REVELATION
#43 – Judgment Against Jerusalem Cont’d.
We’re at chapter 18. We did
all of three verses last week! We’re on a roll! Let’s read them again and
refresh our minds of the basis of which we’re speaking:
18:1 After these things I saw another angel coming
down from heaven, having great authority, and the earth was illumined with his
glory. (2) And he cried out with a mighty voice, saying, Fallen, fallen is
Babylon the great! And she has become a swelling place of demons and a prison of
every unclean spirit, and a prison of every unclean and hateful bird. (3) For
all the nations have drunk of the wine of the passion of her immorality, and the
kings of the earth have committed immorality with her, and the merchants of the
earth have become rich by the wealth of her sensuality.”
We said last week that I believe
that this “other angel”, remember that angel means simply messenger. We tend
to think of angels as heavenly creatures with wings, the departed spirits of the
good guys, but that’s not true. Angels are a created beings normally, but they
can also be other things. We talked about the Malach YHWH, the angel of the Lord
in the Old Testament and how that is very clearly an incarnation of God Himself,
pre-incarnate Christ, the theologians would say. We see the same thing here.
Notice this angel has great authority. The
earth was illumined with his glory. We looked at Ezekiel 43 where that term is used of God
when Ezekiel sees Him and that the whole earth was illumined with His glory. (2) And he cried out with a mighty voice, saying,
Fallen, fallen is Babylon the great! We looked at Amos 5:2 where that is God’s judgment against Babylon
and so we see the parallels here that this other angel is very likely Christ
himself appearing to John and voicing God’s judgment upon Babylon the great.
Remember that we said that Babylon the great is the great city is Jerusalem.
When we get to verse 4 and further on, we’ll see how it’s even more positive
that it’s Jerusalem.
(4) And I heard another voice from heaven, saying,
“Come out of her, my people, that you may not participate in her sins and that
you may not receive of her plagues; (5) for her sins have piled up as high as
heaven, and God has remembered her iniquities. (6) Pay her back even as she has
paid, and give back to her double according to her deeds; in the cup which she
has mixed, mix twice as much for her. (7) To the degree that she glorified
herself and lived sensuously, to the same degree give her torment and mourning
for she says in her heart, ‘I sit as a queen and I am not a widow, and will
never see mourning.’ (8) For this reason in one day her plagues will come,
pestilence and mourning and famine, and she will be burned up with fire; for the
Lord God who judges her is strong.”
If Babylon the great were Rome,
which most people believe it is, what sense would it make when John hears another voice from heaven, saying, “Come out of
her, my people,
John would be saying that God’s people were in Rome, in the city itself. But
we’re talking about Christians all over the known world at that time. They
were not only in Rome, they were in other places. One might say well Rome was a
particularly bad place, but I would suggest that other places were just as bad
as Rome because it was a cultural thing. So I think it’s very clear here that
Jesus is saying to the Christians, come out of Israel. Come out of Jerusalem.
Come out of the apostate church. In fact, this is the basis for the reason for
being of the Presbyterian Church in America. I don’t know if you’re aware of
that. In 1975 after working 40 years to change what was then the Southern
Presbyterian Church, the PCUS, the people who formed the PCA — on the basis of
this verse which says that once the church is so apostate that you have no hope
of changing it, — then you come out of it and they actually came out on that
basis and formed a new denomination, 100 churches in Birmingham, Alabama. The
Christians, remember, understood this.
Q: If it’s Rome, why does it
have to be just the city, why can’t it be the Roman empire? Then also if it is
Rome, well that would support that point of view. When did the fall of Rome take
place, when did all these things happen and have they happened yet? What’s
their point of view on all of this. If it is Rome and God is just simply telling
the Christian Jews to get out of Rome before this destruction comes upon them so
they don’t’ get destroyed with it. When and if did that happen?
A: I don’t know the year that
Rome was sacked by the Barbarians and basically the empire fell.
