Pastor Joel promotes "Blueprints for Christendom 2.0," arguing civil magistrates must enforce both Ten Commandments tables, rejecting Christian nationalism's separation of divine and neighborly love. He cites Calvin and Gill to support blasphemy laws against public breaches like Sabbath profanation, distinguishing these from private thoughts. Analyzing Psalm 106:34-42, he outlines a four-step national decline from sinful pity to child sacrifice, explicitly linking modern abortion tolerance to ancient idolatry. Ultimately, he warns that America's compromise on moral laws invites divine judgment, spewing the nation out of the land regardless of ancestry. [Automatically generated summary]
Transcriber: CohereLabs/cohere-transcribe-03-2026, WAV2VEC2_ASR_BASE_960H, sat-12l-sm, script v26.04.01, and large-v3-turbo
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Private vs Public Law00:14:58
Join Douglas Wilson, Dr. Joseph Boot, Brian Sauvay, Eric Kahn, and myself on March 1st, 2nd, and 3rd for our 2024 conference.
It's called Blueprints for Christendom 2.0.
Go and visit rightresponseconference.com to register today.
We hope to see you at the conference in March.
All right, a couple quick thoughts about the civil government enforcing both tables of the law.
When I say both tables of the law, I'm referring to the Decalogue, that is the Ten Commandments in Exodus chapter 20.
When we say tables of the law, we're talking about the first table being Commandments 1 through 4, dealing with our obligation to love the Lord our God with all our heart, soul, and mind.
So the first four of the Ten Commandments are have no other gods before me, do not make any graven images.
Then you also have do not take the Lord's name.
In vain, and then remember the Sabbath and keep it holy.
These four, the first four of the Ten Commandments, pertain to man's moral obligation as it regards to the Lord, his obligation to the Lord.
So that's the first table of the law of God.
The second table of the law of God would be Commandments 5 through 10.
So you got the first four, then the final six.
So Commandments 5 through 10, this is honor father and mother, that's the fifth commandment, do not murder is the sixth.
Then you have do not commit adultery, that is the seventh commandment.
Then you have Do not steal would be the eighth commandment.
Do not bear false witness is the ninth commandment.
And then lastly, number 10 is do not covet.
So I want to give you a couple thoughts in regards to the civil magistrate governments, national governments, the civil authorities, in regards to legislating and enforcing both tables of the law of God.
That was Calvin's position.
John Calvin, also on the Baptist side, John Gill.
John Gill is expressly put down in writing.
John Gill, just for the record, if you don't know who he is, he's one of the famous.
Reformed Baptist ministers that many Reformed Baptists today admire and will often quote, he was a minister in the very same church that Charles Spurgeon pastored in about 100 years later.
So, Charles Spurgeon, the church that he pastored 100 years prior, earlier, that was John Gill's church.
And so, both John Calvin and John Gill would hold to that the civil magistrate has an obligation biblically to legislate and enforce not just the second table of the law of God, which all deals with our.
Our horizontal relationships with our fellow man, how we can love our neighbor as ourselves.
But both John Calvin and John Gill would hold to the civil magistrate enforcing both tables of the law, including the first four of the Ten Commandments dealing with idolatry, graven images, taking the Lord's name in veins.
That would include blasphemy laws.
And then, of course, remembering the Sabbath.
This would include Sabbath law.
So here's a couple thoughts.
There's a lot of guys right now in regards to the conversation that continues to go on about Christian nationalism.
Saying that it is the obligation of civil authorities, of the state, the government, to legislate and enforce the second table of the Decalogue as it pertains to our love for our neighbor, commandments 5 through 10, the second table of the Decalogue, but not the first.
And I think that this is precisely the wrong distinction.
The Reformers would agree, the Puritans would agree, Calvin, Gill, they would agree.
So this is not a novel position.
I didn't come up with this on my own.
They were all.
Both table guys.
They were saying, no, the civil magistrate should enforce both tables of the law.
And the distinction that I've noticed is this instead of saying the civil magistrate should distinguish between the second and the first table, instead, where they put the distinction is between public and private.
