vic66

christ was here referring division, schism due to the word of God, brother against brother

the saints on earth, the two witnesses, the 144000 of the twelve tribe of Israel all refer to jews. the 2 witnesses are risen up by God to preach to the Jews to give them a second chance to receive the gospel after the rapture and first resurrection had began. Christ is now reaching out to his brethren that rejected him just like joseph

God bless with great respect from myself thank you so much

God bless for informing me i wasn't fully aware, and i was hoping that Christians would only be to happy to have their godly articles shared especially when it's about promoting the peaceful nature of christ and the gospel freely have you received freely give. truth originates from God and he let us have his word with out any copy right or charge(not so with men sad) i'll be a bit more careful in future

jewish converts mainly during the great tribulation period at present i am not sure about gentiles salvation during the tribulation period there is many different views on this point the five wise virgin went with the groom at the mid night marriage call bible teaches that when he(Christ)will appear we will be like him for we(true born again believers) shall see him has he is (eternal, immortal) the church Christ bride is not appoint to wrath but to obtain salvation, Israel and the gentile nations will have to go through Jacobs trouble(note the term Jacob refers to the people of Israel. purging through fire of persecution for Israel to remove the rebels against God. also to bring the remnant of the Jewish nation to faith and repentance in Christ their rejected messiah note from chapter 1-3 revelation john writes to the churches we hear nothing more about the church on earth until 19 chapter, the woman who brought forth a man child speaks of Israel and the serpent casting flood of water after the woman, is the devil and the anti Christ persecuting the nation of Israel. especially those Jews who refuse to bow or take his mark and deny their new found faith in Christ. Zec 13:8-9kjv And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.

the church wont be around for the beast

christian must not be vessel of wrath Isaiah 52:7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

yes we need law enforcement, but christians are not called to use the carnal sword or enforce ungodly carnal worldly laws .2Cor 10:3-6. Christian are vessel unto honour purged from sin and meat for the master use . We are not to be vessel of wrath / ministers of wrath . Our job is to preach the gospel, we have the ministry of reconciliation . 3 For though we walk in the flesh, we do not war after the flesh: 4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled. But [we are different, because] our citizenship is in heaven. And from there we eagerly await [the coming of] the Savior, the Lord Jesus Christ; No soldier in active service gets entangled in the [ordinary business] affairs of civilian life; [he avoids them] so that he may please the one who enlisted him to serve.

YES CHRIST WILL WHEELED THE SWORD NEAR THE END OF THE GREAT TRIBULATION. BUT THE WEAPONS OF OUR CHRISTIAN WARFARE IS NOT CARNAL AS SOME MISGUIDED CHRISTIANS BELIEVE. THE GOSPEL PREACHING ON SUNDAY THE MACHINE GUN AND GLOCK ON MONDAY. TWO OPPOSITES