Q: That’s what they would
point to, to show that it’s…
A: I’ve never heard that put
forth. The problem with saying that this is Rome, number one if it’s Rome the
city, then that wouldn’t make a whole lot of sense unless you assume Rome was
particularly wicked which it was not. It was not any more wicked than
Herculaenium or any other city in the empire. You’ve heard me talk about the
stuff they’ve uncovered at Herculaenium. That was the city that was buried by
Vesuvius, catastrophically all at once. People were caught eating meals, they
were sitting at the table in front of their plates. So they know that it’s
basically a slice of life. When they uncovered these buildings, the living room
walls had murals of people in various intimate positions and really bad stuff
from our perspective. That was their culture. They lived in that. So it wasn’t
that Rome was any worse, any more wicked than any other city, although it was
the head. The other point is, what if it were the Roman empire? Well, how would
you come out of the Roman empire? The Roman empire was the world, basically at
the time. So to come out of it, where would you go? The Roman empire covered
basically the whole known world at the time. So for God to say to the Christians
come out of the Roman empire, again doesn’t make much sense. Where would they
go?
Q: Are we talking of the
physical or spiritual sense?
A: I think, as Chilton points
out, that we’re talking about a physical and spiritual coming out. that you may not participate in her sins and that
you may not receive of her plagues I think what God is saying here is I’m going to pour out, remember we
talked about how the plagues were related to Egypt, the plagues upon Babylon,
and that these particularly came true in the destruction of Jerusalem. So I
think what God is telling the Christians here is come out of Jerusalem. He’s
repeating the same thing that Jesus said in Matthew 24. Remember that Jesus said
when you see the abomination of desolation standing before the temple, flee.
That’s exactly what the Christians did. When they saw the Roman army…
Q: That ties into … when He
said that, with this.
A: Yes, I think clearly
there’s a connection here. That Jesus is saying the same thing, He’s not
saying something different. He’s saying to the Christians in Jerusalem, come
out of her. Remember Jerusalem was the seat of the spiritual power, the power
base of the Old Testament church, of Israel. We talked about the temple and how
incredible a place that was last week. So I think clearly that it’s consistent
here.
Again, notice that God is talking about Jerusalem in terms of Babylon.
He’s comparing her to Babylon. Babylon the mortal enemy of Jerusalem. It says:
(5) for her sins have piled up as high as heaven, Really it’s “her sins have
joined together with heaven.” Not only in the sense that they’ve piled up,
but they’ve cleaved to heaven. So her sins are terrible and
God has remembered her iniquities. That quote comes from Jeremiah
51:1 Thus says the Lord: “Behold, I am going to arouse against Babylon and
against the inhabitants of Leb-kamai the spirit of a destroyer. So he’s
talking about destroying Babylon here. Then in verse 9 it says:
We applied healing to Babylon, but she was not healed; forsake her and let us
each go to his own country, for her judgment has reached to heaven and towers up
to the very skies. So again you see this comparison of Jerusalem as Babylon the great with
Babylon. Even worse than Babylon,
she’s Babylon the great! Why would God condemn Jerusalem so terribly? They
were His chosen people and they went exactly opposite, turned away from Him so
they were worse even than an unbeliever.
Q: I guess the only question I
really have is why did God choose to destroy them at that time. I know the
answer – because of Christ’s coming. But if you look throughout history,
Israel constantly was turning to Him and then away. Each time they turned away I
guess they got overrun by the Babylonians one time…
C: This time God wasn’t behind
them to bail them out.
C: Because they didn’t repent
of their sins.
R: But He was behind His chosen
people. See, that’s the message. The message also for us is, how do we compare
to Israel? We won’t escape His kind of punishment if we don’t obey what God
has said. Remember that Paul says in 1Corinthians — talking about the history
of Israel, — he says these things were written for our instruction. So what we
need to understand is that we need to read the Old Testament. We need to
understand that Israel was stiff necked. We need to understand that they are a
picture of us and God did some very terrible things to them for their
disobedience. That’s why you hear me harp on obedience, obedience, obedience.
Because the Christian church is by and large impotent in the world today. Why?
Because we’re not obedient to God. If we were obedient as the church was in
the first century after Christ, we’d be turning the world upside down. We’re
not much different in a lot of ways than Israel was. We have our own gods that
we worship, right in our temples by the way, just like they did. By the way, I
don’t know if you’re aware but they had idols in the temple complex that
they bowed down to. They would go in and worship God, then they’d turn around
and worship these other gods right there in front of God. I mean, I can’t
think of anything more inciting to anger. But we do the same thing.
C: People just like to try to…
I mean isn’t it a part of man to want to be able to see what your…
R: Not only that, but it’s in
the heart of man to make their own gods.
C: I realize that but I know
that some people say they’d like to be able to see something. It helps them
focus.