Let me say that again.
For the civil magistrate, in his duty before God to be righteous in his laws that he legislates and enforces with civil law, With the sword that's been given to him, Romans 13.
The distinction that the civil magistrate should make is not between the first and second table of the law of God, but between private and public.
Between private and public.
And here's what I mean the easiest way that I could put it is like this No government, even if it's a Christian nation, no Christian government, no Christian civil magistrate, no Christian prince should be policing and enforcing laws by punishment with.
Fines or imprisonment or death or whatever it may be, they should not be legislating and enforcing against a breach of the 10th commandment, namely coveting.
Christian nationalists do not want the coveting police.
We don't want the thought, private thought police.
We are not advocates of 1984.
That's, you know, George Orwell's fictional writing, 1984.
That's not what we want.
So we don't want, even in a Christian nation, we do want a Christian nation.
That legislates and enforces the law of God.
But we don't want the 10th commandment coveting to be enforced.
Why?
Because coveting is a sin of the heart, it is a private sin.
So, when does a civil magistrate get involved with someone breaching the 10th commandment, choosing to covet?
Well, they get involved when that breach, that individual person, their choice to break God's law regarding the 10th commandment, to covet their neighbor's possessions, to covet what God has sovereignly chosen to distribute to Their neighbor rather than to them, when their coveting becomes of such a high degree that it causes their breaking of the 10th commandment begins to overflow and manifest as a breaking of the fifth,
sixth, seventh, eighth, or ninth commandment.
What do I mean?
Well, this is what the book of James says, right?
Why are there factions and divisions among you?
Is it not because of your desires, right?
That sin begins at the level of desire.
And then James goes further and says, You covet.
But do not have, and so you murder.
Right there, James is telling us the pattern.
Coveting, if unchecked, apart from accountability, not from the civil magistrate, but from the church, from brothers and sisters in Christ, and simply repenting, confessing our sins privately in our private practices of piety, not pietism, but piety, which is a good thing through prayer and fasting and scripture study, living a life as a Christian, an inward life as a Christian with practices of piety, if we do not Check our covetous desires,
then coveting eventually will overflow where it's no longer merely a breach of the 10th commandment, thou shalt not covet, but coveting unchecked eventually will manifest in breaking one of the other commandments, namely commandment 5 through 9, right?
So we want something that God has chosen to give to our neighbor so bad, and rather than confessing that sin to the Lord, rather than getting accountability from brothers and sisters in Christ, rather than turning to the Lord in confession and repentance, In study of the scripture, in prayer, in fasting, rather than doing these things, we allow our coveting to grow to where eventually we commit murder.
We so badly covet something, right?
I think of, you know, it's like Gollum in the Lord of the Rings, right?
Originally, he was a hobbit, right?
He wasn't a monster to begin with, he was a hobbit.
But he and his buddy Hobbit were out fishing one day, and all of a sudden, they.
Find the ring, the one ring to rule them all at the bottom of the river.
And so they pull the ring up, and it's his friend, Gollum's friend, Smeagol's friend, that actually found the ring.
And Smeagol says, I want it.
Give it to me.
I'm entitled to it.
It's my birthday.
It happened to be his birthday that day.
But his friend said, Well, no, I found it, and I'm not obligated to give it to you.
I want it.
And so Smeagol, who's not a monster at this point, but he quickly becomes one, strangles and murders his friend, one of his very best friends, because he covets.
So, coveting the breaking of the 10th commandment unchecked.
It bubbles up and overflows into a breaking of, in this case, the sixth commandment, thou shalt not murder.
This can happen with the eighth commandment, thou shalt not steal.
Your neighbor has something that you want, that you covet, that you believe you're entitled to.
And so, if you allow that coveting heart to continue to grow and grow and grow, eventually, what you end up doing is you are tempted to steal, right?
Thou shalt not steal.
Well, now you're stealing.
Or if you covet your neighbor's wife, adultery, that's the seventh commandment.
