The Millennium and Christ's Kingdom

V Part Two

Pertains to the New Testament Kingdom

Of Christ, and it's peaceable relation to the world around it.

Note I did see some things a bit different and become a bit more tolerant of police and solders in a latter research as given at www.JesusAndWar.com. May God help us understand His plan! See this document for a stunning story related to these things! Hey Peachy the story is called.

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Index Part Two

M Chapter 7 Compares God's old era Kingdom with God's new era Kingdom.

M Chapter 8 Considers what type of Kingdom the Jews expected their long waited for Messiah to establish.

M Chapter 9 Considers how Christians as individuals or small groups should relate to those who would harm them.

M Chapter 10 Considers how the Christian is to relate to the wars fought among the nations.

M Chapter 11 Considers several Scriptures which possibly could be understood to mean that God's new era people can or should destroy their enemies.

V Chapter 12 Considers writing of several early Church fathers on this subject.

M Chapter 13 Considers how the Christian is not to resist evil and yet is to resist evil. Considers Christians treating others as they would want to be treated.

M Chapter 14 Considers the Christian giving his life for the sake of others. Considers the Christian's methods of protecting himself and others.

M Chapter 15 Considers how reasonable and justified the Christian is even though he cannot do violence to anyone in defending others. Considers how nations of this world fit into God's new era plan.

M Chapter 16 Considers possible reasons for the changes as between the old and new era. Considers material riches and knowledge as in the new era.

Addition 18 The Seventy Week Prophesy of Daniel 9:24-27

The following chapters 7-16 extensively consider the Kingdom that Christ established while on earth the first time, and give many Scriptures and issues which reveal that Christ then established a peaceable Kingdom. These chapters reveal that those prophesies concerning a peaceable Kingdom could already be significantly fulfilled in the peaceable Kingdom which Christ already established. Note these chapters could be considered to be a separate article.

M Chapter 7

Considers how God's Old Testament Kingdom Compares to the God's New Testament Kingdom Such as Christ Established While on Earth.

In the Old Testament era God's people went to war against their enemies and often killed many or all of them. When God established the Israelite nation He had given Moses many laws of war (Deu 20:1-20, Deu 7:1-2, Ex 23:23-33). God repeatedly commanded Moses and His people to utterly kill and destroy seven particular wicked nations when they entered the land of Canaan. Later on in Jewish history the Kings or Judges of Israel often inquired of God concerning how to fight their wars, and God answered them and helped them because he was very interested in the wars which Israel fought (Judges 20:23, 1 Sam 15:18, 1 Sam 23:2-4, 1 Chron 5:22). As God previously had destroyed the wicked in Noah's time with the great flood and destroyed Sodom and Gomorrah with fire from heaven, it appears God ordained that His people now should destroy the wicked. Although God had originally intended that His people should totally destroy all the wicked nations about them when they entered Canaan, yet because God's people so soon became unfaithful, God chose to leave several of these wicked nations exist around them by which He could test and punish His people if they were unfaithful (Judges 2:20-3:4). aM-7:1

The seed (children) of Abraham and Jacob largely made up the nation of Israel which nation God counted as His special people. As this special people and nation was faithful to God, He always supported them in their battles against their enemies. After the Kingdom of Israel divided into two Kingdom, known as Juda and Israel, God then most often was with and fought for the Kingdom of Juda. After the Kingdom of Israel had divided into the Kingdoms of Juda and Israel they then quite often even fought against each other. Although God most often supported Juda in their battles, yet God because of Juda's unfaithfulness, at times supported Israel in fighting against Juda (2 Chron 25:17-22, 28:1-9). Because of Juda's unfaithfulness they lost their favored position before God and God even supported numerous Gentile nations in their battles against Juda (2 Kings 23:36-24:2). When God sent Nebuchadnezzar King of the Chaldeans to fight against Juda, He then by the mouth of Jeremiah the prophet clearly and repeatedly told His people Juda that they should surrender to Nebuchadnezzar rather than resist and defend themselves against him. (Jer 21:8-10, & 24:5-10, & 27:12-13, & 38:2, & 38:17-23). aM-7:2

Now concerning the New Testament era how did God ordain or Jesus teach that God's New Testament people should exist in this world and relate to the nations and the wars among the nations? Although God in the Old Testament era gave His people many laws concerning warring against their enemies, and how to operate as a nation, yet in the New Testament God gave His people no teachings concerning how to fight and subdue their enemies or how to function as a defensed nation of this world. Jesus rather than teaching His disciples how to be a successful and secure nation of this world, advocated how His disciples were not of this world for which cause the world would hate them. Following are several such verses; aM-7:3

(John 15:19) "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." aM-7:4

(John 17:14-16) "I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. {15} I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. {16} They are not of the world, even as I am not of the world."

After Pilate had advocated to Jesus how that His own nation had delivered Him up to the authorities, Jesus, rather than identifying himself with the Jewish nation or any or any Kingdom of this world 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). aM-7:5

If God would have ordained that His people of the New Testament should operate as a defensed nation or nations, it is quite obvious that Jesus would not have spoken to Pilate as in the above verse. If God had ordained that His new era people should function as a defensed nation, it appears Jesus rather than speaking as above, rather should have endorsed the old political and war laws which God had given to Moses or some how gave some instruction on how God's New Testament people are to operate their defensed nation or nations. Apostle Paul speaking of God's New Testament people's existence or situation in this present world said, "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;)" (2 Cor 10:3-4). Considering all Scriptures and aspects it is quite clear that God rather than ordaining that His New Testament people should exist as a nation or nations of this world, instead ordained that His New Testament people should live among the nations such as were convenient and available and submit themselves to the laws of what ever nation they happen or chose to dwell within. Following are several Scriptures which instruct the New Testament people of God to be subject to the laws of the lands wherein they dwelt; aM-7:6

(Rom 13:1-2&6) "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. {2} Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. {6} For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing." aM-7:7

(Titus 3:1) "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work," aM-7:8

(1 Pet 2:13-14&17) "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; {14} Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. {17} Honour all men. Love the brotherhood. Fear God. Honour the king." Note God's usage or purpose of the governments and nations of this world is considered further later in this writing. aM-7:9

Some Pharisees in an attempt to get Jesus in trouble with the Roman authorities asked Christ whether it was lawful to pay taxes, hoping Jesus would disallow the paying of taxes, which if Christ would have done might have gotten Him into trouble. Yet Jesus in His answer revealed his followers have a responsibility to both the laws of the land and toward God saying "...Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's." (Luke 20:25). aM-7:10

Considering how Jesus taught that His followers and Kingdom is not of this world, and considering how the New Testament Scriptures teach that God's people are to submit themselves to the laws of the land wherever they dwell, it is quite obvious that God did not ordain that His New Testament people should function as a defensed and independent nation of this world as in the old era. Considering these things it rather is clear that God in the new era ordained a separation between Church and State (Nation) such as many people do acknowledge. Yet considering the above Scriptures it is clear that God's people are to pay their dues and taxes and nicely submit themselves to the laws of the nations in which they happen to dwell. aM-7:11

In Gal 5:22-23 Apostle Paul spoke of love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance: and then said against such there is no law. As a nation has no laws that conflict with the above virtues, it is clear that the Christian must abide by all the laws of the land. Yet do the above three Scriptures in paragraphs 7:7-10 mean that God's people without exception are to do whatever the nations wherein they dwell ask them to do, even if they would ask them to do things such as would be contrary to the teachings of Christ? Do the above Scriptures mean that where man's laws conflict with God's laws, God has ordained that His laws can be disobeyed and man's laws followed? aM-7:12

Jesus quite often taught that to be His disciple or follower, one would need to put Christ before all else. Jesus speaking of such spoke as in the following verses; aM-7:13

(Mat 10:37) "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." aM-7:14

(Luke 14:33) "So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." aM-7:15

Clearly Christ demands His followers to have Him first in their priorities. Jesus speaking of the need of His followers to sell all other priorities to obtain the Kingdom of God said, "Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. {45} Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: {46} Who, when he had found one pearl of great price, went and sold all that he had, and bought it." (Mat 13:44-46). aM-7:16

God's normal order is that children should be subject to their parents, yet children are firstly to be in subjection to God as Paul reveals in saying "Children, obey your parents in the Lord: for this is right." (Eph 6:1). God's normal order also is that wives should submit themselves to their husbands, yet wives also are firstly to be in subjection to God as Paul also reveals saying; "Wives, submit yourselves unto your own husbands, as it is fit in the Lord." (Col 3:18). As children and wives are commanded to submit themselves to their parents and husbands, yet only as it is fit in the Lord or in agreement with the Lord, so also God's people are to commanded to submit themselves to the laws of the lands, yet only as it is fit in the Lord or in agreement with the Lord. aM-7:17

Jesus speaking to His disciples said "...I have chosen you out of the world, therefore the world hateth you." (John 15:19). If Jesus would have meant that His followers should obey the laws of the lands no matter what they are, it appears Jesus would not really have called His followers out of this world and appears that the world really would not hate Christ's disciples such as Jesus said it would. aM-7:18

The Apostles in being disobedient to the Jewish authorities were not only at variance with the Jewish authorities but also were at variance with the Roman authorities as the Romans to a significant extent supported the Jews in persecuting the Christians. After King Herod had killed James he also tried to kill Apostle Peter, but God opened the prison doors and set him free (Acts 12:1-12). After that the Pharisees had told Jesus that King Herod would try to kill Him, Jesus revealed He did not esteem Herod's authority very highly, saying, "And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected." (Luke 13:32). aM-7:19

Peter and the Apostles speaking to some Jewish leaders who were asking them to do what was contrary to God's will said, "...Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." (Acts 4:19), "...We ought to obey God rather than men" (Acts 5:29). Paul speaking to God's people said, "Ye are bought with a price; be not ye the servants of men." (1 Cor 7:23). It is clear the laws of God are authorized to tell the Christian how to obey the laws of the land, rather than the laws of the land being authorized to tell the Christian how to obey the laws of God. Clearly the Kingdom of Heaven has not ordained that her citizens should give their first and full allegiance to the kingdoms of this world. Yet it is clear that God's new era people, who now live among the nations, rather than functioning as an independent nation, are to obey all the laws of the land such as do not conflict with the law of God. aM-7:20

M Chapter 8

Considers What Type of Kingdom the Jews Expected the Messiah, When He Came, to Establish.