The Peaceful Nature of the Kingdom of God Jesus taught that the church which he was to build and the kingdom of heaven were one and the same. This is made clear by his use of the terms interchangably in Matthew 16:16-19. In Paul's writings he specifically says that Christians have been "translated into the kingdom" of Jesus Christ (Colossians 1:13). So Christ rules today over the lives of Christians who make up God's kingdom, the church. But what is the nature of this kingdom? May its subjects participate in warfare, with carnal weapons, and still have the approval of its King? In order to answer these questions, let us examine several Old Testament prophecies which point to the kingdom of Christ in the New Testament. In Micah 4:1-4, we have a prophecy which contains the following elements: (1) Its fulfillment would occur in the last days (of political Israel, not of the world). (2) The mountain of the house of the Lord would be established (a reference to the kingdom or church). (3) People of all nations would flow into this kingdom. (4) Its law, the Word of God, would go forth from Jerusalem. The fulfillment of this prophecy is found in the establishment of the church on the day of Pentecost and is recorded in the 2nd chapter of the Book of Acts. Briefly, here are the reasons why: (1) The events of Acts the 2nd chapter are said by the apostle Peter to have occurred on "the last days" (Compare Joel 2:28ff with Acts 2:17ff). (2) The church is repeatedly spoken of in the New Testament as the "house of God" (I Timothy 3:15; I Peter 4: 17). (3) The church was to be composed of people of all nations (Mark 16:15; Matthew 28:19) and on the day of Pentecost there were people present from "every nation under heaven" (Acts 2:5). (4) The apostles were told to begin their preaching of the Gospel of the kingdom from the city of Jerusalem (Luke 24:46-49; Acts 1:4, 12). Now let us notice an important element of the Micah prophecy. Among the nations who were to flow unto this "mountain of Jehovah's house" (the kingdom or church) there would be those who would "beat their swords into plowshares, and their spears into pruning-hooks" (Micah 4:3). It further states that "nation shall not lift up sword against nation, neither shall they learn war any more." The references to "many nations" inviting people to come to the Lord's house (verse 2) and one "nation" not lifting up sword against another (verse 3) refer to the people from all nations who embrace this house of God. Zerr's Commentary says, "Many nations means people from many nations." 18 This period of time does not refer to some golden age of the church on earth when everyone will be converted, nor does it refer to conditions in heaven. The context shows clearly that it is speaking of the church age which began on the day of Pentecost, as recorded in Acts 2, and which continues today. Thus, this prophecy tells of conditions in which we now live, when Christians from the various nations of the world will not take up arms to fight against each other. Commenting on this prophecy, Larry Jonas said, in "The Pattern", "It need only be a time when church members in every nation give up weapons...This prophecy is to be fulfilled by all who obey Jesus."19 Here, then, appears a prophecy of the peaceful nature of the kingdom of Christ, in which Christians would not be engaged in carnal warfare. Another prophecy bearing directly upon the peaceful nature of Christ's kingdom, the church, is found in Isaiah 11:1-10. That this passage alludes to the kingdom of Christ is seen by the fact that the apostle Paul quotes from this passage and applies it to Christ (Romans 15:12). Notice in Isaiah 11:6-9 that various wild animals are pictured as lying down together and even playing with children without harming them. Some have supposed that this refers to a future state of heavenly bliss, but recall that Paul attributes its fulfillment to the time when the Gentiles would have hope in Christ. This, of course, is the Christian dispensation, the church age in which we now live. The language of Isaiah describing the marvelous peace and contentment existing between animal life is simply prophetic imagery indicating the peaceful nature of God's people in the kingdom of Christ. Wallace gives the following comment on this section of Scripture: "The wolf, the leopard and the lion are representative of the wicked and violent passions of men—the wild beasts of human character. It is a prophetic Gospel promise that such evil spirits should be subdued by the reign of the Prince of Peace in the hearts and lives of his subjects."20 The above reference to Christ as "Prince of Peace" is taken from the unmistakable allusion to the Savior recorded in Isaiah 9:6-7. These prophecies, together with others which could be cited, show that Jesus' rule over the hearts of men in his New Testament kingdom would produce in them a nature totally adverse to the practices required by armed warfare. But so much for prophecy. Let us now turn our attention to the explicit teaching of the New Testament Scriptures concerning the peaceful nature of members of Christ's church. In the Sermon on the Mount Jesus bestowed his blessing upon the "peacemakers," stating that "they shall be called the children of God" (Matthew 5:9). Peace making was to be a notable characteristic of Christians. But members of the armed forces are rigorously trained in the art of war making. If, somehow, a fighting soldier could be considered a "peacemaker," then who should properly be classed as a "warmaker?" If being a peacemaker brings the promise of being called "children of God," what might those who wage war be called? Peacemakers do not fight, and warmakers are not peaceful! Perhaps one of the clearest passages of Scripture showing that Christians are not permitted to engage in carnal warfare is found in II Corinthians 10:3-4. These verses state: "For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds)." Paul here teaches that, although Christians live on earth in a human body, they are not to conduct themselves according to human standards. He does not deny that a Christian is at war, but he points out that the weapons used by the child of God are not the same as those used by non-Christians. The Christian is engaged in "the good fight of the faith," but he uses only those spiritual weapons which God mightily blesses in the overthrow of evil. Weymouth translates this passage, "The weapons with which we fight are not human weapons..." Taylor's "Living New Testament" paraphrases it in these words: "I use God's mighty weapons, not those made by men, to knock down the devil's strongholds." Phillips puts it this way: "The battle we are fighting is on the spiritual level. The very weapons we use are not those of human warfare but powerful in God's warfare for the destruction of the enemy's strongholds." So the Christian is engaged in a spiritual battle, against spiritual enemies and therefore must use spiritual weapons. This same conflict is described by the figure of "wrestling" in Ephesians 6:12, "For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in heavenly places." (American Standard Version) From this we can see that the Christian's struggle is against evil ideas; against wicked tendencies; against ungodly influences; against false philosophies; against all the powers of sin and wrongdoing. Even though these are formidable enemies, the weapons to be used in combating them involve no violence or bloodshed. To insure victory in this spiritual battle, the New Testament Scriptures refer us to the proper equipment called "the armour of God." This armour consists of truth, righteousness, the Gospel of peace, faith, salvation, the Word of God and prayer (Ephesians 6:10-18). How different these weapons are from those used in human warfare! They are specially designed to cast down "imaginations" and to capture "thoughts" with a view to bringing people to a "knowledge of God" and into "the obedience of Christ" (II Corinthians 10:5). They are to be used for elevating and blessing the spirit of man and not for harming or destroying his body. The nature, methods, equipment and aims of the Christian warfare are on a totally different plane than those of human warfare, which requires arms and violence to gain its temporal ends. Carnal weapons are not used in a spiritual war, and spiritual weapons are powerless in a carnal war. The Christian is engaged in only one war, a spiritual one. He is authorized to use only one type of weapon by his Commander, spiritual ones. This means that he has absolutely no place participating in the carnal wars of men, fighting with fleshly weapons, devoted to a mere earthly cause, however noble that cause may appear in the eyes of men. Jesus made this principle clear on the occasion of his mock trial before Pilate. He said, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence" (John 18:36). Again we see the peaceful nature of the kingdom expressed by Christ himself. His disciples were forbidden to fight, even for the just cause of delivering the innocent Savior from the injustice of hateful men. Jesus acknowledged that if his kingdom had been as any other worldly kingdom, it would have been a natural consequence for his followers to engage in armed conflict to protect their king and to advance their cause. But Christians sustain such a relationship to Christ which demands that their primary allegiance be to him. If they are not permitted to fight to protect or promote his kingdom, how could they possibly be allowed to engage in a war involving a lesser, earthly kingdom? If a servant of Christ is forbidden to kill on behalf of the King of Kings, the Creator of the universe, how could he be allowed to kill on behalf of a temporal government led by fallible men? Unless it can be shown that earthly kingdoms take preeminence over the heavenly kingdom, it stands that whatever is not permitted for the highest order is certainly forbidden for all lower orders. One incident in Jesus' life stands out as an example of the enforcement of this principle. As Jesus was being arrested in the garden of Gethsemene, one of his disciples drew a sword and attempted to slay one of the arresters. The blow failed to inflict a mortal wound and resulted only in severing the man's ear. Jesus immediately touched the ear and healed him, and then said to Peter, "Put up again thy sword into its place: for all they that take the sword shall perish with the sword" (Matthew 26:52). Here is the case of a small band of disciples being accosted by an angry, armed mob intent on taking their leader to what appeared his certain death. If the use of a defensive sword on behalf of a righteous cause were ever justified, it would certainly have been proper in this instance. But Jesus said, "Put up again thy sword." By this command the Lord disarmed every person who would resort to unrestrained, destructive violence as a means of accomplishing his aim. Jesus was not denying the use of the sword simply because he realized that his earthly mission required submitting to death, for he gives, as the reason, a universal principle. "All they that take the sword shall perish with the sword" is equivalent to saying, "Killing is futile, for it only results in being killed." This principle holds true generally whether death comes through the vengeance of a victim's friends or whether it comes from an enemy soldier on the battlefield of war. Jesus denies the use of a deadly weapon for the purpose of maliciously killing people. And this prohibition serves as another stone in the mountain of New Testament teaching which restricts a Christian from participating in armed warfare. NOTES FROM CHAPTER NINE 18. E. M. Zetr, BIBLE COMMENTARY, (St. Louis, Mo.: Mission Messenger: 1955) Vol. 4, p. 327. 19. Larry Jonas, "Nationalistic Militarism," THE PATTERN (Vancouver, Wash.: Vol. 7, No. 11, Nov. 1, 1964) 20. Foy E. Wallace, Jr., GOD'S PROPHETIC WORD, (Oklahoma City: Foy E. Wallace, Jr. Publications: Revised edition, 1960) p. 492.