Or in coveting, it could cause you to be tempted to break the ninth commandment.
To lie, to bear false witness in order to wrongfully, in an unethical manner, get something that you want that didn't actually belong to you.
So here's the deal.
The distinction is not between second table, horizontal love for neighbor, and first table, vertical love for God.
No, the distinction for the civil magistrate as he seeks to legislate and enforce God's law righteously is not between second table and first table of the law.
The distinction has to be between public.
And private.
So the covet commandment, the 10th commandment, thou shalt not covet, that is the second table of the law.
It pertains to our relationship horizontally with our neighbor.
And yet, the civil magistrate, even within a Christian nationalist scheme framework, the Christian nationalists, such as myself, would still say that the civil magistrate has no authority to enforce as a thought police against coveting.
But coveting, eventually, that's a private sin.
So therefore, it's not legislated against.
But if that private sin becomes, it bubbles over and becomes a public sin, the breaking of the 10th commandment, choosing to covet, causes you to eventually break the fifth, sixth, seventh, eighth, or ninth commandment.
Now the civil magistrate is involved.
And my point is I think with the first table of the law, commandments one through four, as it pertains to loving the Lord our God, the very same principle is at play, but in reverse.
So think of it like this, all right?
The first commandment is have no other gods before me.
That is a A private matter.
That's something that's in the heart.
It's hard to detect.
It's not necessarily outward, external, and witnessable.
However, here's the deal if someone is an idolater privately at heart, they actually have other gods before the triune God, Yahweh, the true God, then eventually what happens is if that's unchecked, if there's not that accountability in the realm of the church, in the realm of Christian private practices of piety, then having other gods privately in the heart.
Before the true triune God will eventually cause you to break commandments two, three, or four.
It'll cause you to profane the Sabbath externally, outwardly, right?
Not keeping the Sabbath holy.
It'll cause you to take the Lord's name in vain, to blaspheme.
That's a breach of the third commandment.
Or it would also cause you to be an idolater in a public, external, witnessable way by making graven images or bowing down to other graven images that have been made.
So, Basically, what I'm saying is this the distinction as it pertains to the civil magistrate and in what, uh, which of the laws of God should he actually enforce?
The distinction isn't between second table, but not first table.
No, it's first and second table.
The distinction is he enforces that which is public, but not private.
And here's the cool thing I was thinking about this the other day.
Both in the second table and the first table of the law, you have at least one commandment in each of them that is strictly private.
And therefore, it should not be enforced or policed by the civil magistrate.
But if these commandments, the 10th commandment, In the second table of the law, coveting, which is private, if it's unchecked, it'll cause you to externally, witnessably, outwardly break commandments five through nine.
Well, in the first table of the law, if you break the first commandment, that's private, it's inward, idolatry, having another God before the triune God.
But if it's unchecked and not accountable, it'll flow over and cause you to break commandments two, three, and four.
So you actually have the Ten Commandments, both the first and second table, book ended by two commandments the very first of the Ten Commandments and the very last that are both.
Private sins of the heart.
But if these two private sins of the heart, in the heart, a breach of the first commandment, having another God that you love more than the true God, or in the second table of the law, the tenth commandment, coveting what God has given to your neighbor, if you break these two commandments privately and it's unchecked, it'll flow over and cause you to break the other commandments publicly.
In the case of the first commandment, you break that privately, having other gods, eventually, You make graven images, you blaspheme, and you profane the Sabbath.
You covet over here unchecked.
Eventually, you bear false witness, you steal, you commit adultery, you murder, or you dishonor your parents.
I think that's the way it works.
So it's really not, oh, well, the first table, that doesn't make sense for the civil magistrate to be involved at all because that's just religious and we don't talk about religious things.
No, that's silly.
That's the myth of neutrality.
The issue is not first table versus second table.
The distinction of what the civil magistrate should be involved in is private versus public.
There's a private commandment in the first table, namely commandment number one, and a private commandment in the second table, namely the last, commandment number 10.
And both of these will become public if unchecked, and that's where the civil magistrate steps in.