Great leaders of the Jews history, such as Moses, Joshua, Gideon, David, Uzziah, and Hezekiah, were faithful to God and thus being favored and blest by God, delivered the Jewish nation from the power and oppression of their enemies and allowed the Jews to function as an independent nation. Although God at times used miracles to help them overcome their enemies it is clear that these leaders used military force in subduing their enemies. During the reigns of some of these great leaders, the Jews even ruled over many other nations. It appears that the Jews in Christ's time, thought their Messiah would do the same thing which such great leaders had done for them and likely thought He would even do much more. Considering the Jews history it can be very well understood why the Jews would have expected their coming Messiah to subdue all their enemies under them, and greatly exalt their nation and be a King or Judge over them as were their past great leaders. Following are some Scriptures which indicate that the Jews largely expected Jesus to initiate some type of a renewed Kingdom almost immediately, and which indicate the Jews expected Jesus to establish this Kingdom as a self governed and powerful nation of this world; aM-8:1

(Luke 19:11) "And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear." aM-8:2

(Luke 24:21) "But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done." aM-8:3

(Acts 1:6) "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" Note how this verse indicates the disciples were expecting a renewing of some good thing that had already been experienced in their past Kingdom. aM-8:4

(Luke 1:71&74) Herein Zacharias, just prior to Christ's birth in prophesied saying, "That we should be saved from our enemies, and from the hand of all that hate us; {74} That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear," aM-8:5

(John 6:15) "When Jesus therefore perceived that they [the Jewish people] would come and take him by force, to make him a king, he departed again into a mountain himself alone." Note how the Jews here wanted Jesus to rule over them as a King over a self governing nation of this world. aM-8:6

(Mat 20:20-21) "Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. {21} And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom." Note Luke 10:37 reads much the same. aM-8:7

To know exactly what type of Kingdom the Jews expected that their Messiah would establish is likely impossible. Since numerous prophesies foretold of a very peaceful Kingdom to come, the Jews possibly felt the Messiah would miraculously overcome their enemies and establish a wondrous and peaceful Kingdom on earth in which wars would cease. aM-8:8

Considering the above Scriptures and all aspects it is quite clear that the Jews felt the Kingdom which their long waited for Messiah would establish would be a self governed Nation of this world as King David and other great leaders had ruled over and likely expected it would be even much greater. Yet after the Pharisees demanded of Christ when the Kingdom of God should come, Jesus likely surprised them by His answer saying, "...The kingdom of God cometh not with observation: {21} Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." (Luke 17:20-21). This answer should be carefully considered. Christ in this answer indicated that the Kingdom which the Messiah would bring about would not need to exist as a visible and independent Kingdom or nation of this world as it previously had, but rather indicated that the KINGDOM which the Messiah would bring about most of all consisted of God's Government or laws dwelling within and ruling the hearts of men. Jesus in this surprising answer also could have been indicating that God's New Testament Kingdom rather than functioning as a visible and feared nation of this world, would consist of all individuals from all nations around the world who have God's government and laws dwelling in their hearts. Jesus in this Scripture also might have been indicating that the Kingdom of God was already dwelling among them, although they could not see it visibly as they expected to see it. Although it is difficult to know exactly what Jesus might have meant by His surprising answer, yet it is quite clear that Jesus here speaking of God New Testament Kingdom, did not advocate a visible and independent nation of this world, such as the Jews likely anticipated. aM-8:9

Considering how Jesus taught that His followers and Kingdom is not of this world, and considering how the Scriptures teach that God's New Testament people are to submit themselves to the laws of the land wherever they dwell, it is clear that God's New Testament people are not ordained to exist as defended and independent nation or nations such as God's people were ordained to constitute in the Old Testament. This aspect should be carefully considered and remembered. aM-8:10

Conclusions of

Chapters 7 and 8

God did not ordain that His New Testament Kingdom should exist and function as a nation of this world, as did God's Old Testament Kingdom. God rather ordained that His new era Kingdom would consist of all of Christ's followers from all nations of the world. Christ established a separation between the Church and State, such as did not exist in God's Old Testament Plan and Kingdom. aM-8:11

God has ordained that His new era people in living among the nations should obey the laws of the land in what ever nation they might dwell in, yet only as it is fit in the Lord or in agreement with the laws of God. aM-8:12

M Chapter 9

Considers how God's New Testament People as Individuals and Small Groups are to Relate to Their Enemies, and to Those Who Might Harm Them.

In consideration of numerous Scriptures, such as are given in this chapter, it appears that as God ordained that His people should no longer defend themselves and kill their enemies on a national or political level, so also God ordained that His people should not defend themselves or kill their enemies on a personal or small group level. Jesus speaking to His disciples about this said, "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." (Mat 10:16). Following are given numerous Scriptures that indicate that God's New Testament people are not to defend themselves or kill their enemies on a personal or small group level; aM-9:1

(Rom 12:14) "Bless them which persecute you: bless, and curse not." aM-9:2

(Rom 12:19-20) "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. {20} Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." aM-9:3

(1 Cor 4:12-13) "And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: {13} Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day." Paul herein was speaking of how he and the other apostles, related to the world around them. aM-9:4

(1 Pet 2:19-23) "For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. {20} For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. {21} For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: {22} Who did no sin, neither was guile found in his mouth: {23} Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:" Note how this Scripture teaches that the Christian is ordained to take wrong or abuse without getting revenge or retaliating as did their perfect example, Christ! aM-9:5

(1 Pet 3:8-9) "Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: {9} Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing." aM-9:6

(1 Pet 4:14-16) "If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. {15} But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. {16} Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." aM-9:7

Following are several teachings of Christ on this subject;

(Mat 5:38-39) "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: {39} But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.". aM-9:8

(Mat 5:43-44) Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. {44} But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;"

(Luke 6:27-29&35) "But I say unto you which hear, Love your enemies, do good to them which hate you, {28} Bless them that curse you, and pray for them which despitefully use you. {29} And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. {35} But love ye your enemies...". aM-9:9

(Mat 10:16) "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." aM-9:10

(Luke 10:3) "Go your ways: behold, I send you forth as lambs among wolves." aM-9:11

(Mat 10:23) "But when they persecute you in this city, flee ye into another...". aM-9:12

In consideration of the above Scriptures it is quite clear that as God has not ordained that His New Testament people as a independent nation should defend herself and kill their enemies, God neither has ordained that His New Testament people should defend themselves and kill their enemies on a personal or small group level. aM-9:13

M Chapter 10

Considers How God's People are to Relate to the Wars Fought Among the Nations Wherein they Dwell.

V Considering that God's people of the New Testament are not to exist as a defensed nation or nations of this world, such as did God's people in the Old Testament era, would God then ordain that His people should take part in the wars of the nation wherein they dwell and fight and kill the enemies of the nation wherein they dwell? If God would desire that Christians in the New Testament era kill enemies at the command of the government, then which government would God want His people to be subject to and whose enemies should they kill? Or would it make no difference to God which government His people were subject to, and whose enemies they would kill? Would God discontinue his past order of His people having a particular nation of God's to fight for, and than establish that His new era people (whose Kingdom is not of this world) should now fight for whatever nation they happen to dwell in and likely having little or no control in the war? Would God want His people in one nation to be killing His people in another nation simply because of the laws of the land? The above thoughts and questions should be soberly and honestly considered. aM-10:1

V As Christ has chosen His followers out of this world and the Christian is not of this world, the main Kingdom to which the Christian belongs is Christ's New Testament Kingdom, such as Christ established while on earth. Such Kingdom consists of all those who are truly following Christ and can include individuals from within nations all around the world. Considering how the New Testament Scriptures teach that the Christian is not to curse, harm, or kill, even those who hate and desire to harm them, it does not appear that God then would ordain that the Christian should fight against the enemies of whatever nation they happen to be a part of, and thus end up killing fellowcitizens of their own Kingdom (citizens of Christ's Kingdom, Christians like themselves living in other nations). aM-10:2

In considering these things one must consider that like as Christ gave no instructions on how God's New Testament people are to function as a independent defensed nation of this world, so also He neither gave any instructions on which governments or types of governments His people are to fight for, but rather He quite clearly taught that His followers are not to fight at all. Sometimes nations experience civil wars, sometimes they experience minority uprisings and rebellions within themselves, yet Christ gave no instructions to help the Christian decide which group he should fight for or against, but rather Christ taught that citizens of His Kingdom (whom He called out of this world and who thus are uninvolved and ignorant regarding these earthly or political conflicts), should love and do good to all men. aM-10:3

It is quite clear that the Jewish leaders in Christ's time understood Christ to teach that His followers should not fight in earthly wars or endeavor to function as a independent nation. This is revealed in that the Jewish leaders were fearful that if too many of their people believed in Jesus they would become powerless and unable to maintain their governmental position, and thus they conferred among themselves saying, "If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation" (John 11:48). This aspect should be honestly considered. aM-10:4

Is the Christ you and your Church are serving, truly the very same Christ these unwilling Jews did not accept because they could not bear His teachings, or is the Christ you and your Church are serving an imposer Christ, a Christ having agreeable teachings whom these past unwilling Jews also would have accepted and served? aM-10:5

Following are several Scriptures pertaining to how God's New Testament people should relate to the wars fought among the nations of this world; Note many of the Scriptures which were given above in chapter nine would be appropriate to also place here, but since they were give above they will not be given here.

