who oppose them are in the minority, and they lack the theological grounds, usually, to be effective in their opposition, because, where the law is set aside, then the ethics of love takes over. Where antinomianism prevails, love becomes the new "law" and the new savior: it is then the answer to every problem, to perversion, criminality, heresy, and all things else. Where love is the answer, all law and order must give way to the imperative of love. People believe in love as the cure-all.

Love without law is total permissiveness: it is ultimately a denial of good and evil in favor of a supposedly higher way. The ethics of love leads to situation ethics, in that, instead of God's absolute law, the morality of a situation is determined by the situation itself and the loving action it calls for. Wherever the law is denied, the logic of that position leads inevitably to situation ethics unless the rule of law is restored in life and thought.

Those evangelical circles which, denying the law, are still not in situation ethics, represent merely cases of arrested development: an administrative fiat, like a papal encyclical, blocks the logical progress into situation ethics.

The law is necessary and basic to Christian faith. Love, in Biblical thought, is not antinomian: it is the fulfilling of the law (Rom. 13 : 8 - 10 ). Old-fashioned fathers are thus scripturally sound in declaring that they administer their discipline as an act of love.

Love, as the great humanistic virtue, has become all-important. Those who belong to the party of love are the holy ones of the humanistic world even in the commission of crimes, whereas the orthodox Christian, as a hate-monger by definition, is guilty even in the non-commission of a crime.

Love does appear in the law, but in the context of law, not humanistic feelings. Love of neighbor is required by the Mosaic law in Leviticus 19 : 17, 18 : Thou shalt not hate thy brother in thine heart; thou shall in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

St. Paul's explanation sums up the matter: "Love worketh no ill to his neighbour: therefore love is the fulfilling of the law" (Rom. 13 : 10 ) To love one's neighbor means to keep the law in relation to him, working him no ill, in word, thought, or deed. If a neighbor's course of action leads to evil, or to problems, a word of warning is to be given as a means of preventing him ill. The meaning of neighbor in this passage ( Lev. 19 : 17, 18 ) is a fellow believer. In Leviticus 19 : 33, 34, it includes foreigners and unbelievers. The law of love here gives no grounds for trying to govern our neighbor, nor does it reduce love to a frame of mind: it is a principle which is manifested as a totality in word, thought, and deed. The Bible is not dualistic in its view of man: it does not recognize a good heart with evil deeds. Man is a unit. As a sinner, he is clearly evil. As a redeemed man, he is in process of sanctification, and thus manifests both good and evil, but an evil thought begets an evil deed as clearly as a godly thought begets a godly act.

"Every imagination of the thoughts" of man's heart is "only evil continually" (Gen. 6 : 5 ), and it is a part of that evil imagination for man to think well of his evil. Because man is a sinner, he cannot take the law into his own hands: Thou shalt not avenge" (Lev. 19 : 18 ). Because man is not God, man cannot therefore assume the judgment seat of God to judge men in terms of himself. We cannot condemn men for their likes or dislikes in terms of ourselves. We can judge them in relationship to God, whose law alone governs and judges all men. Personal judgment is forbidden: "Judge not . . ." (Matt. 7 : 1 ), but we are required to "Judge righteous judgment" (John 7 : 24 ).

The Pauline principle states the issue clearly with respect to love: first, it works no ill to his neighbor; second, love is the fulfilling of the law. To work ill to one's neighbor is clearly forbidden. It is a form of killing our neighbor's life and liberty.

Biblical law had no prison sentences. Men either died as criminals or made restitution. Biblical law requires a society of free men whose freedom rests in responsibility. Biblical law protected a man who accidentally killed a man, as in the case of two men chopping wood, and the axe-head of one flying off and killing the other. Cities of refuge protected the man from a blood feud (Deut. 19 : 1 - 10 ; Ex. 21 : 13 ; Num. 35 : 9 - 22, 29 - 34 ). Murder, however, was punishable by death (Deut. 19 : 11 - 13 ; Num. 35 : 23 - 28,30 - 33 ; Lev. 24 : 17 -22 ; Ex. 21 : 12 - 14,18 - 32 ), and no exception to this sentence was permitted by law.