I think it's fairly straightforward and simple, but we have to read some dead old theologians before the 1960s, before the post war sentiment.
And we have to be okay with God's word and not apologize for it and give in to this myth of neutrality.
The Path to Idolatry00:14:12
All right, we're going to go pick up a little bit more with our nation, particularly these United States of America, and what could very possibly be the end of our nation and how nations in general, in scripture and throughout history, have imploded in the past.
And a stark similarity that I see between Israel and what's going on in America today.
But, real quick, Here is a brief word from a couple of our sponsors.
All right, we're going to go ahead and pick back up.
If you're watching live, the commercials didn't work, but if you're watching the video later on, we'll put them in.
But this is where I want to pick up.
Actually, I have some slides prepared.
So let's go ahead and start with the first.
I want to work from a text.
Okay, so let's put the first one up.
Here we go.
We've got, this is, I believe, Psalm.
Go ahead and skip to the next one so I can see the reference.
This is Psalm, the book of Psalms.
Next slide, 106.
So, this is Psalm 106, verses 34 through 42.
So, let's start with verse 34.
It says this What we're going to see here is a progression of sin in a corporate sense.
It's corporate effects on societies as a whole, on nations.
There is a progression.
It's not just overnight, you know, people sin and then the very next day they're destroyed.
There is a progression.
So, here we go.
Verse 34, Psalm 106, 34.
They did not destroy the peoples as the Lord commanded them, but they mixed with the nations and learned to do as they did.
They served Their idols, which became a snare to them.
They sacrificed their sons and their daughters to the demons.
They poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan.
Continuing, then the anger of the Lord was kindled against his people, and he abhorred his heritage.
He gave them into the hands of the nations, so that those who hated them ruled over them.
Their enemies oppressed them.
And they were brought into subjection under their power.
All right, so let's go ahead and go to the first of, I think there's four steps here, okay?
What we see in this text.
The first one is, you want to think of it, the word's not explicitly used in the text, but this is what it is it's pity.
Remember, in Deuteronomy, I believe it is, it says, Your eye shall not pity.
It's talking about dealing out just retribution for those who break God's law, that there should be swift justice.
It should be proportional.
It should be Unbiased, right?
That there's no favoritism that's being shown.
So it's proportional, it's unbiased, and it's also swift, right?
Proportional meaning eye for eye, tooth for tooth.
Without showing favoritism, you shall not pity.
And right here in Deuteronomy, it says, You shall not show favor to the rich nor pity the poor, right?
Your eye shall not pity the one who has transgressed the law of God, but you are to carry out just retribution, the just judgments of God and Israel, what they're doing essentially is showing pity.
What we see in the very beginning of Psalm 106 34, starting in verse 34, is that Israel was called to drive out these pagan, idolatrous nations from the land, but instead they allowed them to cohabitate, to stay in the land.
Right?
Joshua initially crossed over the Jordan River with Israel, and he was used by God as the commander in chief of Israel to drive out and to put to death many of the people and drive out other people out of the land of Canaan, the land of promise.
But Joshua didn't drive everyone out.
He did the lion's share of the work, right?
He crushed all these Canaanite kings, but there were still individual small villages and towns and tribes, men and women and children that were still there.
And then Joshua, at the end of his life, he says, This is Joshua 23, I'm going the way of all the earth, right?
I'm about to die.
And he begins to hand out allotments, all the different portions of land in the land of Canaan, to each of the various Israelite tribes as an inheritance.
And then it was the responsibility of each individual Israelite tribe, if there were any inhabitants left in their allotment of land, to drive them out.
But instead, these individual tribes, after Joshua had gone on to glory and died, they became complacent and apathetic.
So I think there's apathy.
I think there's a sense of maybe even just being tired, fatigue, but there's also a sense of sinful pity.
A sinful form of pity that they pity the Canaanites.
That they say, well, you know, that I mean, the kings of the Canaanites have been put to death, and most of the soldiers and fighting men have been put to death.
The worst of the tribes, the Anakim and some of these Nephilim giants, they've been put to death, and others have been driven out.