(2 Cor 10:3-4) "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;)" aM-10:6

(Eph 6:12) "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." aM-10:7

(Mat 26:52) "Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword." aM-10:8

(Rev 13:9-10) "If any man have an ear, let him hear. {10} He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.". Note how this verse even in Revelations teaches opposingly to the use of the sword. aM-10:9

(Isa 2:&4) "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. {4} And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more." aM-10:10

(Micah 4:1-3) "But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains... {2} And many nations shall come, ...for the law shall go forth of Zion, and the word of the LORD from Jerusalem. {3} And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more." aM-10:11

Note how the above two Scriptures speak of all and many nations flowing into the Kingdom of God (Jerusalem) in the latter days such as then did occur in the beginning of the New Testament Kingdom which Christ established. The Gentiles from many nations flowed into Christ's New Testament Kingdom, which Kingdom can quite properly be called Jerusalem. Also note how these Scriptures speak of this Gentile filled Kingdom being a Kingdom of peace in that they speak of past weapons of war being made into peaceful farm tools. (Chapter six above clearly revealed that the Bible need not necessarily be speaking of the literal city of Jerusalem when it uses the word Jerusalem) aM-10:12

(Zec 9:9) "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." Note how this verse portrays Jesus as being very defenseless and a man of peace, rather than a man of war and military strength. Verse ten which follows this verse then indicates that Jesus would establish this defenselessness and peace among His followers. Such verse reads; aM-10:13

(Zec 9:10) "And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth." aM-10:14

V (Genesis 49:10) "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." Note how this verse could be understood to mean that God planned that civil or political leaders would continue to spring forth from the tribe of Juda until the Messiah came, but then discontinue after He came and established God's new covenant including His new peaceful order. If God would have intended the Messiah (who obviously was to be of the tribe of Juda) to reestablish and continue the traditional Jewish Political Kingdom (which was ruled by Juda), why would this Scripture indicate that the traditional Scepter would depart from Juda at the time of the Messiah and a new Messiah era then be ushered in? This Scripture quite clearly reveals the Messiah would establish a distinct change with regards to the old Jewish Scepter era and the Messiah era. aM-10:14.5

Please take note how clearly the many above Scriptures, as given in the above several pages, reveal that the God's people of the New Testament are to refrain from destroying or killing their enemies and are to be as sheep among wolves. Clearly Jesus and all the apostles were perfect examples of believing and living this doctrine of defenselessness and peace making, all which died a martyr's death except that of John. Apostle Peter was so filled with faith and zeal and love for his Lord that he felt unworthy to die in like manner, thus he requested to be crucified upside down rather than right side up as was his Lord Jesus. May all be filled with this same faith, love, and zeal! aM-10:15

God's new era plan obviously is much different than His old era plan, which largely was that His people should destroy and obliterate the wicked from off the face of the earth (Deu 7:2 & 20:17, Job 38:13, Psalms 101:8 & 104:35, & 18:40, & 59:12, Pro 2:22). In considering all Scriptures it appears God's new era plan, rather than being that His people destroy and kill the wicked to cleanse the earth, is that His people should endeavor to save the wicked from their wickedness by teaching, preaching, loving all and doing good to all men. New Testament Scriptures teach that Jesus did not come to earth to condemn, or judge mankind, but rather came to save mankind (Luke 19:10, John 3:17, John 12:47). If Christ's new era plan would have been that His people should kill and destroy the wicked of the earth like as God's people did in the old era, Christ and the Apostles sure would have done a poor job in fulfilling and promoting Christ's plan! It rather is obvious that such was not Christ's plan! aM-10:16

When Jesus' disciples were grieved at some Samaritans who did not receive Jesus into their city, they asked Jesus saying "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he [Jesus] turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." (KJV Luke 9:54-56). Note numerous Bible translations largely do not include this Scripture. Was it dropped from some manuscripts years ago because some could not bear it's message? aM-10:17

Even in the old era when God's people were largely to destroy and obliterate the wicked from off the face of the earth, God's people yet were to have a proper spirit or attitude toward their enemies or God might have decided to not destroy the enemies of His people. Proverbs 24:17-18 concerning such things reads "Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: {18} Lest the LORD see it, and it displease him, and he turn away his wrath from him.". King David spoke of himself having a perfect hatred for the wicked saying, "Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? {22} I hate them with perfect hatred: I count them mine enemies." (Psa 139:21-22). A perfect hatred likely could not have been a hatred based on a personal vengeance and bitterness. Job advocating his righteousness indicates he did not have a personal grudge against his enemies saying, "If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him: {30} Neither have I suffered my mouth to sin by wishing a curse to his soul." (Job 31:29-30) In considering these Scriptures it appears that even in the old era when God's people were largely to kill and obliterate the wicked from the earth, they yet were to have a proper attitude and hatred towards their enemies. aM-10:18

Some individuals might say that Jesus in teaching the His people should not defend themselves, really meant that they should not defend themselves when they are quite powerless because of being only a small group, or quite powerless because of God's blessing not being upon them (because of unfaithfulness among them), and thus could not successfully fight against their enemies anyway. Such individuals might say that although Jesus taught against fighting their enemies as He did, He yet intended that when God's people again were faithful or multiplied and thus were strong they then should fight against their enemies and subdue them. In considering such it should be considered that when God's blessing were upon His people and God desired His people to fight against their enemies, a very few of God's faithful people could put to flight many of their enemies. It is quite obvious if God would have ordained Jesus to fight and subdue the enemies of the righteous Jews, Jesus with all of His followers could have fought against the unfaithful Jews and the Romans and won the war, and established an independent nation of this world. It also is clear that after Jesus ascended and the Church greatly grew in grace and numbers, that God could then have subdued all His people's enemies under them and then established them as an independent nation of this world. Yet it is quite obvious that Christ and the apostles never intended that in the future, followers of Christ's should fight against and overthrow their enemies when the right opportunity arose. aM-10:19

In comparing the Kingdom which Christ established while on earth as compared to the Kingdom which God had ordained for King David, one should consider how much differently King David and his men dealt with their enemies than Christ and His disciples dealt with their enemies. aM-10:20

Note chapter four of article bF advocates the non resistant and world neutral aspect of Christ's new era Kingdom focusing more on old era prophesies, since such article is written especially to those who might not believe in Jesus as the Messiah or in New Testament Scriptures. Such chapter gives further old era Scriptures concerning this subject. aM-10:21

M Chapter 11

Considers Scriptures Which Some Might Believe Reveal that God's People of the New Testament Era Should Exist as a Nation, or Fight and Kill their Enemies.

Matt 8:5-13 speaks of Jesus healing the servant of a non Jewish centurion. This non Jewish centurion believed in Jesus insomuch that Jesus speaking to the Jews of his great faith told them, that He had not found so great faith, no not in Israel. This centurion was in command of many soldiers, yet Jesus clearly did not reject the centurion because of his position in law enforcement or the army, nor do the Scriptures give any record that Jesus reproved him for his position in law enforcement or the army. Possibly Christ in His wisdom knew that at this particular time, when Christ's New Testament Kingdom was not yet fully instituted or understood, to not now advocate that this centurion could not properly be a centurion in the Roman government. Possibly Jesus knew as the centurion would continue to follow His teachings and as Christ's New Testament Kingdom came into it's fullness, this centurion would understand for himself that he could not properly be a defensive official in the Roman army. aM-11:1

In Luke 3:14 Jesus instructed some soldiers who had asked Him what they should do, that they should not do violence or injustice to any man. Yet according to this Scripture Jesus did not tell them to quite being soldiers. Possibly Jesus in His wisdom knew it were better at this time not to forthrightly or bluntly tell the soldiers they had to quit being soldiers, but felt as these soldiers understood and followed His general teachings and as Christ's New Era Kingdom came fully into existence they would learn for themselves that they really could not to be normal soldiers of the Roman army. aM-11:2

In considering the above situations it should also be remembered that Jesus might have given many instructions that are not recorded. aM-11:3

Acts chapter ten involving the Church after Pentecost, speaks of Peter preaching to Cornelius another non Jewish centurion who likely was in command of many soldiers. Although Peter baptized Cornelius and Cornelius received the gift of the Holy Ghost, yet the Scriptures give no specific record of Peter telling Cornelius to get disconnected with law enforcement or the Roman army. Yet it appears Peter did stay at Cornelius' house for several days after that he was baptized inwhich days Peter could have taught Cornelius Christ's teachings concerning, Christ's Kingdom not being of this world, and concerning doing good to all men and being as sheep among wolves. aM-11:4

Jesus in Luke 16:16 spoke of New Testament changes saying, "The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it." Although Jesus in several Scriptures indicated that the Mosaic Law or parts of it were about to become invalid, yet in some situations Jesus significantly advocated the keeping of the Mosaic Law and did not advocate or indicate any change. When Jesus healed the lepers He told them to go show themselves to the priest as commanded in the Mosaic Law (Mat 8:4, Luke 5:14, Luke 17:14), and did not give them any indication that soon much of the Mosaic Law would not be valid as before. In Matt 23:2-3 Jesus quite strongly advocated keeping the Mosaic Law, and gave no indication of change, as He therein told His listeners that they should do what ever the scribes and Pharisees bade them to observe since they sat in Moses' seat and inwhich position they would have been advocating the Mosaic Law. It appears in some situations Jesus seen fit to not rush the New Testament changes. Thus Jesus in instructing the Roman centurion and the soldiers as above might also have here seen fit to not rush the new era changes, although He knew in due time they should and would be taught and learned. aM-11:5