C: God gave us a commandment
about that.
C: And there’s no statue of
God.
C: I’m saying I would never do
it but I could see, when you go to the old missions, it actually does make you
think more. Even though it’s wrong but you know how it’s a little bit
more…
R: What about when you go to
church today, in our church, and someone comes in and they’re in the worship
service, and they’re thinking about getting ready to go on vacation on Monday.
Who’s more important?
C: Yourself and your vacation.
R: Yes. That’s the point that
we need to understand. When we come to worship, we come before the living God
and if we are concerned about other things, if we’re focused on getting ready
for vacation on Monday – getting out of here – I hope the preacher doesn’t
preach very long ‘cause I’ve got to get on the road to go to Tahoe skiing
this week – what’s the focus? The focus in not on God, the focus is on
myself.
C: We had this discussion while
we were studying the catechism on the Sabbath ‘cause he would keep really hard
and fast about when you’re distracted in the church. Yet, I think when you
have small children that are in church and you’re distracted, where is the
line drawn? When is the distraction OK – a distraction that you can’t
possibly help. I think a vacation is an obvious one if you’re thinking about a
vacation or trip, but what if you’re thinking about kids still crying or where
is such and such. There are certain things that you are…
R: By the way, I don’t agree
with Williamson on that.
C: If there is a little child
bothering you, you cannot concentrate because you’re wanting them to be so
good so they won’t bother other people.
R: And there’s two things here
and we’re getting a little far field but I want to go ahead and answer them
anyway. How do you keep from being distracted by your children when you’re in
worship? Make sure you discipline them properly all other times so that they
will sit still while they are in worship service. If it’s a baby, it’s a
different story. We have a perfect example in the church that it can be done.
What I’m suggesting is yes, a baby can cry out and maybe that’s distracting
but the mother can certainly stand up with that baby and go to the back and feed
the baby, or whatever. Part of it is training. We don’t know how to really
concentrate on two things at once or disregard one thing. I don’t want to
continue on with this. I didn’t mean to bring up a bottle of worms here. What
I was getting at here is that in the worship service, we need to understand that
we are before the throne of the living God. If we were in the presence of the
President, no matter what you think of him, I would suggest that your attention
would be totally focused on the President, and not on what was going on around
you. Or, if you work for Pac Bell and the president of Pac Bell walks into your
office, you’re going to drop everything and you’re going to be focused on
him. I’m suggesting that we don’t do that with God because God is not right
there in front of us. The Roman church understood this and the Eastern Orthodox
Church also. That’s why they have the icons. That’s why they have the
statues, because they recognized this. But on the other hand, God says I’m in
your heart, I’m everywhere. You don’t know what I am like, therefore do not
make a representation of Me because it’s going to be wrong. So we need to
understand both sides of the issue. Focus on God, even though there’s not
something there in front of us that we can focus on.
Q: Does that also apply to
pictures of Jesus? I’m curious. God would never change His spirit. I always
like the ones where they used to have Jesus just from behind, you know, you
could see his face.
A: G.I. Williamson, J.I. Packer
and other tremendous theologians say absolutely no representations of Jesus. My
question is, what about the disciples? Did they have a representation of Jesus?
After he died, what did they have? They had memories which were not the real
thing. If you want to say that you can make absolutely no representations of
God, then we need to get rid of the Bible. Why? What is the letter “GOD”?
It’s a representation of God. Same as YHWH. You see when you go as far as G.I.
Williamson and J.I. Packer, you cannot even discuss God, because you necessarily
have to have a representation of God in order to discuss Him.
Q: All right, then what’s the
application?
A: I think pictures of Jesus are
OK. Not in worship.
Q: If it’s not OK, why?
A: When you look at the
commandment, Exodus 20:4 “You shall not make for yourself an idol, or any
likeness of what is in heaven above or on the earth beneath or in the water the
earth. (5) You shall not worship them or serve them;” He’s talking about
worship. He is not talking about artistic representation outside of worship.
Q: So when a Catholic looks at a
picture of Jesus and begins praying and talking to that picture?
A: That’s wrong, that’s
worship. If I had a picture of the laughing Jesus in the hallway of my home
because someone gave it to me, I don’t think that’s a problem because I
don’t worship that picture. I understand it to be an artistic representation
of someone’s imagination about Jesus. I don’t bow down to it, I don’t pray
to it, I don’t focus on it. It’s not in a worship context and I personally
don’t think there’s a problem with that.