So we're pretty much good now, right?
Most of the work has been done, and the people who still remain, sure, they have a heritage and a history of being pagan people, idolatrous people.
Terrible malicious practices, religious practices such as human sacrifice, but they're not really hurting us.
They're not affecting us.
The threat has been neutralized.
And so we'll just allow these people to coexist.
And so that's out of laziness, fatigue, apathy, but I think it's also out of a sinful form of pity.
Matthew Henry, in commentating on Psalm 106, in regards to this point that I'm making right here, he says the following.
When Israel had got to the good land that God had promised them, they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate.
Pretending pity.
Right?
So it's not genuine.
So not all pity is sinful.
I'm talking about sinful pity, not the sin of pity, because that would imply that all pity is sinful.
No, but there is righteous pity, but there is also a sinful kind of pity.
God, the scripture says that God showed pity on Israel.
Well, God doesn't sin.
So, when God has pity, it's righteous.
God has pity that stems from his mercy.
But Israel, in this case, is pretending pity.
It's not real righteous pity.
But Matthew Henry says instead of driving out the people, the Canaanites, as they were commanded to do, instead rather pretending pity, they pretended pity, but so merciful is God that no man needs to be in any case more compassionate than he.
This is one of the problems that we find among evangelical Christians for decades now.
This is an age old problem, and it's still a problem that sadly is alive and well in the church today.
We often pretend to be more compassionate than God Himself.
We pretend to be more tolerant than God Himself.
We pretend pity, not genuine pity, not the kind of pity that God has that stems from a righteous mercy, but instead we practice pity that is a perverse, twisted pity.
We humor ourselves.
To be more merciful, more compassionate, more loving, more tolerant than God.
We tolerate things that God tells us not to tolerate.
So that's the first problem with Israel.
It's not that Israel gets into the land of Canaan and under Joshua's command defeats the worst of the Canaanites and then the very next day join the remaining Canaanites in offering their children to Molech and passing them through the fire.
Right?
That's not the first thing that Israel does.
It's not that they come into the land.
And immediately start committing human sacrifice.
No, there is a progression of sin, right?
They devolve into worse and worse forms of sin.
And the first step in the progression is pity.
It's tolerating what was not meant to be tolerated.
It's mixing with people who ultimately hate God.
It's allowing these idolaters, pagan Canaanites, to coexist in Israel's land of promise that they've now inherited.
It's, well, you might say, principled pluralism.
All right, well, we're not going to be idolaters.
We're not Muslim.
We're not going to practice Talmudic Judaism.
We're not going to do these things.
We're not atheists.
We're Christians.
But we want to carve out a space for them to be here and not just be here, that's one thing, but to be here and publicly exalt their false religion.
Right?
We have cities in America right now.
That five times a day have a citywide audible, publicly audible citywide call to Islamic prayer.
Right?
And all in the guise of multiple pluralism, being tolerant, coexisting, loving our neighbor.
This is the language that Christians, some Christians, liberal Christians would use in order to justify this sinful tolerance.
But this should not be tolerated.
It should not be tolerated.
That's where it starts.
That's where you see it start with Israel, that they allowed these other tribes to exist and not just exist, but began to intermingle and intermarry between them.
That's a sign of joining their ranks.
So at first, it's not, hey, we'd like to immediately, starting tomorrow, go with you to your statue to Molech and sacrifice our sons and daughters.
That's not the first step.
The first step is, hey, you know what?
You're fine.
You can be here.
In fact, some of you, you know, my son finds your daughter attractive and.
Maybe they could get married.
And, you know, I'm not going to worship your false gods, but we'll allow you to have some of your own altars to your own gods because, hey, we just want to play nice with others.
That's the first step.
All right.
So now let's look at the second progression.
So, pity, sinful pity.
Here's the second compromise.
Verse 35 is where we find this.
Matthew Henry, in commentating on verse 35 of Psalm 106, he says the following.
They promised themselves that notwithstanding this, they would not join in any dangerous affinity with these four nations.