Although the above Scriptures could be used to promote the belief that Jesus permits or approves His people being involved in the military or law enforcement, yet it should here be considered that somehow the Jewish leaders in listening to Christ's general teachings perceived that if too many Jews followed Christ's teachings they could not maintain their political powers or existence as a nation and thus they conferred among themselves saying, "If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation." (John 11:47-48). aM-11:6

Scriptures in the book of Joel might also be understood to portray that God's people would exist as a nation or destroy their enemies in the New Testament era. The book of Joel quite soon after speaking of the Holy Ghost being poured out as at Pentecost then speaks of God's people beating their peaceful farm tools into weapons of war and making themselves strong for battle (Joel 2:28-3:21). Joel thus might be understood to indicate that God's New Testament people some time after Pentecost would fight against and destroy their enemies and possibly exist as a nation. Joel in this Scripture speaks of Juda and Jerusalem being in captivity and being oppressed by Tyre & Zidon who had sold Jerusalem's children to the Grecians. Joel then speaks of Jerusalem being delivered from her captivity and avenging herself on her enemies. In considering this Scripture in Joel, it should be considered that Old Testament prophesies often are given in quite obscure ways and considered that prophesies neither are always given in the exact order in which they were to be fulfilled. This captivity and deliverance therefrom very well could have occurred before Pentecost, even though it was spoken of several verse after Pentecost was spoken of. This situation of Jerusalem clearly sounds like an Old Testament situation rather than a New Testament occurrence. aM-11:7

Another aspect to consider in studying this Scripture in Joel is that although the Christian does not instigate a literal war involving physical weaponry, yet he often does instigate a war in religions as he endeavors to promote the truth and the Kingdom of God. Although Jesus did not fight with a literal sword yet He said, "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law." (Mat 10:34-35). Those Christians who are too much unemployed in their war for God and truth and to much employed with farming or what ever their occupation might be, need to beat their plows or material tools into Spiritual swords and spears, and take up their Spiritual weapons such as Paul spoke of in Ephesians 6:10-18 and whole heartedly enter the war that God has ordained the Christian to fight in! Yet they are not to be violent or destructive but are to be wise as serpents and as harmless as doves (Matt 10:16)! Are you in God's army? aM-11:8

Although it was proper for God's people in the Old Testament era in to kill their enemies, yet even some Old Testament Scriptures teach that God's people in the old era at times also were to be kind to their enemies. Following are several such Scriptures; aM-11:9

(Exo 23:4-5) "If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. {5} If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. aM-11:10

(Prov 25:21-22) "If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: {22} For thou shalt heap coals of fire upon his head, and the LORD shall reward thee." aM-11:11

(Prov 24:17-18) "Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: {18} Lest the LORD see it, and it displease him, and he turn away his wrath from him." aM-11:12

It appears to the writer that the above verses might be speaking of one's enemy from among his own people who has done him an injustice, as well as speaking of one's enemy as from another nation. Considering Old Testament Scriptures is clear that even in the old era God did not want His people to needlessly stir up strife and fight and kill their enemies. Following are several such Scriptures. aM-11:13

(Prov 16:7) "When a man's ways please the LORD, he maketh even his enemies to be at peace with him." aM-11:14

(Psa 120:7) "I am for peace: but when I speak, they are for war." aM-11:15

(Prov 20:3) "It is an honour for a man to cease from strife: but every fool will be meddling." aM-11:16

Clearly God did not desire His people of the Old Testament to needlessly stir up strife. Yet God did want His Old Testament people to destroy particular wicked nations (Deu 7:1-2, Deu 20:16-17, Acts 13:19). Jeremiah 48:10 reads "...cursed be he that keepeth back his sword from blood." King David speaking of his hatred for his enemies said, "Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? {22} I hate them with perfect hatred: I count them mine enemies." (Psa 139:21-22). King David clearly fought many wars insomuch that the Scriptures speak of David as being a man of war (1 Chron 28:3). Although it is clear that God in the old era ordained that His people should destroy their and God's enemies, yet God even in that era in one respect did not like the shedding of blood, as God did not want King David to build a new Temple, because David had been a man of war and had shed much blood (1 Chron 22:10-11, & 28:3). One should consider how God wanted a particular separation between His Temple (dwelling place) and him who had shed blood. Considering all Scriptures it is clear that God, who in the old era did not want David to build Him a new dwelling place (a new Temple) because he had shed much blood, now in the new era neither desires His people in whom His Spirit dwells and who themselves are a special dwelling (Temple) of God, to shed man's blood. Note numerous New Testament Scriptures speak of the Christian being the Temple of God and of God's Spirit dwelling within the Christian. Such Scriptures are John 14:17, Rom 8:9&11, 1 Cor 3:16-17& 6:19, 2 Cor 6:16 and Eph 2:20. aM-11:17

It is true some Old Testament Scriptures promoted being kind to enemies, even back then when God's people functioned as a defenced nation of this world and killed their enemies. Yet it is clear Old Testament Scriptures as a whole do not teach defenselessness, enduring wrong, and loving enemies and separation from war, as do the New Testament Scriptures. aM-11:18

V Chapter 12

Considers Numerous Writings of Early Church Fathers Concerning this Subject.

Note the many quotes which are given in this chapter come from the Ante Nicene Fathers Volumes.

V Although numerous early Church Fathers whose writings will be given below, were strongly opposed to being involved in the military yet it appears that during the time of these early Church Fathers some or many who called themselves Christians went to war. In one battle when it looked like the Roman army would be destroyed because of having no water to drink and the enemy being all around them, Marcus Aurelius the Emperor of Rome and Commander of the Roman army, searched out the Christians in his army and found there was a vast number of them which enraged him. Although these Christians were in the army it appears they felt quite uncomfortable being in that position. The commander of the army writing to the Roman Senate about how these Christians felt and about what they did in this time of distress in his army wrote, "Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience. ...For having cast themselves on the ground, they prayed not only for me, but also for the whole army as it stood, that they might be delivered from the present thirst and famine. For during five days we had got no water, because there was none; for we were in the heart of Germany, and in the enemy's territory. And simultaneously with their casting themselves on the ground, and praying to God (a God of whom I am ignorant), water poured from heaven, upon us most refreshingly cool, but upon the enemies of Rome a withering hail." This quote given by Marcus Aurelius is included in the writings of Justin Martyr in Vol 1 Page 344. Tertullian also refers to this occasion and does so at least twice. Tertullian's references to this are found in Vol 3, Pages 35 & 196. Although Tertullian writes about the Christian Soldier's prayer being answered by rain yet he does not write about it hailing on the Roman's enemies. aM-12:1

V One should consider that although these Christians somehow were drawn into the Roman army that yet their conscience was significantly opposed to what they were doing. In considering the above situation one should remember how these Christians in this time of distress because of their conscience did not prepare for battle by weapons or arms or bugles for such was hateful to them, as Marcus Aurelius wrote of saying, "Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience." Yet to some extent the fact that God answered the prayers of Christians in the Roman army and possibly rained hail on the Romans enemies, could make one think that God possibly sanctions or ordained that Christians should be in the army. Yet one must remember all the teachings of Christ and the Apostles concerning this subject. In considering how God answered the prayers of these Christians in the army, one must remember that at times God clearly does answer the prayers of those who pray to him in their distress even when they find themselves in situations which they should not be in. aM-12:2

V Tertullian speaking of a Christian who was in the army and who because of his faith and conscience could no longer remain a part thereof writes, aM-12:3

V "VERY lately it happened thus: while the bounty of our most excellent emperors was dispensed in the camp, the soldiers, laurel-crowned, were approaching. One of them, more a soldier of God, more steadfast than the rest of his brethren, who had imagined that they could serve two masters, his head alone uncovered, the useless crown in his hand - already even by that peculiarity known to every one as a Christian - was nobly conspicuous. Accordingly, all began to mark him out, jeering him at a distance, gnashing on him near at hand. The murmur is wafted to the tribune, when the person had just left the ranks. The tribune at once puts the question to him, Why are you so different in your attire? He declared that he had no liberty to wear the crown with the rest. Being urgently asked for his reasons, he answered, I am a Christian. O soldier! boasting thyself in God. Then the case was considered and voted on; the matter was remitted to a higher tribunal; the offender was conducted to the prefects. At once he put away the heavy cloak, his disburdening commenced; he loosed from his foot the military shoe, beginning to stand upon holy ground; he gave up the sword, which was not necessary either for the protection of our Lord; from his hand likewise dropped the laurel crown; and now, purple-clad with the hope of his own blood, shod with the preparation of the gospel, girt with the sharper word of God, completely equipped in the apostles' armor, and crowned more worthily with the white crown of martyrdom, he awaits in prison the largeness of Christ." Vol 3 Page 170. aM-12:4

Further quotes of Tertullian

V "If we are enjoined, then, to love our enemies, as I have remarked above, whom have we to hate? If injured, we are forbidden to retaliate, lest we become as bad ourselves: who can suffer injury at our hands?" Vol 3, Page 81. aM-12:5

V "In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters - God and Caesar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbeed every soldier. No dress is lawful among us, if assigned to any unlawful action." Vol 3, Page 134. aM-12:6

V "Of course, if faith comes later, and finds any preoccupied with military service, their case is different, as in the instance of those whom John used to receive for baptism, and of those most faithful centurions, I mean the centurion whom Christ approves, and the centurion whom Peter instructs; yet, at the same time, when a man has become a believer, and faith has been sealed, there must be either an immediate abandonment of it, which has been the course with many; or all sorts of quibbling will have to be resorted to in order to avoid offending God, and that is not allowed even outside of military service;" Vol 3 Page 183. aM-12:7

V "No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defense." Vol 3, Page 745. aM-12:8

Quote of Justin Martyr

V "And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying, “The tongue has sworn but the mind is unsworn,” might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and parents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is able to grant it.". Vol 1, Page 318. aM-12:9