Q: That would apply then to the
Matthew film where people are viewing the film, but not in a worship copntext.
A: Absolutely. They’re looking
at a dramatic representation of Jesus.
Q: Are there not movies where
they had this concern so all you ever see is that you can’t see him, but you
can hear him.
A: Right. You never saw the face
of the person playing Jesus because of that conviction.
Q: The picture Michelangelo did
of God reaching down to man may not be… isn’t that God reaching down to man?
A: It’s God reaching down to
man but again, I would be concerned about that because where is that picture of
God reaching down to man? In the Sistine Chapel. It’s in a church. It’s in a
worship context.
C: I would say that something
could possibly be wrong with that picture because it’s trying to depict God.
R: Yes.
C: Boy, trying telling the rest
of the world that.
R: I know. It’s not a popular
position on either circumstance.
(7) To the degree that she (Babylon – Jerusalem I believe) glorified herself and lived sensuously, to the
same degree give her torment and mourning for she says in her heart, ‘I sit as
a queen and I am not a widow, and will never see mourning.’ That comes from Isaiah
47:1 “come down and sit in the dust, O virgin daughter of Babylon; sit on the
ground without a throne, O daughter of the Chaldeans. For you shall no longer be
called tender and delicate.” (6) “I was angry with My people, I profaned My
heritage, and gave them into your hand. You did not show mercy to them, on the
aged you made your yoke very heavy. (7) yet you said, ‘I shall be a queen
forever.’ These things you did not consider, nor remember the outcome of them.
What God is saying to Babylon
here is that because of the disobedience of Israel, He gave them into the hand
of Babylon. Babylon went overboard. Babylon treated them more severely than God
wanted them to, and I realize that nothing happens beyond God’s will. But what
God is condemning here is that even though Babylon was doing it under the
control of God, they were doing it sinfully. They were doing more than God
intended. Obviously they didn’t do more than God intended. But in their heart,
they should have had a different attitude. It was more than He judiciously
required. The punishment exceeded the crime. Again, the important thing here is
if God is saying Jerusalem is the great Babylon, and quoting from this passage
in Isaiah 47, what is He in effect saying about Jerusalem? In the Isaiah passage
He’s condemning Babylon for mistreating His people. For excessively harsh
treatment of His chosen people. In Revelation, He’s condemning Jerusalem for
excessive mistreatment of His people.
What we see going on in the
world of the church in this period of time that John was writing, was the
Christians were being persecuted by the Jews and the Romans. The majority of the
persecution was by the Jews. We tend to think about the Romans, because of the
excesses but the majority of the persecution was by the Jews against the
Christians. That’s exactly what God is saying here. He’s again comparing
Jerusalem to Babylon and using these terms right out of the Old Testament
against Babylon, for mistreatment of God’s chosen people. I think very clearly
there’s a connection there.
(8) For this reason in one day her plagues will
come, pestilence and mourning and famine, and she will be burned up with fire;
for the Lord God who judges her is strong.” There is a significance to the burning with fire. Not only
purification, but remember stoning was the punishment for adultery. The
punishment for the daughter of a priest was burning. So what we see here is that
God is condemning Jerusalem in terms of the fact that she is the daughter of the
priest, or the wife of the priest. So her proper punishment then was burning for
her adultery. Chilton says, “The day of the Lord would come upon Israel with
fiery judgment bringing swift destruction. The term day here does not signify
some specific duration of time, but it’s used here to indicate relative
suddenness.” This is a confusing factor to us because when we say ‘day’,
we think of 24 hour time frame. But in Hebrew, particularly the word Yom that we
translate as day, is not only a 24 hour time period, it can mean three days, a
week, 40 years, 400 years. It’s context.
C: Be careful on that. It
depends on how it’s used in context. You have day or evening and morning time,
but it’s always…
R: In Genesis, thank you for
bringing that up. In Genesis it’s Yom and there are some people who argue on
the basis of that, that it’s not a literal 24 hour day. But in Genesis it says
there was evening and there was morning the first day. Very clearly that’s a
24 hour day.
C: Not to get sidetracked again.
Then again, if you want to make that argument with people then you say OK we can
rest for 400 days. God rested on the 7th day. It’s an indefinite
period of time. So we don’t go back to work until next March.
