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Published On : November 12, 1997

Last Updated : January 3, 2009

An In-Depth Study Of The Meanings Of 'Kill' In The Old
Testament, And A Quest To Determine If God Condones The
Active Participation Of Christians In Human Warfare

The following commentary is based on an interview I watched
on American television where news anchorman Dan Rather
interviewed one of the incarcerated leaders of the Phinehas
Priesthood. From what the detained member said during the
broadcast, it appears that the Phinehas Priesthood is a
loosely-structured organization comprised of fundamentalist
Christians who have declared war on the Government of the
United States Of America. This is not just limited to
spiritual warfare, but also includes physical warfare. The
members of this civilian militia believe that killing,
robbing banks, assassinations and other violent acts are
condoned by God because the American Government is evil,
anti-God and against the Bible. This organization consists
of individual cells which act independently of each other.
This is the only information I currently have on this
resistence movement.

While I can agree with some of their views, particularly in
regards to the American government being against God, in my
view, the members of this organization have clearly
misunderstood the Scriptures. There are some vast
differences between what happened in the Old Testament
before Christ's arrival on Earth, and the message we are
given in the New Testament by both Jesus Himself, and those
who continued to propagate His Message after His return to

As I have pointed out in other articles such as 'The Fruits
Of Disobedience', God did in fact condone killing in the Old
Testament so that the Hebrews could inherent the Promised
Land, and thus safely continue the lineage of the tribe of
Judah up through King David until the eventual birth of our
Savior about one thousand years later. Jacob, also known as
Israel, foresaw the arrival of the Saviour far in the
future. Prior to his death, he made the following prophecy
regarding the tribe of Judah:

"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." (Genesis 49:10)

It is for this reason that Jesus is referred to as the Lion
of the tribe of Judah in the Book of Revelation:

"And one of the elders saith unto me, Weep not: behold, the
Lion of the tribe of Juda, the Root of David, hath prevailed
to open the book, and to loose the seven seals thereof."
(Revelation 5:5)

As the Phinehas Priesthood leader correctly stated, God
looked at the wars to conquer the Promised Land as the
necessary killing of the pagan idol-worshipping nations of
the Canaanites who rejected the true God of Israel. The Lord
did not view this as wholesale murder, but rather as a
necessary cleansing of the land. He viewed it just as a bug
exterminator would view a house infested with cockroaches.
While this analogy may surprise and offend some, it is
nevertheless the absolute truth. For example, consider the
following words spoken to the Children of Israel by Moses on
the final day of the fortieth year when they were about to
cross the Jordan River in order to enter the land of Canaan:

"Understand therefore this day, that the LORD thy God is he
which goeth over before thee; as a consuming fire he shall
destroy them, and he shall bring them down before thy face:
so shalt thou drive them out, and destroy them quickly, as
the LORD hath said unto thee." (Deuteronomy 9:3)

That word 'destroy' is translated from the Hebrew word
'shamad' which means to destroy, exterminate or annihilate.
Just as the Germans are said to have sought to exterminate
the Jews, the ancient Israelites were ordered by the Lord to
do the very same thing to the idol-worshipping Canaanites!
Unfortunately, as I explained in the article 'The Fruits Of
Disobedience', they failed miserably in this task. In the
very next verse, the Lord warns them to not get puffed up in
their own conceit thinking that they will have done it by
their own hand, or because they deserve it. He tells them
that the only reason they will be able to drive out the
Canaanites will be because the Lord is punishing the
Canaanites for their wickedness. What a contrast in attitude
with the haughty Israelis of today who depend not only upon
their own military strength, but also upon military
agreements made with other nations:

"Speak not thou in thine heart, after that the LORD thy God
hath cast them out from before thee, saying, For my
righteousness the LORD hath brought me in to possess this
land: but for the wickedness of these nations the LORD doth
drive them out from before thee." (Deuteronomy 9:4)

Thus we see that this was not considered murder in the
Lord's eyes. Murder is a conscious pre-meditated act
motivated by greed, lust or some other negative human
desire. As far as the Lord was concerned, the conquest of
the Promised Land was a righteous cause, unlike many wars
which have been fought since then. There have been a number
of heated debates regarding the correct meaning of the word
'kill' as it is used in the original Commandments given to
Moses on Mount Sinai. In the Book of Exodus we read in the
twentieth chapter:

"Thou shalt not kill." (Exodus 20:13)

This word 'kill' is derived from the Hebrew 'ratsach' which
is translated sixteen times as 'slayer', fourteen times as
'murderer', five times as 'kill', and then in other ways
even lesser times. As we can see, the overall idea seems to
be a conscious choosing to take another person's life. In
other words, murder. Other examples where 'ratsach' is used
to mean manslayer or murderer is in the following verses.
Notice that while the Lord did command the Israelites to not
murder, there were situations in the Old Testament were it
was permissible. This is what would be referred to as
'justifiable homocide'. This is still recognized and is
unpunishable by law in certain areas of the world, such as
in Arab countries:

"And they shall be unto you cities for refuge from the
avenger; that the manslayer die not, until he stand before
the congregation in judgment." (Numbers 35:12)

"But if the slayer shall at any time come without the border
of the city of his refuge, whither he was fled; And the
revenger of blood find him without the borders of the city
of his refuge, and the revenger of blood kill the slayer; he
shall not be guilty of blood:" (Numbers 35:26-27)

I find the above verses very interesting because they show
that penal colonies are actually based on the Scriptures.
Rather than build one building to house dangerous violent
criminals, the Lord commanded the ancient Israelites to set
aside entire cities for them where they could flee while
they awaited their judgment. Just imagine if you were a
criminal in those days. There were no hot meals served, no
guards to protect you from other criminals. You were
basically on your own! We can only wonder how many lived
long enough to be properly judged. Notice too that it says
that if they were to come out of the penal cities, they were
fair game to those seeking to slay them for their crimes!

What makes this issue of killing and murder even more
difficult for the English reader is that I have discovered
that there are actually at least nine different Hebrew words
used in the Old Testament for our one English word 'kill'.
For example, in the case of animal sacrifices, the word used
for slay or kill is 'shachat'. From the research I did, it
appears that this word is only used to refer to a
sacrificial killing by the Levitical priesthood, and for
nothing else, as in the following verses:

"And thou shalt kill the bullock before the LORD, by the
door of the tabernacle of the congregation." (Exodus 29:11)

"So kill the passover, and sanctify yourselves, and prepare
your brethren, that they may do according to the word of the
LORD by the hand of Moses." (2 Chronicles 35:6)

One unusual occurence I found was with the Hebrew word
'naqaph'. Normally, it means to compass, to go round about
or to go about. However, in the following verse, it is used
like 'sachat' to kill a sacrifice:

"Woe to Ariel, to Ariel, the city where David dwelt! add ye
year to year; let them kill sacrifices." (Isaiah 29:1)

Another word translated into English as 'kill' is the Hebrew
word 'muwth'. This word is specifically used in regards to
Pharaoh's orders for the Hebrew midwives to kill all of the
Hebrew male babies. It is also used when the Israelites
accuse Moses of bringing them out of Egypt just to kill them
in the wilderness. In these two examples, it appears to be
used to describe massive or wholesale killing as opposed to
just killing one person:

"And he said, When ye do the office of a midwife to the
Hebrew women, and see them upon the stools; if it be a son,
then ye shall kill him: but if it be a daughter, then she
shall live." (Exodus 1:16)

"And the children of Israel said unto them, Would to God we
had died by the hand of the LORD in the land of Egypt, when
we sat by the flesh pots, and when we did eat bread to the
full; for ye have brought us forth into this wilderness, to
kill this whole assembly with hunger." (Exodus 16:3)

However, 'muwth' is also used to mean die, or to make dead
as in these examples:

"But of the tree of the knowledge of good and evil, thou
shalt not eat of it: for in the day that thou eatest thereof
thou shalt surely die." (Genesis 2:17)

"And the serpent said unto the woman, Ye shall not surely
die:" (Genesis 3:4)

"And all the days that Adam lived were nine hundred and
thirty years: and he died." (Genesis 5:5)

Another Hebrew word used is 'harag'. This is used in the
story where Abram tells the Egyptians that Sarai is his
sister for fear that they might kill him otherwise. This
word is also used where Rebekah warns Jacob that his brother
Esau is seeking to kill him. It is also used in the case of
Moses killing the Egyptian. The overall idea here seems to
be that 'harag' is used to signify killing which is an act
of revenge, retribution or to unrightfully obtain something
from another person. In fact, the Lord used this word with
Himself in the Book of Exodus when He says He will kill
those who afflict the widow or the fatherless child:

"And the men of the place asked him of his wife; and he
said, She is my sister: for he feared to say, She is my
wife; lest, said he, the men of the place should kill me for
Rebekah; because she was fair to look upon." (Genesis 26:7)

"And these words of Esau her elder son were told to Rebekah:
and she sent and called Jacob her younger son, and said unto
him, Behold, thy brother Esau, as touching thee, doth
comfort himself, purposing to kill thee." (Genesis 27:42)

"And he said, Who made thee a prince and a judge over us?
intendest thou to kill me, as thou killedst the Egyptian?
And Moses feared, and said, Surely this thing is known."
(Exodus 2:14)

"And my wrath shall wax hot, and I will kill you with the
sword; and your wives shall be widows, and your children
fatherless." (Exodus 22:24)

In the case of slaughtering or killing livestock for food,
we find the word 'zabach' used. It may mean killing animals
which are normally reserved for sacrifice, but I am not

"Notwithstanding thou mayest kill and eat flesh in all thy
gates, whatsoever thy soul lusteth after, according to the
blessing of the LORD thy God which he hath given thee: the
unclean and the clean may eat thereof, as of the roebuck,
and as of the hart." (Deuteronomy 12:15)

"If the place which the LORD thy God hath chosen to put his
name there be too far from thee, then thou shalt kill of thy
herd and of thy flock, which the LORD hath given thee, as I
have commanded thee, and thou shalt eat in thy gates
whatsoever thy soul lusteth after." (Deuteronomy 12:21)

We also find the word 'tabach' used to mean the general
killing of animals, not necessarily for food purposes, and
also when comparing the killing of people to a slaughter of
animals in the following verses:

"And when Joseph saw Benjamin with them, he said to the
ruler of his house, Bring these men home, and slay, and make
ready; for these men shall dine with me at noon."
(Genesis 43:16)

"If a man shall steal an ox, or a sheep, and kill it, or
sell it; he shall restore five oxen for an ox, and four
sheep for a sheep." (Exodus 22:1)

"But I was like a lamb or an ox that is brought to the
slaughter; and I knew not that they had devised devices
against me, saying, Let us destroy the tree with the fruit
thereof, and let us cut him off from the land of the living,
that his name may be no more remembered." (Jeremiah 11:19)

"Howl, ye shepherds, and cry; and wallow yourselves in the
ashes, ye principal of the flock: for the days of your
slaughter and of your dispersions are accomplished; and ye
shall fall like a pleasant vessel." (Jeremiah 25:34)

"I will bring them down like lambs to the slaughter, like
rams with he goats." (Jeremiah 51:40)

In the case of the prophecy about Jesus in the fifty-third
chapter of Isaiah, the variation 'tebach' (instead of
'tabach') is used:

"He was oppressed, and he was afflicted, yet he opened not
his mouth: he is brought as a lamb to the slaughter, and as
a sheep before her shearers is dumb, so he openeth not his
mouth." (Isaiah 53:7)

In the story of the chastisement of the sodomite Benjamites
of Gibeah by the other tribes of Israel, it appears that
'chalal' might mean the killing or slaying of one group of
people by another group of people:

"And the children of Benjamin went out against the people,
and were drawn away from the city; and they began to smite
of the people, and kill, as at other times, in the highways,
of which one goeth up to the house of God, and the other to
Gibeah in the field, about thirty men of Israel."
(Judges 20:31)

"And when the men of Israel retired in the battle, Benjamin
began to smite and kill of the men of Israel about thirty
persons: for they said, Surely they are smitten down before
us, as in the first battle." (Judges 20:39)

Lastly, we find the Hebrew word 'nakah' in the following
verses. According to the lexicon, it means to smite, slay,
kill, beat or slaughter with a few other lesser-used
meanings as well. The only common denominator I see in all
of these verses is that they all refer to the killing of
just one person, that is, Cain, Joseph and Goliath:

"And the LORD said unto him, Therefore whosoever slayeth
Cain, vengeance shall be taken on him sevenfold. And the
LORD set a mark upon Cain, lest any finding him should kill
him." (Genesis 4:15)