Quotes of Clement of Alexandria

V "The loud trumpet, when sounded, collects the soldiers, and proclaims war. And shall not Christ, breathing a strain of peace to the ends of the earth, gather together His own soldiers, the soldiers of peace? Well, by His blood, and by the word, He has gathered the bloodless host of peace, and assigned to them the kingdom of heaven. The trumpet of Christ is His Gospel. He hath blown it, and we have heard. “Let us array ourselves in the armor of peace, putting on the breastplate of righteousness, and taking the shield of faith, and binding our brows with the helmet, of salvation; and the sword of the Spirit, which is the word of God,” let us sharpen. So the apostle in the spirit of peace commands. These are our invulnerable weapons: armed with these, let us face the evil one; “the fiery darts of the evil one” let us quench with the sword-points dipped in water," aM-12:10

V "Urge the ship beyond that smoke and billow.” Let us shun, fellow-mariners, let us shun this billow; it vomits forth fire: it is a wicked island, heaped with bones and corpses, and in it sings a fair courtesan, Pleasure, delighting with music for the common ear." aM-12:11

V "...said one frenzy-stricken in the worship of idols, intoxicated with mere ignorance. I would pity him in his frantic intoxication, and thus frantic I would invite him to the sobriety of salvation; for the Lord welcomes a sinner's repentance, and not his death." These three short quotes are found in Vol 2, Pages 394-396. aM-12:12

Quotes of Origen

V In the next place, Celsus urges us “to help the king with all our might, and to labor with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.” To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, “putting on the whole armor of God.” And this we do in obedience to the injunction of the apostle, “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;” and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: “Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!” And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army - an army of piety - by offering our prayers to God. aM-12:13

V Celsus also urges us to “take office in the government of the country, if that is required for the maintenance of the laws and the support of religion.” But we recognize in each state the existence of another national organization founded by the Word of God, and we exhort those who are mighty in word and of blameless life to rule over Churches. Those who are ambitious of ruling we reject; but we constrain those who, through excess of modesty, are not easily induced to take a public charge in the Church of God. And those who rule over us well are under the constraining influence of the great King, whom we believe to be the Son of God, God the Word. And if those who govern in the Church, and are called rulers of the divine nation - that is, the Church - rule well, they rule in accordance with the divine commands, and never suffer themselves to be led astray by worldly policy. And it is not for the purpose of escaping public duties that Christians decline public offices, but that they may reserve themselves for a diviner and more necessary service in the Church of God - for the salvation of men. And this service is at once necessary and right. They take charge of all - of those that are within, that they may day by day lead better lives, and of those that are without, that they may come to abound in holy words and in deeds of piety; and that, while thus worshipping God truly, and training up as many as they can in the same way, they may be filled with the word of God and the law of God, and thus be united with the Supreme God through His Son the Word, Wisdom, Truth, and Righteousness, who unites to God all who are resolved to conform their lives in all things to the law of God. Vol 4, Pages 1335-1337. M-12:14

Quote of Archelaus

V "And those soldiers were filled with wonder and admiration at the grandeur of the man's piety and munificence, and were struck with amazement, and felt the force of this example of pity; so that very many of them were added to the faith of our Lord Jesus Christ, and threw off the belt of military service,". Vol 6, Page 331. aM-12:15

Quote from the Apocrypha of the New Testament

V "And Peter saying this and such-like, the most part of the people believed. And it happened also that Nero's wife Libia, and the yoke-fellow of Agrippa the prefect, Agrippina by name, thus believed, so that also they went away from beside their own husbands. And on account of the teaching of Paul, many, despising military life, clung to God; so that even from the emperor's bed-chamber some came to him, and having become Christians, were no longer willing to return to the army or the palace." Vol 8, Page 1006. Although one cannot know for sure how authentic this quote is, yet this quote likely was written in the early years of the Christian Church, and very likely gives some indication of how Christian's of the early Church related to the army and the government. aM-12:16

According to the above writings it is clear that these early Church Fathers believed that God's New Testament people are to love and do good to all men and nations insomuch that fighting in the army for or against any particular nation is unlawful. Considering all Scriptures and aspects it is clear that God's people of the new era no longer are ordained to exist as a defensed nation of this world, and is quite clear that they rather are to exist as a world neutral people who do not take sides for or against any particular nation or political uprising, but rather are to love and do good to all men or nations. The Christian rather than representing any particular nation is the light of the world and the salt of the earth, and as such is a mediator for all men world over and does good to all and prays for all that they might be saved. Although the writer here has included the above writings of the early Church Fathers it must be remembered that what the Scriptures teach concerning how the Christian is to relate to others or other nations is of greatest importance. aM-12:17

M Chapter 13

Considers How the Christian in One Respect is Not to Resist Evil, and in Another Respect is to Strongly Resist Evil.

Considers Christ's Command to Do Unto Others as We Would Have Them Do Unto Us.

The Christian is not to resist evil in the sense that he is not to resist being misused, but rather is to nicely suffer injustice to thereby try to turn away wrath and bring about peaceful relations. Jesus speaking of this said, "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." (Mat 5:39). Many Scriptures advocate this principle of being a peace maker. Proverbs 15:1 concerning such reads, "A soft answer turneth away wrath: but grievous words stir up anger" Apostle Paul speaking of how the Christian should endeavor to be at peace with all said "If it be possible, as much as lieth in you, live peaceably with all men." (Rom 12:18). aM-13:1

The Christian absolutely never is to do anything in a way of retaliation or getting revenge as such approach is not an approach of love, nor will such approach ever overcome evil. James speaking of things such as this said, "For the wrath of man worketh not the righteousness of God." (James 1:20). Quite often if an individual defends himself and stands up for his rights such ends up in hard feelings and strivings, while if one instead allows himself to be misused or defrauded, such much more likely will result in a melting down and softening of spirits and attitudes. aM-13:2

Although the Christian, as stated above, is not to resist evil and is rather to suffer wrong , yet the Christian is to strongly resist evil in respect to fighting against evil in his own character, and in respect to endeavoring to keep others free from evil attitudes or characteristics. Although love will never seek to get revenge, yet love is not always soft and easy going. In some situations in endeavoring to uproot evil, it is most effective to firmly stand for that which is right and sharply rebuke those who are in error. Apostle Paul speaking with regards to some situations, said that God's people should rebuke sharply, rebuke with all authority, and rebuke before all that others may fear (1 Tim 5:20, Titus 1:13, Titus 2:15). In some particular situations God's people are most effective in deterring evil by no longer having company with, and refraining from eating with those who refuse to repent or give heed to their rebukes (1 Cor 5:11, 2 Thes 3:14). aM-13:3

Although often times, suffering wrong as in turning the other cheek works best in promoting the Gospel and Spirit of Christ, yet in some situations it appears the Christian should take advantage of the authority and rights that are available to them to make others respect and fear the Christian. Numerous Scriptures speak of the Christian having authority (Matt 7:29, 2 Cor 10:8, Titus 2:15). Apostle Paul when he was about to be scourged for the sake of the Gospel, did not welcome suffering such as one would in turning the other cheek, but told the authorities that he was a Roman to thereby attain all the protection available to him (Acts 22:24-25). Very possibly here in this situation of Paul's, the Gospel was promoted more effectually by Paul using his rights as a Roman, than it would have been if he had meekly allowed himself to be scourged. Apostle Paul in Acts 16:37 also advocated his rights as being a Roman which gained him significant protection and respect. Paul in the situation of being smitten on the mouth rather than turning the other cheek told the one responsible for smiting him "God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" (Acts 23:3). Possibly in this situation it would have been better for Paul to nicely turn the other cheek, yet possibly it was better for him reprove their error such as he did. May Christ's followers by God's help be as wise as serpents and yet may they always be as harmless as doves.. aM-13:4

Jesus told His disciples that if a city does not hear their teaching, they should go out into the streets of that city and say "Even the very dust of your city, which cleaveth on us, we do wipe off against you:" (Luke 10:11). Doing what Jesus here taught in one respect is resisting evil quite strongly and is not very meek. Doing what Jesus here commanded would strongly reprove sin and would tend to make quite a stir or uproar. Are Christians today willing to strongly reprove sin and firmly stand for the right even if it makes an uproar? aM-13:5

Although the Christian might rebuke evil sharply, and might cause quite a stir or uproar in deterring evil, yet it is clear that God in the new era has taken away the sword, and does not intend His new era people to use the sword in deterring evil. Jesus in his efforts to deter evil, turned over the tables of the money changers (Matt 21:12-13, Mark 11:15-17) and poured out their money, and made a whip and drove the cattle and possibly the money changers out of the Temple (John 2:14-16), yet it should be considered that Jesus here did not use a sword. Although Apostle Paul took advantage of the rights and authority that were available to him as a Roman, yet it is clear the he like Christ never used the sword or sanctioned violent deeds. aM-13:6

In the family unit the parents in firm love are to rule over their children. Although Jesus took away the sword it is quite clear He did not take away the rod of correction which Old Testament Scriptures repeatedly advocated should be used in training children (Pro 13:24, 22:15, 23:13-14, 29:15). Paul in the New Testament speaks of how those whom God loves He scourges and chastens, and likens such as to how parents will do to the children they love (Heb 12:5-10). Parents in love, rather than in a retaliating manner, need to use the authority that God has given them and punish their children for wrong conduct, that they may fear to do evil and learn to do good while young! After a child is punished in love with the rod, often times the parent who applied the discipline and the child experience a special reconciliation and bonding. The Christian after be chastised by God also often experiences a special bonding with his heavenly Father who applied it as Paul speaks of saying, "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." (Heb 12:11). It is very much better to punish a child with the rod and then to be reconciled with the child, than to live with the child in a angry and divided manner. aM-13:7