But the way of sin is downhill.
Omissions, that is the sin of omission, not doing, neglecting to do the righteous thing, makes way for commission, sins of commission, that is engaging in the wicked thing.
When they neglect to destroy the heathen, the next news we hear is they were mingled among the heathen, made leagues with them, And contracted an intimacy with them so that they learned their works.
Right?
So, step one pity, allowing people who hated God to have a foothold.
Right?
It's not just to exist, but to have a foothold in the land.
And then, secondly, not just pity, not just tolerance, but now it becomes compromise.
They're intermingling, intermarrying, and allowing idolatrous.
Practices and starting to even involve themselves in some of these.
This leads to the third step now.
All right, so here's the third step.
Go ahead and pull that up.
Idolatry.
This is Matthew Henry commentating on Psalm 106, verse 36.
When they mingled with them, they learned some of their works that seemed innocent diversions and entertainments.
You start with the things that seem small.
This isn't so bad.
Yet they thought they would never join them in their worship.
Yet by degrees they learned that too.
They served their idols.
So, not just interacting and joining them in some of their practices and customs, but now joining them in their idolatry, their worship.
Yet by degrees they learned that too.
They served their idols in the same manner and with the same rites that they served them, and they became a snare to them.
That sin drew on many more.
That sin drew on many more.
All right.
So, idolatry.
So, first, it's pity.
You can be here and you can have your altars in high places to your false gods.
We'll carve out a little niche for this false religion and this idolatry, principal pluralism.
That's the name of the game, right?
Sinful pity.
Number two, compromise.
We won't join you in your idolatry, but we'll join you in some of your customs and practices, right?
Step three, now we've gone from pity.
To compromise, to actual idolatry, we're joining you in your worship.
We're now joining you in worshiping your false gods.
And the number four, it goes from pity to compromise to idolatry, and then to slavery and suicide.
And these two are two peas in a pod.
They always come as a pair.
One lends towards the other, and the other lends towards the one.
This is verses 37 and 38 of Psalm 106.
Again, using Matthew Henry's commentary, he says the following.
When Israel joined with them in some of their idolatrous services, their actual pagan worship, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhumane piece of idolatry, the sacrificing of their living children to their dead gods.
Trump's Sinful Compromise00:02:28
But they came to that at last.
Israel actually eventually got all the way to not just joining these pagan nations in their idolatry, their false worship, but the most severe.
And sinister, disgusting degrees of their pagan false worship, namely child sacrifice.
And we see that in our nation today.
We see that with abortion.
We saw that just over the weekend with comments from President Donald Trump saying that a heartbeat bill would be terrible, is what he said.
That's his quote, oh, that would be terrible.
And not terrible in the way that I would say a heartbeat bill is terrible.
Because a heartbeat bill still says, hey, you know what?
It's open season.
You're free to murder any child before six weeks.
No, but Trump was saying, not as an abolitionist, saying no murder of any babies is permissible.
He's saying a heartbeat bill is terrible because you should be allowed to murder more babies for a longer period of time, all the way up until maybe 15 weeks.
And part of the reason I think Trump is saying this is because he knows at this point, when it comes to his base, there are people who just die hard Trump and they're never going to leave him, no matter what he says.
He can completely betray his party.
He can completely go back against the convictions of his base.
And they're so bought in at this point that they'll take him.
They'll take Trump.
So he probably sees it as an opportunity simply to keep his base, which he probably will keep, and try to get some other, you know, kind of like Bill Clinton, not Hillary, but like Bill Clinton 1990s type of Democrats to try to pick up some of those along the way.
And honestly, from a pragmatic standpoint, it may work.
But it was sinful for him to say.
It's wrong.
That is absolutely barbarous, and it is a great perverse sin against the Lord.
So, my point is in our nation, obviously, we all know that America loves abortion, but we saw it even this last weekend from President Trump, the very guy that God used, and I'm grateful for it, to overturn Roe by his appointments of Supreme Court justices, is now saying, hey, you know what?