"And Reuben heard it, and he delivered him out of their
hands; and said, Let us not kill him." (Genesis 37:21)

"If he be able to fight with me, and to kill me, then will
we be your servants: but if I prevail against him, and kill
him, then shall ye be our servants, and serve us."
(1 Samuel 17:9)

"And the men of Israel said, Have ye seen this man that is
come up? surely to defy Israel is he come up: and it shall
be, that the man who killeth him, the king will enrich him
with great riches, and will give him his daughter, and make
his father's house free in Israel." (1 Samuel 17:25)

So then, in all, we have at least nine different Hebrew
words in the Old Testament which are all translated as
'kill' in the English language: chalal, harag, muwth, nakah,
naqaph, ratsach, shachat, tabach and zabach. Being as I am
not a Hebrew scholar, I am not sure of their precise
meanings, and am only making educated guesses based on how
they are used in the previous verses. If there is one thing
we can definitely see, it is that Hebrew is a much more
precise and exact language than English. We can also
determine that the issue of killing, and the kind of killing
involved, was taken very seriously by the Lord and the

Having now thoroughly examined the Old Testament examples of
killing, let's take a look at what the New Testament has to
say regarding this issue. In my view, the contrast in
messages is quite clear. With Christ's arrival on Earth,
through His own preaching, life, and ultimate example on the
Cross at Calvary, He made it quite clear that this type of
violence was no longer condoned or acceptable by God. No
where do we see Jesus encouraging any kind of physical
violence, revolt, or war against the system of His day. Some
people wanted to make Him their king after He had done some
miracles; the Zealots wanted Him to become their leader to
revolt against their Roman occupiers; but in every case,
Jesus refused to yield to their demands. He was not here to
declare a physical war, but only a spiritual one; a war to
win souls out of the clutches of Satan the deceiver. Even up
to the moment of His betrayal and death on the Cross, He
made this message very clear through His own example.

When Peter smote off the ear of Malchus, servant of the high
priest in the Mount of Olives, much to the amazement of all,
Jesus immediately healed him to once again show that He did
not condone such violence. He in fact rebuked Peter saying
that all who take the sword shall be killed by the sword. As
Jesus Himself also said, this was also to ensure that His
Father's Will would be fulfilled by His death on the Cross.
When Jesus was questioned before the Roman procurator
Pontius Pilate, He likewise stated that His Kingdom is not
of this world, and that for this reason, His servants would
not fight to save Him from His impending death:

"Then said he unto them, But now, he that hath a purse, let
him take it, and likewise his scrip: and he that hath no
sword, let him sell his garment, and buy one. For I say unto
you, that this that is written must yet be accomplished in
me, And he was reckoned among the transgressors: for the
things concerning me have an end. And they said, Lord,
behold, here are two swords. And he said unto them, It is
enough...And one of them smote the servant of the high
priest, and cut off his right ear. And Jesus answered and
said, Suffer ye thus far. And he touched his ear, and healed
him." (Luke 22:36-38, 50-51)

"Then Simon Peter having a sword drew it, and smote the high
priest's servant, and cut off his right ear. The servant's
name was Malchus. Then said Jesus unto Peter, Put up thy
sword into the sheath: the cup which my Father hath given
me, shall I not drink it?" (John 18:10-11)

"And, behold, one of them which were with Jesus stretched
out his hand, and drew his sword, and struck a servant of
the high priest's, and smote off his ear. 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.
Thinkest thou that I cannot now pray to my Father, and he
shall presently give me more than twelve legions of angels?
But how then shall the scriptures be fulfilled, that thus it
must be?" (Matthew 26:51-54)

Some have questioned the incident where after the Last
Supper, Jesus instructed His Disciples to sell their purse,
scrip and garment to buy swords. The Disciples presented
Jesus with two swords and He is recorded as having said 'It
is enough'. This can be found in the twenty-second chapter
of the Gospel of Luke, as well as in several of the other

Since I first read the above passages many years ago, I've
gained some new insight. Originally, I understood the
incident in the garden to mean that Jesus was actually
condoning the Disciples having swords. But then we have
Jesus a short time later healing the ear of the servant of
the High Priest after Peter actually uses his sword to defend
the Lord. One possible explanation I can offer is the
following: Did Jesus allow this incident to occur just to
teach the Disciples a valuable lesson about the spiritual
nature of their warfare? Possibly; but a better explanation
might be that Jesus knew He had to bear testimony of His
Father's Love right up to the end by healing the servant's
ear. This would definitely reinforce what Jesus had said
some time earlier:

"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;"
(Matthew 5:44)

"By this shall all men know that ye are my disciples, if ye
have love one to another." (John 13:35)

This incident in the Garden would reconcile the fact that He
told His Disciples to obtain swords previously. After all,
there were Twelve Disciples. If Jesus really meant for them
to arm themselves, why would He tell them 'It is enough'
after they had only acquired two swords? Obviously, two
swords wouldn't have been enough to defend all of them
against a band of Roman soldiers, or against an angry mob. I
suspect that if they had only acquired one sword, Jesus
would still have said 'It is enough', as Peter would have
still been able to cut of the servant's ear, thus allowing
Jesus to manifest another token of His Father's Love. In
addition, this incident would also serve as a testimony
against them in the Day of Judgement. In other words, Jesus
could say, 'I healed your servant to show my good intentions
and peaceful nature, yet you still arrested me'. I am
reminded of something else King David said which may have
been prophetic in nature:

"I am for peace: but when I speak, they are for war."
(Psalms 120:7).

In the Book of Psalms, we find many prophecies about Jesus
written by King David. Psalm twenty-two is a prime example,
as well as Psalm two which appears to be Millennial in

This one incident in Getsemane aside, all other New
Testament indications are that we are _not_ to resort to any
form of physical violence to defend ourselves or to fight
against any government which we deem to be anti-God,
including the very reign of the Antichrist or Beast of the
Book of Revelation. We are constantly told that we are not
of this world and that our Kingdom is not of this world.
Consider these verses:

"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." (John 15:19)

"Jesus answered, 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)

"Ye adulterers and adulteresses, know ye not that the
friendship of the world is enmity with God? whosoever
therefore will be a friend of the world is the enemy of
God." (James 4:4)

"Love not the world, neither the things that are in the
world. If any man love the world, the love of the Father is
not in him. For all that is in the world, the lust of the
flesh, and the lust of the eyes, and the pride of life, is
not of the Father, but is of the world." (1 John 2:15-16)

From the Old Testament Endtime prophecies such as in the
Book of Daniel, up to Revelations, we are told that the true
followers of Christ will be persecuted and killed by the
forces of the Antichrist. We are told that the Antichrist
will declare war against the Saints of the Most High and
eventually wear them out:

"And they that understand among the people shall instruct
many: yet they shall fall by the sword, and by flame, by
captivity, and by spoil, many days. Now when they shall
fall, they shall be holpen with a little help: but many
shall cleave to them with flatteries. And some of them of
understanding shall fall, to try them, and to purge, and to
make them white, even to the time of the end: because it is
yet for a time appointed." (Daniel 11:33-35)

"And it was given unto him to make war with the saints, and
to overcome them: and power was given him over all kindreds,
and tongues, and nations." (Revelation 13:7)

According to one interpretation of events, some Jews living
in Israel may possibly have a special place of refuge
prepared for them in the wilderness. However, nowhere is
there any mention of the Endtime believers turning around to
fight against the followers of the Beast, at least not in a
physical sense. As the Apostle Paul clearly stated in his
letter to the Corinthians, the Ephesians and the Hebrews,
our weapons are clearly of a spiritual nature, because our
real enemy is a spiritual being:

"(For the weapons of our warfare are not carnal, but mighty
through God to the pulling down of strong holds;)"
(2 Corinthians 10:4)

"Finally, my brethren, be strong in the Lord, and in the
power of his might. Put on the whole armour of God, that ye
may be able to stand against the wiles of the devil. 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. Wherefore take unto you the whole armour of God,
that ye may be able to withstand in the evil day, and having
done all, to stand." (Ephesians 6:10-13)

"For the word of God is quick, and powerful, and sharper
than any twoedged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow,
and is a discerner of the thoughts and intents of the
heart." (Hebrews 4:12)

"Wherein in time past ye walked according to the course of
this world, according to the prince of the power of the air,
the spirit that now worketh in the children of
disobedience:" (Ephesians 2:2)