It is quite clear that as children grow older the rod of correction is not as effective and necessary as while they were young. The Scriptures in teaching how God's new era Kingdom is to deal with those of their Kingdom who have become disobedient and disorderly, do not teach that such disobedient ones should be beaten with a rod like a child, but rather teach that such backslidden individuals should be removed from their circle of fellowship, insomuch that Paul states such one's should not be eaten with. Yet this refusal of fellowship is not to be done in a way of retaliation or revenge but rather to establish a vivid difference between the evil and the good to thereby protect the good and restore the fallen. aM-13:7.5

One should consider that the Scriptures in teaching how God's people are to discipline those among them who have become disobedient or unruly, do not even advocate the use of the rod and so much the less would they advocate the use of the sword on such disobedient one's. Although large so called Christian Churches in the past 1600 years have disciplined so called unfaithful members with the sword and death, God's true new era people will never do such. aM-13:8

As the Christian and non Christian have quite different affections and goals, the non Christian's preferences as to how he would like others to treat him, likely are quite different than how the Christian would like others to treat him. The Christian wants to be treated in the way that will best protect him from deception and damnation, while the non Christian might want to be treated in the way that is most enjoyable for the present and might want to forget about the future. Now as the Christian follows the Golden Rule, which says that he should do unto others as he would have others do to him it is quite clear that he should treat the non Christian according to how he being a Christian would like to be treated even though such treatment would not be how the non Christian would prefer to be treated. AM-13:9

The Christian should not want others to treat him in a way that accustom him to taking advantage of others and gratify his covetous desires, as such would be harmful to him. Thus although the Christian is to be willing to suffer wrong, to do more than his part, and to lend and give to those who ask him, yet he should be careful to treat those around him in the way that truly is for their best. It is clear that Jesus wants His new era people to do those things which best bring favorable results among the hearts of men. May Christians have wisdom to know when freely giving to the requesting unjust person will truly be best for him, and wisdom to know when freely giving would be harmful to him. Yet may Christians be willing to pay the price to gain the best results. aM-13:10

M Chapter 14

Considers How the Christian Should be Willing to Put Himself in Jeopardy and Danger for the Sake of Others.

Considers the Harmless Defensive Methods the Christian Might Employ in Saving Lives and Deterring Violence.

Jesus speaking of the greatest love said "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13). Jesus clearly revealed His great love to us in that He died for us. Romans 5:8-10 speaks of Christ dying for us even while we were yet sinners and enemies. Jesus now wants His people to love one another as He loved us as He stated in both in John 13:34 and John 15:12. Thus it is clear the Christian should be willing to lay down his life for others. Clearly the Christian should be willing to risk his life to save another's life. The situation wherein the Christian should be willing to risk and give his life to save another's could involve saving one from fire or water or violent men or wild animals. It is quite obvious it would not be wrong for a Christian in giving his life for his brother, to stand in front of him to protect him from blows or gun fire. aM-14:1

Sheep naturally will flea from wolves and try to hide or shield themselves, while it appears in some situations, such as when a flock of sheep are together, when a wolf is sighted they rather than running from him will all turn about and face him. Although sheep will endeavor to defend themselves as such, yet it is clear that sheep will never defend themselves with wolf like violence (the writer wishes he would know if a group of sheep ever would charge a wolf). As sheep will defend themselves in quite harmless ways, but not with wolf like violence, so it appears Christians also may flea their persecutors and defend themselves in harmless ways, such as locking doors or utilizing other harmless protective methods, but yet may not defend themselves with wolf like violence. aM-14:2

One might wonder if it were proper for Christians in particular situations to stop a violent individual by non violent force, such as grabbing the violent one and overpowering him and removing his weapon. If the violent individual was insane or just a child it is quite obvious it would be proper to non violently overpower him and keep him from accomplishing his violent acts. Yet any one that does violent acts, even if he is in his right mind, yet is overtaken in darkness and error from which he needs deliverance. As the Christian imagines himself being overcome in a fault and doing some violent deed, he would wish that someone with non violent force would stop him from accomplishing his evil deed and help him to be saved from such darkness and error. Thus would it not be proper for the Christian to treat a violent individual such as he himself would like to be treated were he overtaken in a fault as such? Yet as the Christian clearly would not want one to kill him while he was overtaken in a in a wicked thing, so it is clear the Christian should not kill the violent one. If Christians by using non violent force would stop a violent one from accomplishing his violent deed, it appears they might not only be doing a good deed to the violent one, but also would be doing a good deed to those whom they might save from harm. A large number of Christians, who are willing to lay down their lives for others, even though being non violent, likely could quite quickly overpower a violent individual, although very possibly numerous of them might lose their own lives in the attempt. Although in some situations it likely would be proper for Christians to with non violent force endeavor to stop violence and save others from harm as above, yet the Christian should not resist mistreatment upon himself in those situations where suffering mistreatment makes for peace and melts the hardness of men's hearts. One must always remember how Jesus said that His followers, if smitten on one cheek should turn the other (Matt 5:39). aM-14:3

Although the Christians are not to use violence in defending themselves, that in no way means that the Christian has no protection. Christians because of loving and doing good to all men have gained a particular favor of those who many considered to be enemies and thus were not destroyed by the enemy, while those who were defending themselves against the enemy were destroyed by him. The Indians realizing the Christian would not take advantage of them or threaten their lives, at times saved their lives while they killed other white men. Different times the kindness of the Christian has conquered the enemy more effectually than the sword of the warrior. In the Old Testament era when God's people defended themselves with the sword, God often times also miraculously defended them. Psalms 127:1 reads "...except the LORD keep the city, the watchman waketh but in vain.". God's protection and keeping is a much greater safety than the violent weapons of man. As God often miraculously protected His people in the era of time when they used the sword, so much the more He might miraculously protect His people in the era of time when He says to no longer use the sword. Yet it is clear the Christian often has died at the hand of the enemy, like a helpless sheep among wolves. Yet the Christian although dying as such, often has died with courage and joy, because of being filled with a living faith which clearly sees the wondrous reward in the next world. Are you a soldier of some particular nation of this world or are you a soldier of the Kingdom of Christ? aM-14:4

It has impressed the writer to think that all of those violent one's or persecutors who in ages past put the Christians to death, together with those they killed also are now in the grave of death. Those in ages past who were involved in killing the Christians might have lived 40 years longer than the Christians they killed, yet they too now have been dead for many years. Especially in God's sight (who sees a thousand years as one day), and even in our sight, those individuals who killed the Christians clearly did not live much longer than the ones they killed. Would you rather stand before God as the killer or the killed? aM-14:5

M Chapter 15

Considers Why the Christian in God's Sight and in Truth is Quite Reasonable and Justified Even Though he Can and Will do No Violence in Defending His Family or the Country Wherein He Dwells.

Considers What Place Or Position the Nations of this World Have in God's New Testament plan.

Concerning God's New Testament people it is clear that God did not ordain that they should exist as a independent, defenced, and superior nation of this world, as God's people were ordained to constitute in the old era. Rather it is clear that God ordained that His new era people should live among the nations of the world as peaceably and obediently as possible. Thus concerning the New Testament era it is quite obvious that God has not particularly established one superior and most righteous nation on the earth. If in our day there actually would be a nation which is the best and most righteous in it's doings, which nation of the very many nations in our world would it be? Most people in our world today do not carefully investigate which nation or nations is best and most upright but rather quite ignorantly tend to think the nation wherein they were born and live is the best and most upright nation. Yet even if there actually was one best nation, there could only be one best nation, and thus all other nations except this one, who think themselves to be the best nation would be wrong in their high esteem of themselves. Considering all the above, who really deserves the most honor? The Christian who is a world neutral person and takes no sides with any nation and who will do good to all nations, or the one who will quite ignorantly fights for whatever nation he was born in and quite ignorantly will fight against whatever nation his country decides to fight against? In God's sight who really is most justified? aM-15:1

Following are numerous aspects which reveal that the Christian is quite justified and reasonable even though he cannot not defend his family or nation with violent force and secondly reveal that the Christian can be an asset to the nation wherein he dwells even though he cannot do or sanction any violence in defending it; aM-15:2

Although the Christian cannot use violence in defending himself, or any one, or any nation, he yet in doing good to all men is to be willing to endanger and give his life for the sake of others without respect of nations. aM-15:3

The Christian will pray for the protection of the many nations, and pray for the protection of his family, which can do more than the violent powers of man can do. aM-15:4

The Christian is to be willing to work for his own living rather than to be a liability to others or the government. aM-15:5

The Christian will pay taxes to the nation wherein he dwells. aM-15:6

The Christian who is only to do good to his fellow man, obviously will do no crimes. aM-15:7

One should consider that if all were Christians, there would be no wars and would be no need for one to defend his family or nation. aM-15:8

Although the Christian dwells among the nations, and in one respect dwells in their land, yet the world wherein the Christian dwells really is not the nations world, but rather is God's world. aM-15:9

Although the Christian has many good Scriptural reasons to never resist by violence, yet many people cannot and will not understand the non violent belief of the Christian and thus will be angered at those who will refuse to be involved in shedding man's blood. Yet did not Jesus tell His people that they would be hated of all men? aM-15:10

Rom 13:1-4 reads "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. {2} Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. {3} For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: {4} For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil." aM-15:11