Are You a Soldier? What does Scripture say about engaging in earthly warfare? In what sense is every Christian a soldier of Jesus Christ? Do you realize that we are involved in a great spiritual conflict every day? This study will discuss these and other relevant topics! The Christian is a soldier. He is a participant in a war of immense proportions. His entire life is involved in this conflict! The war will continue until Christ returns in victory over His foes. Scripture repeatedly refers to this lifelong spiritual battle we are waging against our spiritual, unseen enemy—Satan. Paul makes reference to this spiritual warfare when he writes, "Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier" (2 Timothy 2:3-4). Notice that we are soldiers of Christ and not of Caesar or any other earthly ruler, whether he be president, king, or sovereign dictator. Because of this, Paul was able to call Epaphroditus and Archippus his "fellow-soldiers" (cf. Phil. 2:25; Phile. 2). Furthermore, we are so devoted to our responsibilities as the Lord’s soldiers and so intent on pleasing Him that we have neither the time nor the interest to become entangled in "the affairs of everyday life" (v. 4; cf. 1 Cor. 7:29-31). A Spiritual War We must realize that we are participating in spiritual warfare, not carnal or fleshly warfare. Paul specifically says, "Though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses" (2 Cor. 10:3-4). With spiritual weapons, we are actively "destroying" and "demolishing" everything that would oppose the knowledge of God (v. 5, NASB, NIV). With the spiritual "armor of God" we are enabled to "stand firm against the schemes of the devil" (Eph. 6:11) and resist his wicked advance in the world and in our lives (v. 13). Paul definitely says that our warfare is spiritual in nature: "Our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places" (v. 12; cf. vv. 13-20; 1 Thess. 5:8). We fight unseen realities rather than national opponents. We believe in warfare, but ours is a spiritual war, far greater than the carnal wars fought to defend and advance the transitory and imperfect kingdoms of men. The "domain" and "glory" of "the kingdoms of the world" belong to Satan our adversary (Luke 4:5-6), but John the apostle, in vision, heard the announcement that "the kingdom of the world has become the kingdom of the Lord, and of His Christ; and He will reign forever and ever" (Rev. 11:15; cf. v. 17). The words of Christ bear like testimony: "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, that I might not be delivered up to the Jews; but as it is, My kingdom is not of this realm" (John 18:36). Jesus was king of truth (v. 37; cf. 14:6) and we who have received Him as truth fight a spiritual war, as spiritual soldiers, wearing spiritual armor, bearing spiritual weapons, in His spiritual kingdom! Christ is King of King and Lord of lords! Our Sovereign Commander will be victor over Satan, his angels, and the world (Rev. 17:14; 19:11-18). What should be the Christian’s attitude toward carnal or earthly warfare, in contrast to spiritual warfare? How should he view the military profession, the military industry, and production of instruments of war and bloodshed? These questions do have answers but they will only make sense if you, personally, know God the Father through Jesus Christ His Son. Only if you know the Prince of Peace will you be able to understand the way of peace that He brings to our hearts (John 16:33) and brings to His followers (Eph. 2:14-17). Paul the apostle wrote, "A natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no one" (1 Cor. 2:14-15). While certain facts of the Bible may be seen and acknowledged (including the truths which follow), the deeper import of them simply will not be perceived or embraced. With these thoughts in mind, the following considerations should help the sincere follower of Christ to decide what Scripture says about participating in earthly, carnal warfare. Questions that You Must Face (1) Would Jesus Christ, the "Prince of Peace," engage in armed warfare in support of an earthly kingdom on earth? (Isaiah 9:6; Luke 9:54-55; 23:33-34) The Christian is to be Christlike in his attitudes, words, and behavior. He should ask, "What would Jesus do?" as he makes decisions in life. Can you conceive of Jesus clothed in a military uniform, bearing arms, under an earthly commander, taking orders to kill enemies from another nation? "The one who says he abides in Him ought himself to walk in the same manner as He walked" (1 John 2:6). " Christ also suffered for you, leaving you an example for you to follow in His steps" (1 Peter 2:21b). (2) Is the Christian to love all people and do good to all people, including his enemies? Every Christian is to be characterized by love and goodwill toward others, including those who have made themselves his enemy. We are instructed how we should respond to others who hate us and harm us. Just as God is love (1 John 4:8, 16), so the Christian walks in the way of love and goodwill. Is it loving to destroy the enemy and his family? Is it good to maim, harm, and injure both our enemy and innocent people from our enemy’s country? "Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you" (Luke 6:27-28; cf. vv. 32-36; Matt. 5:43-48). " May the Lord cause you to increase and abound in love for one another, and for all men" (1 Thess. 3:12). " See that no one repays another with evil for evil, but always seek after that which is good for one another and for all men" (1 Thess. 5:15). (3) Would war cause Christian to fight against Christian if they were to fight for their respective nations? Christians are found in all the nations of the world (Matt. 28:19; Mark 16:15; Rev. 7:9; Col. 1:23). Instead of fighting against His brothers, the Christian is to love his brothers just as Christ loved him! He is to lay down his life for his brothers rather than harming them and killing them because they happen to live in another country. "A new commandments I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another" (John 13:34-35; cf. 15:12). " We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren" (1 John 3:16). See also: 1 Peter 1:22; 4:8; 1 John 3:10, 14-16; 4:7, 11-12, 20-21; 1 Thess. 