R: I think clearly you have to
look at it in context. Yes, God said in the day that I brought you out of Egypt.
Did God bring them out of Egypt in one day? No, it was forty years. The whole
process was forty years. In the day that they were in bondage in Israel. Were
they in bondage one day? No, they were there 400 years.
C: I guess I understand that to
be a phrase, a term that you kind of use.
C: But the problem is the word
they’re using is the word for day. As I pointed out in context, Yom is used
247 times in the Old Testament. Most of the time it means an ordinary 24 hour
day. A portion of the time and pointing out to where it’s not. Then you tie it
with an ordinal first day, second day, it always, whenever it has first dates,
always in context means a 24 hour day. Then you tie it together with evening and
morning and that clearly says it’s a literal 24 hour day in that particular
case. When you take those away, you can make it a day or in the day.
Q: So like if Joshua were to
take a census (???), is it still for a day?
A: It’s a literal day. It’s
tied to the sun. That has to do with 24 hours, so I think clearly there it’s a
literal day. Because Chilton says the term day here does not signify some
specific duration of time, when did the judgment come upon Jerusalem? Was it in
one day? It was two years. They were under siege for two years by the Roman
army.
C: You’ve got more than 24
hour periods there.
R: Exactly.
C: That’s the argument folks
use to say well the word Yom doesn’t really mean day, it means whatever you
want it to mean.
“As the priest’s daughter who turned harlot, Jerusalem would be
burned with fire, Leviticus 21:9. After that awful day came, there was left
nothing to make those who came there believe it had ever been inhabited.”
(Josephus). Again, we tend to think of Jerusalem as the eternal city. It’s
always been there. No, it hasn’t always been there. After 70 A.D. the Romans
literally disassembled that incredible temple that we were talking about last
week, stone by stone.
Q: Was the foundation left on
it?
A: No. The only thing that was
left was a part of the foundation, what we call the wailing wall, which was not
part of the temple. It was like a city wall. Actually the temple was right above
it. It’s called Hadrian’s Wall in much of the literature, but it was not
part of the actual temple.
Q: I read that the
dispensationals say that the Muslim temple rests on the foundation of the
temple.
A: Yes, that’s what everyone
believes. That the Mosque, the Dome of the Rock Mosque is built on the cite of
the temple that was there in Jesus’ time.
Q: But it’s not?
A: We don’t know for sure,
because everything was destroyed. The city was leveled, and anybody who knew
anything was dispersed. They all went away. From what we can determine
archeologically, from literature, etc. it’s very likely that the temple did
stand on that mount.
Q: How could a Jew even know who
the Messiah is if they don’t know the lineage and everything? How do they keep
up the… you know the Messiah’s coming, the Messiah’s coming but they know
from Scripture that he has to come from the… Judah.
A: Well they can’t because
there are no records anymore of the lineage. The Bible says clearly that the
Messiah would be from the tribe of David. If the Messiah has not already come,
how are they going to know that?
Q: Is that what they think?
A: I don’t think they even
think about it. I don’t think they address it.
C: In Jeremiah
7:12 “But go now to My place which was in Shiloh, where I made My name dwell
at the first, and see what I did to it because of the wickedness of My people
Israel.”
So God is using that as an example where He first appeared or where they say it
was that He destroyed it and right after in the next verse he’s talking about
destroying the temple for the first time. He makes the point that even something
that we would consider to be that sacred, it’s where He first showed Himself,
He’s destroyed it to show that that means nothing when it comes to worshipping
Him.
R: Absolutely. What we need to
remember is God is a jealous God. He is a consuming fire. He demands obedience
and God over and over has reminded us Israel did not obey Him when the
tabernacle was at Shiloh and what did he do to Shiloh? He destroyed it. He
leveled it. Israel did not obey God when he was in Jerusalem and what did he do
to Jerusalem? He leveled it. He destroyed it. You know, there were people who
were saved. The remnant were saved, and that’s exactly what’s going to
happen to the world. God will come and He will destroy it, the very elements
will melt with the intense heat of God’s wrath, Peter says. But the remnant
will be saved not through anything they do, but through what God has done,
through what Jesus Christ has done. But the churches aren’t teaching that, and
the churches will be the first ones to be judged. Remember, that’s the message
of Ezekiel 9 that the judgment starts with the house of God and particularly
with the leaders, with the elders. They will be the first ones to be judged.