In considering the above Scripture it is clear that God, even with regard to the New Testament era, has ordained the higher powers or nations of this world for a particular purpose or position on the earth, and is clear that God has ordained that these nations should enforce law and order upon the earth by violent force such as in using the sword. Yet in considering the above Scripture one must therewith consider that God in the Old Testament era often times used quite unrighteous people or nations to fill His plan and to punish those whom God wanted to punish. Judges 2:20-3:8 tells that God left several nations live close or among His people in the land of Canaan by which He would prove and chastise His people if they were unfaithful to Him. Although God repeatedly used foreign nations to punish His people, when they were unfaithful, yet it is clear that these foreign nations really were not righteous nations, or a people who were walking according to God's real or foremost plan. In considering how Paul in the above Scripture taught that the nations of this world are ordained of God and are ordained to use the sword to punish evil, one must therewith consider that God even uses those that are unrighteous and who really are not His children to fill His plan. God in Moses time even used unyielding and unrighteous Pharaoh king of Egypt to fill a special place in His plan. Exodus 9:16 concerning such reads "And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth." Paul in the above Scripture said "there is no power but of God: the powers that be are ordained of God". Quite obviously Paul said there is no power but of God with respect to the fact that every power which exists God has allowed to exist and can use them to accomplish a good purpose even if they are unrighteous powers, rather than meaning all powers that exist in our world are Holy and righteous powers. aM-15:12

Isaiah 10:5-7 reads, "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. {6} I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. {7} Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few." Although this Scripture clearly speaks of God using Assyria as a tool to apply His wrath on evil doers, yet this Scripture also reveals that Assyria was not intentionally doing God's work, while rather he did not even know that he was being used of God. Apostle Paul in 2 Tim 2:20-21 speaks of God having both vessels of honor and dishonor in his great house or plan and says that we are to purge ourselves to be a vessel unto honor. Those people which God uses like He used Assyria, are merely participating in God's secondary plan and although they are vessels in God's service they might be only vessels of dishonor. The Kingdom of Christ or Christian must be much more than a vessel as was Assyria and clearly has a much more intimate and more responsible position before God. aM-15:14

Although God has ordained that the nations of this world should use the sword in enforcing order, yet in considering all Scriptures it is clear that God's plan for the nations to rule by the sword and violence is not God's preferred and initial New Testament plan for man on earth. Considering all Scriptures it rather is clear that God's preferred and initial plan is that all men would participate in His new era plan and Kingdom which rules by love, teaching, and non violent discipline rather than ruling by violence, while God's secondary plan for the world then is that those who will not participate in His plan and Kingdom which functions by love and in a non violent way, then should rule and be ruled by the sword and violence. Although God has ordained the nations of this world to fill a particular place and ordained that they should not bear the sword in vain, yet it is clear that God has chosen them of Christ's Kingdom apart from such earthly kingdoms to a higher calling. Which plan or Kingdom are you a participating in? Christ is inviting you into His Kingdom today! aM-15:15

Apostle Paul in 2 Cor 5:17 said "...if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." When one truly has been born of God and born again, his views and goals become quite different than those who are of the Kingdom of this world. It thus is quite difficult or impossible for one who has become a part of the Kingdom of Christ to be a member of a counseling committee (of any kind) together with those who are of the Kingdom of this world. Apostle Paul speaking of these things said, "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" (2 Cor 6:14). The Christian quite obviously should not be involved with any governmental jobs or committees that enforce law and order and defend their people with violent acts. It is quite clear such jobs or offices are to be held by those who are of the Kingdom of this world rather than held by those who are of the Kingdom of Christ. Note Origen nicely writes on issues similar to these, which writings are given in above paragraphs aM-12:13-14. aM-15:16

When one turns from the Kingdom of this world to the Kingdom of Christ he should avoid all unnecessary offences and do it in as peaceable way as possible. If one must forsake a particular governmental or political office which he had held he should be very reasonable with those he was involved with. Yet it is very normal for mankind to feel bad when one leaves their clan or people and holds to another people. As people turn from the Kingdom of this world to the Kingdom of Christ such sad or bad feelings often will be experienced by the Kingdom of this world and such is why Jesus told the Christian that he, because of not being of this world, would be hated of this world. Yet may we be willing to be hated of this world for the Father's and the truths sake as also was our perfect example Christ! aM-15:17

The writer does not mean to say that all those who do not understand God's first and best plan for them and who thus in honest ignorance are holding jobs or offices which really are not for God's people, are rejected of God. God through His Spirit can call and save people in many places and many situations. It appears some of these whom God has saved, because of their past erroneous training and the much darkness around them, may remain in a particular honest ignorance for many years or possibly all their lives. Jesus indicates that one really is not guilty when they are in honest ignorance saying "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin." (John 15:22). Yet note how Jesus in this verse also teaches that when the truth is revealed, one becomes guilty if he refuses to accept it. Even though some whom God saves and who are born of Him, might continue in a particular ignorance, all who are born of God experience a vivid change in their Spirits and attitudes. Apostle Paul in Romans 1:18-21 & Rom 2:14-15 reveals that God to some extent reveals Himself to all men. Clearly not all ignorance is excusable and may no one endeavor to excuse himself for willful ignorance! God will some day fully judge the secrets of men's hearts. Paul speaking of this said, "In the day when God shall judge the secrets of men by Jesus Christ according to my gospel." (Romans 2:16). aM-15:18

M Chapter 16

Considers Numerous Aspects of the Change Between the Old and New Testament Eras, and Considers Possible Reasons for the Changes.

Considers Riches and Knowledge of this World as in the New Testament Era.

In the Old Testament era God's people were promised material prosperity as they were faithful to God. Thus as God's people of the old era were faithful to God they often became rich in silver and gold and cattle etc. God's old era people often were rich in material things. The Scriptures speaking of King Solomon speak of him being the richer than any other King on the earth (1 Kings 10:23, 2 Chr 9:22). Gen 13:2 speaks of Abraham being very rich in cattle and in silver and in gold. 2 Chron 32:27 speaks of King Hezekiah having exceeding much riches of silver, gold, precious stones, and pleasant jewels. God's people in the Old Testament era being established as a defensed nation were in a position where they could and would defend their great wealth by force. aM-16:1

Although God planned that His old era people would or could be rich, yet concerning the New Testament era, the Scriptures often speak opposingly with regard to material wealth. Following are several Scriptures that speak opposingly about wealth; aM-16:2

(James 2:5) "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" aM-16:3

(James 5:1-3) "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. {2} Your riches are corrupted, and your garments are moth-eaten. {3} Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days." aM-16:4

(Mark 10:23) "And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!" aM-16:5

(Luke 6:20-25) "And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. {21} Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. {22} Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. {23} Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. {24} But woe unto you that are rich! for ye have received your consolation. {25} Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep." aM-16:6

The aspect of God's new era people being quite separated from great earthly riches, is very understandable as a people who are not of this world and who are not to defend themselves with force should not be possessors of treasures of silver and gold or great valuables which man would try to steal or rob from them. Yet God's New Testament people are rich and privileged for they are rich in graces from God and faith, which is something much greater and more valuable than silver and gold!. aM-16:7

With regard to earthly knowledge and skills, in the Old Testament some of God's people had great earthly knowledge and skills which abilities were used in building the Tabernacle and in operating the nation of Israel. The Scriptures speaking of the wisdom of Solomon, not only speak of Solomon knowing many proverbs and songs, but also speak of him knowing trees, animals, creeping things, and fish. 1 Kings 4:33 concerning the wisdom of Solomon reads, "And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes." The Scriptures speaking of Bezaleel who was the main skilled worker in building the Tabernacle of Moses reads, "...I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, {4} To devise cunning works, to work in gold, and in silver, and in brass, {5} And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship." (Exo 31:3-5). Yet with respect to the New Testament era numerous Scriptures speak very negatively concerning earthly or worldly knowledge. Following are several such Scriptures; aM-16:8

(1 Cor 3:18-21) "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. {19} For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. {20} And again, The Lord knoweth the thoughts of the wise, that they are vain. {21} Therefore let no man glory in men. For all things are yours;". Note how Paul here clearly discourages being wise in things of this world and also discourages being greatly enthused or excited about things that great men of this world have developed or done. aM-16:9

(1 Cor 2:6-7) "Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: {7} But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:" aM-16:10

(1 Cor 2:13) "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." aM-16:11

(1 Cor 1:20) "Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?" aM-16:12

(Isa 29:14) "Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." aM-16:13

(Luke 16:8) "And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light." Note the word generation in this verse can mean time or age. Note how this verse indicates that the children of this world in their time or age are wiser than the children of light. Although the Christian may not be wise with regard to the generation or actual time he lives in, yet he is wise with respect to those things concerning the age to come! aM-16:14

The Scriptures teach that the Christian is not of this world, and teach that the Christian is not to love the world or have his affections set on things therein (John 15:19, 17:14-16, Col 3:1-21 John 2:15). It is quite obvious that those people who are separated from this world and truly have their affections on things above rather than on earth will not be as knowledgeable with regard to earthly things as those are who have their priorities and affections set on things of the earth. It must be understood that God's people are not to be poor and ignorant concerning earthly things just to be so, but rather such is rather to be the natural result of no longer placing emphases on such things and because of having much higher labors and meditations in earnestly seeking first the furtherance of Kingdom of God. As God's people of the New Testament era are no longer a nation or Kingdom of this world God has ordained in a new way that His people take their emphases off of material things, and ordained that they now rather should focus on attaining to truth, faith, and the furtherance of God's eternal Kingdom. Another article coded aN further considers and focuses on the changes between the Old and New Testament eras. aM-16:15

Their may be numerous reasons why God has ordained the changes as between the old and new era. In the Old Testament era when God's people were ordained to rule and be rich, God's people in general often were unfaithful to God insomuch that God's good plan for them could not be experienced anyway. Often times God's good plan for His people was disrupted and the very few who were faithful were persecuted even in the era of time when the faithful were to rule and be rich. The aspect of God's people or man in general having been unfaithful as such, possibly is one reason why God in the new era ordained such a different approach for those who chose to serve Him. aM-16:16