It's terrible that we wouldn't let people murder their babies from six to 15 weeks.
That's terrible.
God Shows No Favoritism00:05:46
We should be more, well, we should have pity on these murderous moms, right?
We should be, you know, we should have pity.
We should be more compassionate.
That's so, anyways, all this is highly relevant.
All this is going on around us all the time.
And so, this is the process of Israel coming into the good land that flowed with milk and honey that God promised to them.
But it shows how they eventually fell from grace, how they eventually were judged and then went into exile.
God, in his just judgment, Took Israel out of the land.
The land spewed them out because they began to live in the land that God promised to them, that God gave to them as an inheritance.
They began to live in the land exactly the same way the Canaanites were.
The Canaanites were sent out of the land and put to death at the edge of the sword by Israel because, not just because God wanted to bless Israel and do good things for Israel.
No, it's two things simultaneously.
One, God is going to fulfill his good promises to Israel, but secondly, God is also fulfilling his justice.
To these pagan nations.
So it's not just about giving the land to Israel because they're God's people, but it was also about using Israel as God's instrument to bring his just judgment to the Canaanites.
The land spewed out the Canaanites because they were living in an idolatrous, wicked fashion manner in the land.
But Israel thinks, well, we can live however we want because it's not about our actions and our behaviors and our morals.
And our worship, whether it be idolatrous and worship of false gods or right worship of the triune God, it's not about worship.
It's not about ethics.
It's not about morals.
It's just about, well, it's about DNA.
It's about the fact that ethnically, we're God's chosen people.
We're the Jews.
And so God kicked out the Canaanites just for being Canaanites.
And he's given us the land just for being Jews.
No, God kicked out the Canaanites because they were wicked.
And when the Jews started looking like the Canaanites, it didn't matter that they were Jews.
They were sent into exile and kicked out of the land as well.
God is not going to show favoritism simply because your ancestors or forefathers were faithful.
God is not going to tolerate America indefinitely just because the founders and the covenanters and the Puritans were righteous.
That's not going to work.
No, if Americans are going to live like pagans with child sacrifice from not just pity, pitying those and tolerating those who have false worship, but then interacting and joining them in their practices and customs,
that's compromise, and then joining them in their actual false worship of false gods, that's idolatry, and then eventually joining them in their worst forms that lends towards slavery and suicide, even sacrificing our own children.
If Americans are going to do that, then God will spew us out of the land just like anybody else who inhabited the land who chose to live like pagans.
It's not about your forefathers.
It's not about your DNA.
It's not about your ancestors.
It's not about, oh, well, we're this race of people.
We're ethnic Jews.
We're ethnic Americans.
That's not what it's about.
It's about your hearts.
Are you circumcised in heart?
Do you worship God?
Are you righteous?
Or are you idol worshipers, baby murderers, wicked, ruthless, heartless?
If so, God will show no favoritism and America will be spewed.
And I mean, literally, America will be spewed out of the land.
We will be taken captive by some foreign people.
God did it with Israel.
He could do it with us.
We could be completely enslaved and defeated.
And we could go into World War III.
That's entirely possible, especially if we have four more years of Democrats in office.
But go into World War III and Russia could team up with China.
You don't know.
God is well within his rights.
Long has he been at this point, especially now in 2023 with our debauchery, but God is well within his rights to justly punish the nation of America.
Absolutely.
It's not about who the people are or even their ancestry and who their forefathers were.
It's about who do we worship today and what are we doing today?
Are we wicked today?
It's about your morals, about your ethics, and ultimately about your heart.
About your God.
Is our God Yahweh?
Do we worship the triune God or are we idolaters?
And if we are idolaters doing heinous and wicked things, how do we get there?
And I would argue the way we got there is the same way that Israel did.
Four easy steps sinful pity, then compromise, joining them in their customs and practices, then idolatry, joining them in their false worship, and then eventually slavery and suicide by joining them the highest degrees of their idolatrous false worship.
Expressly through the form of child sacrifice.
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Thank you guys so much for joining us, and we'll see you again next week.