In Matthew chapter twenty-four, Jesus Himself says that when
the Abomination of Desolation is placed in the Third Temple
which may soon be built in East Jerusalem, possibly on the
Temple Mount, the Believers are to flee to the mountains.
Jesus does not say to stay and fight against their

"When ye therefore shall see the abomination of desolation,
spoken of by Daniel the prophet, stand in the holy place,
(whoso readeth, let him understand:) Then let them which be
in Judaea flee into the mountains:" (Matthew 24:15-16)

There are so many verses which support this pacifistic view
that I cannot possibly list them all here. If Jesus was
brought as a Lamb to the slaughter, and if we are to follow
His example, how can we possibly lift up a hand against
those who persecute us? We are to faithfully go to our
deaths knowing that a glorious reward awaits those who die
for the cause of Christ, just as those listed in that great
record of Biblical heroes, Hebrews chapter eleven:

"Precious in the sight of the LORD is the death of his
saints." (Psalms 116:15)

"Fear none of those things which thou shalt suffer: behold,
the devil shall cast some of you into prison, that ye may be
tried; and ye shall have tribulation ten days: be thou
faithful unto death, and I will give thee a crown of life."
(Revelation 2:10)

Yes, it will indeed be hard for Endtime Believers to watch
some of their loved ones being slain by the evil supporters
of the antichrist Beast, but are we any better than those
torn apart in the sports colliseums of Rome? In the dark
days ahead for Christendom, some will surely die violent
deaths, but we also know that many will still be here to
witness the glorious return of our Saviour. Who knows, those
who actually die may even be the exception to the rule.

In conclusion, the Phinehas Priesthood is sincerely
misguided in my opinion. According to God's New Covenant in
the New Testament, there is no way they can justify their
violent actions, regardless of how wrong the current worldly
systems may be. By changing men's hearts and spirits through
their voluntary acceptance of Jesus Christ as their personal
Saviour, this is how we fight against the forces of Satan.
Mental and spiritual change must come first, and physical
change will hopefully follow afterwards. As the Apostle Paul
said in Romans chapter thirteen, we are to obey the powers
that be, for they have been placed there by God. If they are
wrong, God will deal with them in His own chosen time:

"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. Whosoever therefore resisteth the power, resisteth the
ordinance of God: and they that resist shall receive to
themselves damnation. 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:" (Romans 13:1-3)

The only time we should disobey the laws of man is when they
are in direct conflict with the laws of God. For example,
Jesus told us to preach the Gospel. If they try to tell us
to shut up, or to stop winning souls, that is clearly
something we cannot abide by. In such a case, we will have
to do as Peter did in the Book of Acts and say:

"...We ought to obey God rather than men." (Acts 5:29b)

Likewise, if they tell us to bow down and worship the image
of the Beast, that is also something which we cannot abide
by. Again, we will have to be strong and of good courage and
do as Daniel's companions did when faced with a similar
challenge of faith:

"Nebuchadnezzar spake and said unto them, Is it true, O
Shadrach, Meshach, and Abednego, do not ye serve my gods,
nor worship the golden image which I have set up? Now if ye
be ready that at what time ye hear the sound of the cornet,
flute, harp, sackbut, psaltery, and dulcimer, and all kinds
of musick, ye fall down and worship the image which I have
made; well: but if ye worship not, ye shall be cast the same
hour into the midst of a burning fiery furnace; and who is
that God that shall deliver you out of my hands? Shadrach,
Meshach, and Abednego, answered and said to the king, O
Nebuchadnezzar, we are not careful to answer thee in this
matter. If it be so, our God whom we serve is able to
deliver us from the burning fiery furnace, and he will
deliver us out of thine hand, O king. But if not, be it
known unto thee, O king, that we will not serve thy gods,
nor worship the golden image which thou hast set up."
(Daniel 3:14-18)

If the New World Management Team tells us to receive the
Mark of the Beast, again, we are to refuse; even if it means
imprisonment or our very lives.

Just remember what Jesus said in the Gospel of Matthew:

"Blessed are the meek: for they shall inherit the earth."
(Matthew 5:5)

For a more in-depth scriptural look at God's view on this
topic, please read my companion articles 'Killing, Murder
And Military Duty', 'The Children Of God And Politics',
'Babylon The Great Whore' and 'The Mystery Of Cornelius The
Centurion'. I pray that this article has been a help and a
blessing to many.

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