4:9-10; Heb. 13:1. (4) Does war tend to brutalize and harden the participant? War definitely does cause the soldier to lose compassion, tenderness, kindness, and sympathy. Many men testify that they learned to hate, to injure, and even to kill others while learning to fulfill the duties required in the military. Men harden their conscience so they can carry out brutal acts of violence against other people. "Holy and beloved, put on a heart of compassion, kindness, gentleness and patience" (Col. 3:12; cf. vv. 13-15). " Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. And be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you" (Eph. 4:31-32). " Let your gentle spirit be known to all men" (Phil. 4:5). (5) Did Jesus refuse to become involved in the political and nationalistic issues of His day? Jesus maintained a neutrality in the kingdoms of the world for He represented a spiritual kingdom while dwelling on earth. Although nationalistic fervor was intense during the period in which He lived, Jesus did not become embroiled in this attitude. He even prophesied that his nation would soon be destroyed because of their sin (in AD 66-70; cf. Luke 19:43-44; 21:20-24; 23:27-31), but His followers should escape Jerusalem and not join the rebellious resistance force (Luke 21:21; cf. Matt. 24:15-22). His disciples maintained the same perspective of neutrality and partook of a heavenly citizenship where their ultimate loyalty belonged. The body of Christ itself was a spiritual nation, scattered as pilgrims in the midst of the corrupt nations of earth. "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, that I might not be delivered up to the Jews; but as it is My kingdom is not of this realm" (John 18:36-37). " Render to Caesar the things that are Caesar’s; and to God the things that are God’s" (Matt. 22:21; cf. vv. 17-21; Mark 12:17; Luke 20:25). (Give to Caesar that which bears his image [the coin = taxes that are due], but give to God that which bears His image [man himself who bears the image of God].) " Our citizenship [commonwealth, homeland] is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ" (Phil. 3:20). " You are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession" (1 Peter 2:9a; cf. Matt. 21:43). (6) Were the early Christians instructed to flee when persecuted or were they told to defend themselves? When confronted with armed resistance, the early followers of Jesus were to flee to another place rather than fight with earthly weapons. When the cruel and idolatrous Romans would come upon Jerusalem, believers were to flee rather than fight. "Whenever they persecute you in this city, flee to the next" (Matt. 1023a). " When you see Jerusalem surrounded by armies . . . . Then let those who are in Judea flee to the mountains" (Luke 21:20-21; cf. Matt. 24:16; 13:14). See: 2 Cor. 11:32-33; Acts 9:23-25; 12:17; 14:6; 17:10; 20:3; 22:18-21; Matt. 12:14-15). (7) Is the spirit or attitude of Christ in harmony with the spirit of warfare? Indeed, the spirit and demeanor of the Lord Jesus is in complete contrast to the violent spirit of war. Nearly every characteristic that makes a good soldier (except order and discipline) is in conflict with the traits that make a worthy follower of Jesus. "Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves" (Matt. 10:16; cf. Luke 10:3). " [War is] a brutal, dirty, deadly affair" (General Thomas D. White). " I want every devilish, subtle device and every upper-handed operation possible to use against the Germans and Japs" (General William J. Donovan). " War is the trade of barbarians" (Napoleon). " The profession of a soldier is a damnable profession" (Sir John Sinclair). " War is nothing less than a temporary repeal of the principles of virtue" (Robert Hall). " God is forgotten in war; every principle of Christianity is trampled upon" (Sidney Smith). " War is antagonistic to Christianity for many reasons, but chiefly on account of the ugly passion it excites and the untold misery that it inflicts" (J.B. Remensnyder). " War is the concentration of all human crimes. Under its standard gather violence, malignity, rage, fraud, perfidy, rapacity, and lust. If it only slew men, it would do little. It turns man into a beast of prey" (Dr. Channing). " Its destructive effect upon the moral character of the nation that wages it is war’s final condemnation" (Walter Walsh). " Yes, war is hell, as General Sherman long ago told us; but he did not go on to tell us why. There is only one possible reason. Hell is not a geographical term; it is merely the expression of the spirit or condition of its inhabitants. War is hell because it transforms men into devils" (E.H. Crosby). (8) Is war a blatant violation of Christ’s "Golden" commandment and does it negate the principle of mercy or compassion? Do you want others to harm you or kill your loved ones? Then you must not destroy others or their loved ones. War does the opposite to the enemy nation as you would want that nation to do to yours. Instead of harming or killing our enemies, you must love, bless, and care for them. "Whatever you want others to do for you, do so for them" (Matt. 7:12). "Just as you want men to treat you, treat them in the same way" (Luke 6:31). " Blessed are the merciful, for they shall receive mercy" (Matt. 5:7; cf. James 2:13). (9) Do Christ’s servants fight fleshly battles for human state governments? Rather than fighting carnal battles, the Christian engages in spiritual warfare against spiritual enemies (evil demonic powers at work in the world, particularly in the lives of the unsaved). "We do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses" (2 Cor. 10:3b-4; cf. John 18:36-37). " Put your sword back into its place; for all those who take up the sword shall perish by the sword" (Matt. 26:52; cf. vv. 53-54; John 18:11). (Notice that Jesus here forbids a defensive sword for a just cause.) (10) What does Christ’s death on the cross demonstrate? When Jesus died on the cross for our sins, He manifested the epitome of nonresistant love. He laid down his life not only for his friends but also for His enemies. He offered Himself without retaliation, without reviling, and without bitterness. "Christ also suffered for you, leaving you an example for you to follow in His steps . . . while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously" (1 Peter 2:21, 23; cf. 3:9; 4:19; Matt. 26:53). " He was led as a sheep to the slaughter; and as a lamb before its shearer is silent, so He does not open His mouth" (Acts 8:32; cf. Isaiah 53:7). " I gave My back to those who strike Me, and My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting" (Isaiah 50:6). (11) What does the Great Commission have to do with carnal warfare? When one engages in carnal warfare, he violates Christ’s parting commission to proclaim His good news to every creature on earth. Instead of sharing the glad message of redeeming love, war sends a message of bloodshed and death. We cannot tell the gospel of peace and love to one we have killed! "Go into all the world and preach the gospel to all creation" (Mark 16:15). " Go therefore and make disciples of all the nations" (Matthew 28:19a). " Repentance for forgiveness of sins should be proclaimed in His name to all the nations" (Luke 24:47; cf. Acts 1:8). (12) What is the result of killing an unsaved enemy? If one kills a lost or unsaved enemy in warfare, this will result in his eternal condemnation and will send him to an everlasting