The test of love was thus the act of love. Love works no ill to the neighbor, and love means the keeping or fulfilling of the law in relationship to other men. Love is thus the law-abiding thought, word, and act. Where there is no law, there is also no love. Adulterous persons do not love their spouses, although they may claim to do so; they may enjoy their wives or husbands, as well as their lovers, but love is the keeping of the law. Humanistic man, having forsaken law, must then logically forsake love also.

Rousas John Rushdoony

General Discussion / Re: Any empaths here?
« on: Saturday September 01, 2018, 03:30:55 AM »

Introductions / Re: Hello from Colorado
« on: Saturday September 01, 2018, 03:29:52 AM »
Hey JD! Northern Colorado here.

Religion & Spirituality / Re: The False Rapture
« on: Thursday August 09, 2018, 06:15:07 PM »


But what of Zec 14:4, 5 and Jude 14. They both state that Jesus will come with saints. Doesn't this prove the saints are in heaven before the second coming? No, these are references to the third coming of Jesus, when he does come with all the saints in the New Jerusalem <NOBR>(Rev 21:2),</NOBR> but that is AFTER the 1000 years, for the great white throne judgment of all the resurrected wicked <NOBR>(Rev 20:11).</NOBR>

Matthew 24 gives us the timing of the gathering or rapture of the saints - after the tribulation and after the second coming. Verse 27 says He will come like lightning, the seven last plagues are the tribulation of verse 29. Verse 30 is the second coming, with the angels of God gathering the righteous in verse 31. Now notice verse 33-

Mat 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

So clearly Matt 24 is relating events that would be happening shortly prior to the second coming of Jesus and the gathering of the righteous, so-




And in what form will Jesus return, in spirit, or in the flesh?

Acts 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
Acts 1:10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel;
Acts 1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.




What will He bring with Him when He returns?

Rev 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

1 Th 4:15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [precede] them which are asleep.
1 Th 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
1 Th 4:17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

1 Cor 15:51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
1 Cor 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
1 Cor 15:53 For this corruptible must put on incorruption, and this mortal must put on immortality.




In the Old Testament, the story of Israel's bondage in Egypt is an example of the what will happen in the end times.

The Plagues on Egypt

1. Exo 7:17- Water to blood
2. Exo 8:2- Frogs
3. Exo 8:16- Lice
4. Exo 8:21- Flies
5. Exo 9:3 - Egyptian cattle died
6. Exo 9:9- Boils
7. Exo 9:18- Burning hail
8. Exo 10:4- Locusts
9. Exo 10:21- Darkness
10. Exo 12:12- Judgment to be executed
..... Exo 12:13- First born of Israel saved by the blood of the lamb.
....................... (the blood of the lamb represents the blood of Jesus)
..... Exo 12:29- First born of Egypt slain



Just as the plagues fell on Egypt, the last seven plagues will fall on the wicked before the second coming. Note that the last plague, immediately prior to the release of God's people, was the firstborn of Egypt being slain? This is symbolic of the destruction of the wicked (tares) at the second coming, prior to the gathering of the righteous (wheat) when God's people are set free from sin, as described in Matthew 13.

2 Tim 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

Rev 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Rev 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

Note that judgment has been decided BEFORE the second coming, Jesus comes with his reward for every man. The judgment is carried out, the separation of sheep and goats, wheat and tares, happens once at the second coming. Matthew 25 also supports the second advent rapture. Those who are not ready at the appointed time will be shut-out. There is no second chance.




Did the plagues of Egypt affect or harm the Jews?

Exo 9:6 And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.

Exo 9:26 Only in the land of Goshen, where the children of Israel were, was there no hail.

So how are the plagues on Egypt significant? How do they relate to the second coming?

1 Cor 10:11 Now all these things happened unto them (the Jews) for examples: and they are written for our admonition, upon whom the ends of the world are come.

They are an example for us to use to understand exactly what will happen in the end times. Again see Psalms 91:5-11. The plagues on Egypt demonstrate that God's people will live through the period of the last 7 plagues and be unaffected by them, by the power of God's protection.