Q: Rather than just the hell
fire and damnation outlook, isn’t there a possibility that we would reform?
A: Yes, and that’s the
message. There is the possibility, God can do it. But I don’t think that’s
the message that Scripture teaches. I think the message that Scripture teaches
is that by and large, people will not listen to God. It is only those people
whom God has given the gift of faith, the gift of grace, whom God has changed
their hearts who will listen. The message for us then is to tell people look,
God is a loving God, and God sent His son Jesus Christ to die on the cross for
your sins and my sins. At the same time, God is also a just God. A zealous God.
A consuming fire and if you don’t listen to what God says, He’s going to do
some pretty dramatic things and here’s a record of what He’s done to those
people who say they’re Christians, and they’re not. So I think that’s the
message that we need to hear. We need to put that message out not with hell fire
and damnation and slap them upside the head with a 17 pound reference Bible –
you’re going to hell if you don’t change. That’s not the message. The
message is Jesus Christ loves you and has done an incredible work for you.
However, Jesus says
Q: Would you say that to an
unbeliever? Jesus Christ loves you?
A: I can say to someone, yes.
Because I don’t know whether they’re saved or not. Only God knows that.
C: You don’t know for sure
then.
R: So how do you evangelize?
C: How do I evangelize? If I
meet somebody and don’t know whether they’re a Christian or not, I tell them
Christ died for sins. If you put your trust in Christ, He loves you and…
R: Bingo! You just hit the nail
on the head.
C: But I don’t say…. But I
say if you reject Him, then you’re His enemy.
R: Good. That’s the Biblical
message.
C: I think what he’s saying is
he doesn’t like to say at first God loves you before He’s qualified it with
if you put your faith in Him.
C: Would you say that to Adolph
Hitler?
R: Thank you. No. We don’t
know whether Hitler was saved or not. God could have saved him. Probably he was
not. God’s in charge. You’re absolutely right. We need to be cautious about
putting the message out – Jesus loves everybody. I don’t say that. But, we
do need to say…
C: He says in Psalm 5 He hates
all those who work iniquity.
R: He hates sinners, that’s
what we need to understand. That if you’re willing to put your trust in Christ
and trust in His work alone, He loves you and He sent His son to die for you.
C: I have no problem saying to
people Jesus said if any man who comes to Me, I will not turn away. I can say to
any sinner, Jesus made this claim. I have a problem telling people categorically
God loves you. That drives me crazy.
R: I understand exactly what
you’re saying.
Q: That message that there are
consequences to sin, we’re lost in our present political turmoil saying well
it’s another party taking vengeance rather than this is the consequences of
sin.
A: Right.
Q: Perhaps it would bring a
little peace.
A: Well what we need to remember
is that God says vengeance is mine, says the Lord. We don’t take vengeance,
even when someone sins against us severely. We leave that up to God. If we do
that, then there will be peace.
C: What kind of trips me out
about that is that we’re commanded to love unbelievers, but yet God doesn’t
love unbelievers.
R: No, we’re not commanded to
feel a certain way about them. We are commanded to behave a certain way toward
them. Jesus says, if you love me you feel good about me? Wrong! Jesus says if
you love me you’ll obey my commandments. You see we think in terms of love in
a Greek sense, as a feeling. Biblical agape love is behavior. It’s action. How
do you think Jesus felt being on earth? What are we as far as God is concerned?
We are a stench in the nostrils of God. It would be like you and I going to the
most horrible, polluted, smelly, garbage dump and then multiply that infinitely
and have someone that’s been living there for ten years, never having taken a
bath come up to us. How do you think we would feel about that person? Get me
away from here! I can’t even breathe! Yet, what should we do to that person?
Reach out to them. Bathe them. Give them clothing. Give them something to eat if
they’re hungry. That’s the difference.
C: But, no matter how you define
love, if we’re going to say God doesn’t love unbelievers, yet we’re told
to love no matter how you define it, we’re being told to do something that God
Himself isn’t, whatever you want to call it.
R: The difference is, God knows
who is saved and we don’t.
Q: So if somehow we knew they
weren’t saved, then we would…
A: Then we would hate them.
David talks about I rejoice in smashing the heads of the babies of the sinners
against the rocks. Because they were against God.
C: Because God had told him…