hell. Can I have part in this dreadful finality to his opportunity of responding to Christ for salvation? "It is appointed for men to die once, and after this comes judgment" (Hebrews 9:27). " The rich man . . . died and was buried. And in Hades he lifted up his eyes, being in torment" (Luke 16:22-23). " He who does not obey the Son shall not see life, but the wrath of God abides on him" (John 3:36b). (13) Is the Christian to be peaceful and be a peacemaker? The believer definitely is to be characterized by a peaceful disposition and he is to seek peace with others and between others. He is to be a peace-maker and not a war-maker. "Blessed are the peacemakers, for they shall be called sons of God" (Matt. 5:9). " If possible, so far as it depends on you, be at peace with all men" (Romans 12:18). " Pursue peace with all men" (Heb. 12:14a). (14) Should the Christian retaliate against his personal enemies? The disciple of Christ must not pay back evil for evil. Then how can he be used as a pawn of the earthly power to retaliate against national enemies? Retaliation is part of the very makeup of warfare. Personal ethics must not be abdicated in acquiescence to the state. "Never pay back evil for evil to anyone . . . . Never take your own revenge, beloved, but leave room for the wrath of God; for it is written, ‘Vengeance is Mine, I will repay, says the Lord.’ But if your enemy is hungry, feed him; and if he is thirsty, give him a drink; for in so doing you will heap burning coals upon his head. Do not be overcome by evil, but overcome evil with good" (Romans 12:17, 19-21). " Do not resist him who is evil; but whoever slaps you on your right cheek, turn to him the other also" (Matt. 5:39; cf. vv. 38-42; Luke 6:29-30). " You [wicked rich men] have condemned and put to death the righteous man; he does not resist you" (James 5:6; cf. 1 Peter 2:18-24; 1 Thess. 5:15; 1 Cor. 4:12). " Not returning evil for evil, or insult for insult, but giving a blessing instead" (1 Peter 3:9a). (15) Should the Christian be used as an arm of the state in bearing the sword? The Christian is commanded to be subject to human civil government, but he is not instructed to participate in civil affairs nor bear the sword for the governmental powers. The believer must be absolutely submissive to the requirements of the civil authority (e.g., paying taxes, obtaining licenses, observing speed limits, etc.)—unless such submission violates the will of God (cf. Acts 4:19-20; 5:29). "Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves" (Rom. 13:1-2; cf. vv. 3-7; contrast 12:41-21 with this). " Remind them to be subject to rulers, to authorities" (Titus 3:1a). " Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. . . . fear God, honor the king" (1 Peter 2:13-14, 17b; cf. Matt. 22:21). (16) Could the Christian pray to God to bless his participation in waging carnal war? Obviously a disciple of the Lord could not pray for the blessings of God to rest on his taking the life and destroying the property of his enemy. "If we ask anything according to His will, He hears us" (1 John 5:14b). " Pray for those who mistreat you" (Luke 6:28b). " Pray for those who persecute you" (Matt. 5:44b). " I urge that entreaties and prayers, petitions and thanksgivings, be made in behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity" (1 Tim. 2:1-2; cf. vv. 3-4; Eph. 6:18). (17) Can the Christian wage a deadly, bloody, wicked war in the name of Christ his Lord? A believer really cannot participate in carnal warfare and do so by the authority of Christ, under His direction, according to His spirit of love, and as a follower of Him. "Whatever you do in word or deed, do all in the name of the Lord Jesus" (Col. 3:17a). (18) Is the Christian justified in doing wrong so that there might be a positive result? No, we must never do evil so that good may result. We must never do wrong in order to do right. We (Christians) must not wage carnal warfare (or prepare war materials, weapons, and munitions to support war) in order to overthrow an evil national ruler and secure earthly peace. (For instance, according to Christ, was killing hundreds of thousands of defenseless Germans or Japanese civilians justified in order to bring a more speedy end to the war? Or was rebelling against the British crown, thereby taking up arms, justified in order to secure political representation or obtain political liberty?) Paul said that some misguided people "slanderously reported" that he affirmed, "Let us do evil that good may come." His response was unequivocal: "Their condemnation is just" (Rom. 3:8). The doctrine that we are justified in doing wrong in order to bring good is false! We are never justified in doing evil to secure good. For the Christian, the means must be good as well as the end. (19) What does early church history demonstrate? History tells us that the early Christians refused to participate in warfare for one hundred years or longer after the days of the apostles. Some strong opposition continued for the next century, but a leavening influence had begun with some professing "Christians" in the military ranks. After the time of Augustine (AD 400-430), opposition, for the most part, ceased because of his "just war" doctrine. "No Christian ever thought of enlisting in the army after his conversion until the reign of Marcus Aurelius" around AD 173 (C.J. Cadoux). " It is quite clear that prior to about A.D. 174 it is impossible to speak of Christian soldiers" (Guy F. Hershberger). " Early second-century literature gives no direct evidence in regard to Christian participation in military service. The general statements which do occur imply a negative attitude. They reflect the Christian abhorrence of bloodshed and a general Christian affirmation about peace. . . . Only in the early 170’s do we find the first explicit evidence since apostolic times to the presence of [professing] Christians in the military service. . . . Finally Theodosius II in 416 decreed that only Christians could be in the army, for he wanted divine favor to rest with the armies of the Empire against the barbarian threat" (Everett Ferguson). " From the end of the New Testament period to the decade A.D. 170-180 there is no evidence whatever of Christians in the army" (Roland H. Bainton). " From about 174 A.D. on to the time of Constantine, about 313 A.D., there are indications that a few [professing] Christians were in the military service" (William Paul). " The period from A.D. 180 until the time of Constantine exhibits both in the East and West a number of more or less explicit condemnations of military service" (Bainton). (20) What did early church leaders actually write about warfare? There are too many quotations to include them all in this short treatment. As the above quotations reveal, the overwhelming testimony of the second and third