Chapter one of this writing quite clearly revealed that their was war in heaven after Christ's earth life and ascension, inwhich war Satan was bound and cast out of heaven. Chapter three of this writing quite clearly revealed that a very special and new Kingdom and reign began in heaven after Christ's ascension. Many Scriptures were given in chapter three which strongly indicated that after the final sacrifice was made (as in Christ's death) and Christ resurrected, the souls of the saints who were kept in the lower parts of the earth also resurrected to be with Christ in the special Kingdom which Christ established in heaven. The first part of this writing quite clearly revealed that the 1000 reign of Christ with the souls of the saints began in heaven after Christ ascended to heaven and Satan was cast out. Revelations 12:10 and Daniel 9:24 speaking of the labors of Christ and the new Kingdom which Christ initiated read, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: and speak of everlasting righteousness being brought into existence. It appears after all such changes God would have had good reason to lose interest in the material things of this earth and begin to focus His purpose and interests in the heavenly Kingdom which Christ established. Possibly the main reason for God's changes for His New Testament people is because of God's interests and emphasis shifting away from our present world and the things therein (which are all destined to soon be destroyed), and being adjusted toward His new Kingdom of everlasting righteousness which Christ established in heaven when Satan was cast out. Yet possibly man cannot know the real reason for the changes which God ordained for the new era. aM-16:17

Although many things cannot be known for sure, yet considering all Scriptures it is clear that God in the new era has called His people apart from the world in a new way, and clear that He in the new era has ordained His people should not exist as a defensed nation of this world. Considering all Scriptures it also is quite obvious that God also has ordained that His people should not take sides for or against any particular nations, but rather ordained them to be a world neutral people among the nations loving and doing good to all men. aM-16:18

One should consider that Moses established many new laws and changes, and consider that Moses prophesied that God would raise up a prophet like unto him, to whom all should hearken, which prophet was Christ (Deu 18:15&18). As Moses ordained many new laws and established many changes why should one think it improper if Jesus the Son of God and the one who Moses said would be like him, would also have ordained many new laws and changes such as Moses did? aM-16:19

In concluding the writer would like to wish the reader the blessing of being a part of God's peaceable Kingdom now and in eternity. Although God has ordained the nations of this world to fill a particular place and ordained that they should not bear the sword in vain, yet it is clear that God has chosen them of Christ's Kingdom apart from the world and such earthly kingdoms to a higher calling. Which plan or Kingdom are you a participating in? Christ is inviting you into His Kingdom today! Best wishes and farewell. aM-16:20

M Addition 18

The Seventy Week Prophesy of Daniel 9:24-27

(Dan 9:24-27) "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. {25} Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. {26} And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. {27} And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate." aM-18:1

The above Scripture among numerous issues prophesies of the Messiah, prophesies of reconciliation for iniquity, prophesies of the establishment of everlasting righteousness, and prophesies of the anointing of the most Holy all to be accomplished in a particular number of weeks after a decree to restore or rebuild Jerusalem. Note Numbers 14:34 and Ezek 4:6 both speak of situations were years was symbolized by days. Every day in this 70 week prophesy quite obviously represents one year, thus this 70 week prophesy would largely pertain to 490 years. Their were three decrees given by Gentile Kings concerning reconstruction or rebuilding in Jerusalem after that it was destroyed. The first two decrees of 536 BC and 516 BC were mainly focused upon rebuilding the Temple. Yet the last decree of 445 BC clearly was focused on rebuilding the city of Jerusalem with it's walls rather than the Temple which already was built (Neh 1:3-8). Using the later decree which was given in 445 BC as the point which begins this 490 year prophesy such nicely brings us to the time of Christ the Messiah who clearly brought to pass the great things prophesied in Daniel 9:24. One should also notice that this 70 week period was divided up into several smaller periods, which periods will be considered later. aM-18:2

In the time of Daniel and throughout the Jew's history the Jew's year largely was considered as being 12 lunar months, which made a 354 day year. The Jews used this type of year as their base year and about every 3 years added an additional lunar month between their years to keep their years and months in correspondence with the seasons. The Jew's still use this type of year in their religious calendar system. The Islamic year like the Jew's year also was a 12 lunar month year (354 day year), but the Islamic calendar did not periodically add an additional month between their years and thus the beginning of their year slowly moved backwards through the seasons. The Islamic calendar or year having 354 days also is still used as their religious calendar. It appears that the 354 day year also was quite popular among the Babylonians. The 354 day year is commonly known as a lunar year. aM-18:3

The above prophesy in verse 25 states that from the time of the commandment to restore and build Jerusalem (445 BC) until the time of the Messiah the prince would be 69 weeks (483 years). 483 lunar years from the time of this decree brings us to year 23 A.D. which clearly was the time of Christ the Messiah. Note figuring the 354 day lunar year, makes this 483 year period about 15 years shorter than if figured using our modern solar year which has 365.24 days. Figuring our modern solar year, 483 years (69 weeks) would bring us about to year 38 A.D. which would be a little late but yet wonderfully close. This 70 week prophesy especially focuses on one particular week, which week quite obviously would have been the last and 70th week. Figuring lunar years the last week of this prophesy would have transpired from 23 to 30 A.D., while figuring solar years the last week of the prophesy would have transpired from 38 to 45 A.D. If history has it's dates correct, 483 lunar years would be about 7 years to short to make the prophesy come out exactly right, and 483 solar years would be about 8 years to long to make this prophesy come out exactly right. If history has it's dates correct figuring a year length right between the lunar year and solar year would have made this prophesy come out right quite possibly to the very year. aM-18:4

This prophesy in verse 27 states that the Messiah would confirm the covenant with many for one week (quite obviously the seven years of the last week) , and in the midst of this week He would cause the sacrifice and oblation to cease. Jesus preached the Gospel of the Kingdom for about 3.5 years, which ministry fulfilled the first half of the week afterwhich He then died as the supreme sacrifice for sin, which annulled the need of sacrifices and oblations. Thus as this prophesy says, "in the midst of the week he shall cause the sacrifice and the oblation to cease" so it came to pass. The last half of this week then involved Christ's ascension back to heaven, involved captivity being lead captive, and involved the Holy Ghost being poured out upon Christ's disciples which filled them with inspiration and power to confirm Christ's new era covenant. Clearly the 3 1/2 years before Christ's crucifixion and the 3 1/2 years after Christ's resurrection enclosed a most important week (seven years) of confirming God's new era covenant with man. aM-18:5

Prophet Jeremiah some years before this 70 week prophesy of Daniel was given, had prophesied of 70 years of captivity for the Jews or of 70 years of desolations for Jerusalem. Jeremiah's prophesy pertained to 70 years while Daniel's prophesy pertained to 70 weeks. The 70 year prophesy of Jeremiah's could be nicely understood to be from year 606 BC when the first captives were taken to Babylon, until 536 BC when Cyrus allowed the Jews to return to their homeland. Such years would identify best with 70 years of captivity. Yet this 70 year period could also pertain to the years from 586 BC when the Temple and Jerusalem were destroyed, until 516 BC when the Temple was again rebuilt. Such years would best identify with 70 years of desolations. Such periods of time give a two fold fulfillment of the 70 year prophesy. These two 70 year periods have a 50 year overlap, with both periods combined extending over a period of 90 years. These two 70 year periods which overlapped by 50 years and covered a total of 90 years could be written such as (20+[50)+20]. Note the above dates for these ancient happenings, such as 606 BC, 586 BC, 536 BC, and 516 BC are basically universally accepted without dispute. Prophet Daniel before receiving from God the wondrous 70 week prophesy pertaining to the coming of the Messiah (as in Daniel 9:24-27), had been in prayer having on his heart this 70 year prophesy of Jeremiah's (Dan 9:2-3). aM-18:6

Now concerning the 70 week prophesy of Daniel's, such prophesy especially speaks of a particular 7 week period being combined with a particular 62 week period. Verse 25 speaks of the Messiah's time being after both the 62 week and 7 week period, while verse 26 speaks of the Messiah being cut off as only after a 62 week period making one wonder if another particular occurrence might have happened again after another 7 weeks. It is interesting to note that seven weeks later, or 7+62+7 weeks (76 weeks, 532 lunar years) after the decree to rebuild Jerusalem brings us to year 70 AD the very year wherein Jerusalem was again brought to desolations by the Romans, which occurrence Daniel 9:26-27 also quite clearly prophesies of. It appears that this 490 year prophesy could have two fulfillments involving two slightly different periods much like the 70 year prophesy concerning the captivity and desolations of Jerusalem also had. The first 69 week period beginning at the decree to rebuild Jerusalem (445 B.C.) and ending up at the time of Christ the Prince and Messiah, while the latter 69 week period starting after the first 7 weeks (396 B.C.) and ending up exactly at the time of the desolations of Jerusalem. Seven weeks plus the main sixty two week period without question nicely entered the time of the Messiah the Prince. While this main 62 week period plus another 7 week period then ended at the very time of the desolations of Jerusalem. The 62 and 7 week periods thus could be written as (7+[62)+7]. The first seven weeks likely involved 49 years of fully rebuilding Jerusalem in dwellings and streets and in government and in troubleous times (see verse 25), the next 62 weeks ended with the Messiah, while the next seven weeks then ended with the desolations of Jerusalem by the Romans. aM-18:7

It might be worthy to notice that either 69 or 70 weeks (483 or 490 lunar years) from 445 BC. brings us nicely into the time of Christ, the dates being 23 AD. or 31 AD. Julius Africanus a Church Father of around 225 AD writing about this subject also promotes the 354 day lunar year as the proper year to calculate with. Yet even using the 365.24 day solar year multiplied by 483 (69 weeks) brings us to year 38 AD which yet is wondrously close to the time of the Messiah although a little late. Yet who knows with absolute certainty that history has these ancient dates fully correct. Many technical disagreements are had concerning this prophesy, but beware lest one gets lost or bogged down in the details, and overlooks the simplicity of the general fulfillment of this most wondrous prophesy of the Messiah!. aM-18:8

(Count 20735 2/17/01)