Are there any other types of this kind, where God's people are protected untouched? Yes-

The flood of Noah - Gen 7
The fiery furnace of Babylon - Dan 3
The lion's den of Babylon - Dan 6

Jesus Himself established this principle beyond question, note His words:

John 17:15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

The righteous of the end times need not be removed from this earth to be kept safe from the plagues that Jesus Himself pours out. The testimony of Jesus makes that clear.

But isn't Rev 4:1, when John is called up into heaven, a type of the rapture, proving the rest of Revelation does not apply to the church? No. As Rev 4:2 explains, John was in the spirit. He was seeing visions of the future but he did not actually enter heaven. This was the second time that John was in the spirit, the first is Rev 1:10. He was also in the spirit in Rev 17:3 and Rev 21:10. To point to Rev 4:1 and claim it is the rapture, as some prominent pre-trib people do, can not be supported. As Rev 16:15 shows, Jesus has still not yet come between the sixth and seventh plagues (vials/bowls). The church is still on earth living through the plagues.

But what of Sodom and Gomorrah (Gen 19)?

How does this apply? Doesn't this contradict the second advent rapture principle being established here? Didn't Lot have to leave the city to be saved? Wouldn't he have suffered the fate of the wicked if he had stayed? Yes, he would have. Aha! Pre-tribulation rapture proved!!! No, not exactly. What are Sodom and Gomorrah types (examples) of in the end times? At what point MUST you be removed (from something) so as to not feel the wrath of God in the end times? Does the Bible tell us?

Rev 18:2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Rev 18:3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Rev 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Sodom and Gomorrah are a type of spiritual Babylon (apostate religion) in the end times.

2 Pet 2:6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

There is another type of spiritual Babylon in the Old Testament in Joshua 6:20,21 after the seven trumpets have been blown seven times and the walls of Jericho fell. The inhabitants of Jericho were all slain with the exception of Rahab the harlot and her family, in a story remarkably similar to the Passover. The seven trumpets are types of the trumpets of Revelation. Jericho represents Babylon in Revelation 18 and Rahab and her family represent those called out of harlot Babylon, before it and everyone in it, is utterly destroyed, yet Rahab did not need to physically leave Jericho in order to be saved.




Now look at the last 7 plagues -

(number = Egyptian counterpart)


1. Rev 16:2- Terrible sores (6)
2. Rev 16:3- The sea to blood (1)
3. Rev 16:4- The fresh water to blood (1)
4. Rev 16:8- Scorched by the sun
5. Rev 16:10- Darkness on spiritual Babylon (9)
6. Rev 16:10- Loss of support for spiritual Babylon
......................Frog like plague of unclean spirits (2)
7. Rev 16:17- Great earthquake and large hail (7)
......................Spiritual Babylon (Apostates) judged



A review of points established about the second coming "rapture":














I think the above 11 points are clearly derived by allowing the Bible to explain itself. Note that the pre-tribulation rapture advocates generally all say:

1. None of the seals have been opened.
2. None of the trumpets have sounded.
3. The Antichrist has not yet been revealed.
4. The form of the mark of the beast is not yet completely known.
5. The Seal of God is not yet clear.
6. The False Prophet is still unidentified.
7. The church will leave in the rapture prior to the antichrist, plagues and mark of the beast.
8. If you miss the rapture, you will get a second chance during the millennium, when God will rule on this earth for the 1000 years.
9. God is dealing differently with the Jews today, when compared to the Gentiles.

In each case, scriptural evidence can be presented which proves each of their points to be incorrect. Here I have dealt mostly with point #7, but do you notice there is a trend of ignorance and lack of concern advocated by pre-tribbers? They say that since the righteous will leave this earth before most of the events of the end times, you need not be concerned with any of it. Interesting stuff they say, but not really relevant to today's believer. Besides, according to them, what you do now does not matter anyway, you will get a second chance in the millennium. Nothing could be farther from the truth - it is a satanic lie. If your church advocates the pre-tribulation rapture, I submit that you are being misled and need to study the matter closely for yourself, and perhaps find a new church that teaches the truth.

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