centuries is that professing "Christians" opposed war and participation in warfare. Even after there is evidence that some professing "Christians" were found in the army by the latter second century, leaders continued to write of the peaceful nature of the way of Christ. Several of these quotations follow. "You shall not take evil counsel against your neighbor. You shall not hate any man" (Didache, ca. AD 115). " Do not seek to avenge yourselves on those who injure you. . . . And let us imitate the Lord, ‘who, when he was reviled, reviled not again’; when he was crucified, he answered not; ‘when he suffered, he threatened not’; but prayed for his enemies" (Ignatius, AD 110). " We who were full of war and murder of one another and all wickedness have each changed his warlike instruments—swords into plows and spears into agricultural implements" (Justin, AD 153). " I do not want to rule, I do not wish to be rich, I reject military command, I have hated fornication" (Tatian, ca. AD 170). " We have learned not only not to return blow for blow, nor to go to law with those who plunder and rob us, but to those who smite us on one side of the face to offer the other side also, and to those who take away our coat to give likewise our cloak" (Athenagoras, AD 180). " Since we consider that to see a man put to death is next to killing him, we have renounced such spectacles [gladiator contests]. How then can we, who do not look lest we be stained with guilt and defilement, commit murder?" (Athenagoras, AD 180). " How will a Christian war, indeed how will he serve even in peace without a sword, which the Lord has taken away? . . . The Lord, in disarming Peter, unbelted every soldier" (Tertullian, ca. AD 200). " A soldier of the government must be told not to execute men; if he should be ordered to do it, he shall not do it. He must be told not to take the military oath. If he will not agree, let him be rejected [from baptism]. A military governor or a magistrate of a city who wears the purple, either let him desist or let him be rejected. If a catechumen or a baptized Christian wishes to become a soldier, let him be cast out. For he has despised God" (Hippolytus, ca. AD 210-220). " We have come in accordance with the counsel of Jesus to cut down our warlike and arrogant swords of argument into ploughshares, and we convert into sickles the spears we formerly used in fighting. For we no longer take ‘sword against a nation,’ nor do we learn ‘any more to make war,’ having become sons of peace for the sake of Jesus, who is our leader" (Origen, ca. AD 250). " We fight better on behalf of the king. Indeed we do not fight at his side, even if he should command it, but we fight on his behalf, organizing our own army of piety through our petitions to God" (Origen, ca. AD 250). " Christians decline public offices not in order to escape these duties but in order to keep themselves for a more divine and necessary service in the church of God for the salvation of men" (Origen). " When God forbids us to kill, he not only prohibits us from open violence . . . but he warns us against the commission of those things which are esteemed lawful among men. Thus it will be neither lawful for a just man to engage in warfare" (Lactantius, early 300s). " If all without exception . . . would lend an ear for a little to his [Christ’s] salutary and peaceful rules . . . the whole world, having turned the use of steel into more peaceful occupations, would now be living in the most placed tranquility, and would unite in blessed harmony, maintaining inviolate the sanctity of treaties" (Arnobius, AD 310). Conclusion In view of these twenty weighty points against the Christian’s participation in warfare, we must determine to live nonconformed to the world. Paul wrote, "Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect" (Romans 12:2). We must choose to walk the "narrow way" that leads to life even when that way is far different from the "broad way" that the vast majority choose to walk (Matt. 7:13-14). The narrow way is one of love, peace and kindness—not only to fellow-believers but also to one’s enemies. The broad way is one of selfishness, hatred, violence, hostility, retaliation, and brutality. Rather than participating in carnal warfare with carnal weapons for carnal objectives, the Christian is involved in a life and death spiritual war against Satan and his evil allies. This war involves spiritual armor and spiritual weapons. What side will you choose? Questions for Your Consideration Sources for Your Study Some of the following books and pamphlets are available at the present time while a few of them may no longer be in print. If you cannot locate them, please write for further information about their availability. (You may also ask your library to obtain them through inter-library loan.) While each of these publications has merit, we cannot endorse all of the contents. William Paul, A Christian View of Armed Warfare! (P.O. Box 30526, Seattle, WA 98103). Everett Ferguson, Early Christians Speak (ACU Press, Abilene Christian University, Abilene, TX 79699). H. Leo Boles, The New Testament Teaching on War (Gospel Advocate Company, 1006 Elm Hill Pike, Nashville, TN 37210). War: A Trilogy, Three Perspectives—One Biblical Position (Star Bible Publications, Inc., Fort Worth, Texas 76182). Handbook for Conscientious Objectors (Central Committee for Conscientious Objectors, 2208 South Street, Philadelphia, PA 19146). J. C. Wenger, Separated unto God (Christian Light Publications, P.O. Box 1212, Harrisonburg, VA 22801-1212). Guy Franklin Hershberger, War, Peace, and Nonresistance (Herald Press, Scottdale, PA). John H. Yoder, What Would You Do? (Herald Press, Scottdale, PA). David Lipscomb, Civil Government (Gospel Advocate Company, 1006 Elm Hill Pike, Nashville, TN 37210). John Driver, How Christians Made Peace with War (Herald Press, Scottdale, PA). Duane Ruth-Heffelbower, The Christian and Jury Duty (Herald Press, Scottdale, PA). Lois Barrett, The Way God Fights (Herald Press, Scottdale, PA). John Horsch, The Principle of Nonresistance as Held by the Mennonite Church (Eastern Mennonite Publishing, Ephrata, PA). Bennie Lee Fudge, Can a Christian Kill for His Government? (C.E.I. Publishing Co., Athens, AL). Jean-Michel Hornus, It Is Not Lawful For Me to Fight (Herald Press, Scottdale, PA). Roland H. Bainton, Christian Attitudes Toward War and Peace (Abingdon Press, Nashville, TN). Joyce Miller, War-Torn Valley (Rod and Staff Publishers, P.O. Box 3, Hwy. 172, Crockett, KY 41413-0003). Aaron M. Shank, Studies in the Doctrine of Nonresistance (Rod and Staff Publishing, P.O. Box 3, Hwy. 172, Crockett, KY 41413-0003). Kniss, Why I Couldn’t Fight (Christian Light Publications, P.O. Box 1212, Harrisonburg, VA 22801). Lee M. Rogers, God and Government (Lee M. Rogers, Sheffield, AL). Richard Hollerma

We’re being forced to change our beliefs, says Christian GP fired over transgender viewsWe’re being forced to change our beliefs, says Christian GP fired over transgender views (msn.com) beliefs, says Christian GP fired over transgender views Steve Bird 6 days ago Like11 Comments| 3 %7B Australia live news updates: Victoria records 20 Covid deaths and NSW 12; Mark… %7B Gisele Bündchen shows off her VERY taut abs while jogging on vacation A doctor sacked from his job for refusing to call a transgender woman “she” is taking his case to the High Court claiming those with “gender-critical beliefs” are being “coerced and threatened”. %7B© Provided by The Telegraph Dr David Mackereth Dr David Mackereth was dismissed in 2018 as a disability assessor for the Department of Work and Pensions (DWP) after refusing to renounce his Christian belief that gender is determined biologically at birth. He told a manager that he would not call a transgender woman a “she”, adding that his faith meant he could not describe “any 6ft tall bearded man [as] madam’.” The following year, the Reformed Baptist went to an employment tribunal in Birmingham, claiming that he was unfairly dismissed because of his Christain beliefs. He claimed that the DWP’s refusal to allow him to address a client by their biological sex breached his rights to freedom of thought, conscience and rights to practise his religion. The medic told the hearing that he accepted transgender individuals “may find my views to be offensive”, but he had no intention of upsetting people but believed God made humans men or women. However, tribunal judges sitting in October 2019 concluded Dr Mackereth’s Christian belief was not protected by the Equality Act 2010, but was instead “mere opinion” so the DWP had not discriminated against him. They concluded that “his beliefs were likely to cause offence and have the effect of violating a transgender person’s dignity or creating a proscribed environment, or subjecting a transgender person to less favourable treatment”. %7B© Provided by The Telegraph Maya Forstater - Eddie Mulholland for The Telegraph Now, Dr Mackereth and the Christian Legal Centre, which is supporting his challenge, believe that a recent landmark ruling in favour of Maya Forstater will help them overturn his tribunal ruling in the High Court next month. Ms Forstater was sacked from her job at a think tank for saying people cannot change their biological sex. Although she lost her case at tribunal, she won a High Court appeal in 2019 when a judge found gender-critical beliefs fell under the Equalities Act, in part because they “did not seek to destroy the rights of trans persons”. The judge concluded her belief that sex is immutable was a philosophical position protected under equality laws because it fell far short of being an oppressive view, such as Nazism or totalitarianism, intended to harm others. Andrea Williams, the chief executive of the Christian Legal Centre, said that if Dr Mackereth’s original tribunal ruling was upheld, it would have “seismic consequences not just for the NHS and for Christians, but anyone in the workplace who believes and says we are created male and female”. She said that the judges’ conclusion that a “lack of belief in transgenderism... is incompatible with human dignity and conflict with the rights of others” meant the teachings of the Bible were being placed in a similar category to the beliefs of neo-Nazis and Holocaust deniers. Medicine cannot function ‘without moral integrity’ Dr Mackereth, 58, said: “The employment tribunal judgment from two years ago said to Christians ‘you have to believe in transgender ideology’. That is totalitarianism. “It is a difficult issue for everyone in the NHS. There has been an explosion of patients identifying as transgender. The ideology to affirm them is enforced in a complex, coercive and threatening way.” He added: “Everyone in the NHS should be able to say publicly without fear that a person cannot change sex. But instead, we are being forced to accept a massive change to our concept of the medical reality of sex, with no scientific basis for that change. “Without intellectual and moral integrity, medicine cannot function and my 30 years as a doctor are now considered irrelevant compared to the risk that someone else might be offended. “As Christians, we are called to love all people with Christian love. But we cannot love people truly when we live and disseminate a lie.” A DWP spokesman said: “We are unable to comment on ongoing legal proceedings.” Steve Bird 6 days ago Like5 Comments| 2 %7B

We’re being forced to change our beliefs, says Christian GP fired over transgender views Steve Bird 6 days ago Like5 Comments| 2 A doctor sacked from his job for refusing to call a transgender woman “she” is taking his case to the High Court claiming those with “gender-critical beliefs” are being “coerced and threatened”. Dr David Mackereth was dismissed in 2018 as a disability assessor for the Department of Work and Pensions (DWP) after refusing to renounce his Christian belief that gender is determined biologically at birth. He told a manager that he would not call a transgender woman a “she”, adding that his faith meant he could not describe “any 6ft tall bearded man [as] madam’.” The following year, the Reformed Baptist went to an employment tribunal in Birmingham, claiming that he was unfairly dismissed because of his Christain beliefs. He claimed that the DWP’s refusal to allow him to address a client by their biological sex breached his rights to freedom of thought, conscience and rights to practise his religion. The medic told the hearing that he accepted transgender individuals “may find my views to be offensive”, but he had no intention of upsetting people but believed God made humans men or women. However, tribunal judges sitting in October 2019 concluded Dr Mackereth’s Christian belief was not protected by the Equality Act 2010, but was instead “mere opinion” so the DWP had not discriminated against him. They concluded that “his beliefs were likely to cause offence and have the effect of violating a transgender person’s dignity or creating a proscribed environment, or subjecting a transgender person to less favourable treatment”. %7B© Provided by The Telegraph Maya Forstater - Eddie Mulholland for The Telegraph Now, Dr Mackereth and the Christian Legal Centre, which is supporting his challenge, believe that a recent landmark ruling in favour of Maya Forstater will help them overturn his tribunal ruling in the High Court next month. Ms Forstater was sacked from her job at a think tank for saying people cannot change their biological sex. Although she lost her case at tribunal, she won a High Court appeal in 2019 when a judge found gender-critical beliefs fell under the Equalities Act, in part because they “did not seek to destroy the rights of trans persons”. The judge concluded her belief that sex is immutable was a philosophical position protected under equality laws because it fell far short of being an oppressive view, such as Nazism or totalitarianism, intended to harm others. Andrea Williams, the chief executive of the Christian Legal Centre, said that if Dr Mackereth’s original tribunal ruling was upheld, it would have “seismic consequences not just for the NHS and for Christians, but anyone in the workplace who believes and says we are created male and female”. She said that the judges’ conclusion that a “lack of belief in transgenderism... is incompatible with human dignity and conflict with the rights of others” meant the teachings of the Bible were being placed in a similar category to the beliefs of neo-Nazis and Holocaust deniers. Medicine cannot function ‘without moral integrity’ Dr Mackereth, 58, said: “The employment tribunal judgment from two years ago said to Christians ‘you have to believe in transgender ideology’. That is totalitarianism. “It is a difficult issue for everyone in the NHS. There has been an explosion of patients identifying as transgender. The ideology to affirm them is enforced in a complex, coercive and threatening way.” He added: “Everyone in the NHS should be able to say publicly without fear that a person cannot change sex. But instead, we are being forced to accept a massive change to our concept of the medical reality of sex, with no scientific basis for that change. “Without intellectual and moral integrity, medicine cannot function and my 30 years as a doctor are now considered irrelevant compared to the risk that someone else might be offended. “As Christians, we are called to love all people with Christian love. But we cannot love people truly when we live and disseminate a lie.” A DWP spokesman said: “We are unable to comment on ongoing legal proceedings.” full artical at telegraph news paper

13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 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 them which are asleep. 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: 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. 18 Wherefore comfort one another with these words.

2Tim 3 kjv speaks well to your tread 1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as their's also was. 10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, thoroughly furnished unto all good works.