One More Response to Native Speaks on MacArthur!

Well, I wanted to just continue talking about this video from Native Speaks regarding John MacArthur.

I'm actually confirmed to speak with these guys this evening, so definitely would appreciate your prayers for that.

Hopefully that'll go really well, and I'm just putting these videos out beforehand because I, you know,

I don't have any like secret arguments that I'm gonna use or anything like that. I'm pretty much a one -trick pony when it comes to this kind of stuff.

I just want to talk about what the scriptures say regarding justice, because I know how wrong

I can be about what my idea of what justice is. And so if my ideas are different than your ideas, we have to figure out what the standard is.

How do we arbitrate between the two? Anyway, so I'm gonna do a little bit more of this, and we'll see how far it goes.

And again, prayers appreciated for the conversation. Not that I would win it or anything like that, but just that it would be clarifying for many people.

Anyway, let's dive right in. Again, the gospel is a panacea.

If you just preach it, it'll take care of everything else. And then, but not realizing that the taking care of everything else comes from what

Jesus said when he was announcing for you to also disciple people and teaching them to obey all that I've commanded, which is also one of the things that Jesus has commanded us for you to love your neighbor as you love yourself.

Yes, that's true. So I agree with that, because if you say, well, just preach the gospel and death, burial and resurrection of Christ, and that'll solve all the problems.

Well, I think that that's not really true. I think he's right about that, because you have to teach, you have to preach the gospel, baptize people when they convert, and then you teach them to obey everything you commanded.

And it's through that that people act. So if you know what God wants you to do and you love the

Lord, then, you know, people will tend to do what God wants them to do. Now, we're obviously still, you know, sinners in the sense that we disobey

God from time to time. That's not the pattern of our lives as Christians, but it does happen. And so people will still be inconsistent.

But if you're faithfully preaching the word of God, all of the word of God, you will obviously be preaching

Christ and him crucified. But you'll also be preaching what it is that we're supposed to do now. And this is a video critiquing

John MacArthur. And again, I said this in the last video. I don't see John MacArthur as one of these guys that doesn't believe that.

He does believe that. He does believe that if Christ is your Lord, then you obey Christ in everything.

He's your master. He tells you what to do and you do it. This is not legalistic. This is not salvation by works.

But what it is, is walking in good works after you're saved by grace through faith.

So, you know, I agree with the brothers here. I just I don't see how this is a criticism of John MacArthur, except in the sense that he doesn't agree with social justice as this movement has defined it.

And I don't either. I think it's a it's not a biblical definition. But anyway, let's let him in the frame of one more thing.

One more thing. He talks about loving your neighbor as yourself and loving your neighbor as yourself is absolutely the call for a

Christian. But loving your neighbor as yourself isn't just love. However, we want to define it, whatever makes us feel ishy, squishy, whatever makes us feel good, whatever affirms.

It's not that love is defined by the scriptures. In fact, Jesus says loving your neighbor as yourself is actually defined by the law of God.

And so if you I did a I haven't completed the series, but if you look at my YouTube channel and look up love your neighbor as yourself,

I start to unpack what all of the commandments of God regarding loving your neighbor actually look like.

And it's not just affirmations for everything. It's not just income, income equality or wealth equality.

That's not what love is. God defines love. And we need to be very careful about that. Justice in which we talk about is loving your neighbor.

Right. But when it comes to the issues of race, that is where we seem to have a disconnect of what it means to love your neighbor.

The thing is, when we when we have people that say, you know, just preach the gospel, stuff like that, the gospel, the gospel and how they mean it is is is used in a very ambiguous and mystical way when they say just preach the gospel.

Because what I what I also want to say to that is what do you mean by that? Usually what you just mean is a gospel presentation.

You just meaning a list of theologically accurate information about some people do mean that. And those people are incorrect.

I don't think that's that's sufficient because God says that you're supposed to preach the whole counsel of God. So, yeah, that wouldn't be sufficient.

You're right. Some people do say that. But but I don't think that that it's that many people that would say that they would agree with Dr.

MacArthur that, you know, if you're if you're following Christ, then you need to obey Christ.

He's your master. He tells you what to do. So, again, this is a response to John MacArthur. And I just don't understand

John MacArthur in that way. You know what I mean? He also says that we don't we don't forget what he said, but something about we don't apply justice to the issue of race.

Well, well, race, you know, justice isn't different whether you're black or white. It just isn't.

It's the same. So if you're applying justice across the board, then you're applying it to the issue of race. And I see this all the time with with people who talk about like the police shootings.

Right. And, you know, people say, well, we need to do something about these police officers, these white police officers shooting unarmed black teenagers.

And my thing is, well, actually, we just need to do something about any kind of shooting that's unjustified.

Right. And so whether it's justified or not, that race actually has nothing to do with that, according to God's justice.

And about God. So what what what is it that you mean? And a lot of the times I believe the times, too, that people would say, well, if it's a white cop and a black victim, then clearly that was a racist, racially motivated crime.

And I don't think we have the we have the right to say that if there's evidence that it's a racially motivated crime, then, yeah, of course.

But see, that's the thing. That's why justice doesn't matter whether the victim was white or black, whether or not that was justified has nothing to do with the skin color.

You see what I'm saying? That the preach the gospel narrative is used like the all lives matter narrative.

It's a narrative that is meant to just silence people. When it comes to them talking about racial issues, social issues, and when it comes to them talking about loving their neighbor.

And this is the thing. The reason that I say that is because the gospel in which you're talking about needs to be preached is is very ambiguous and mystical unless you define what you mean, because the gospel to people in the in the

South, in the 20th century and even and even before that was a gospel that that that allowed room for slavery and racism to be justified.

Right. And I'm not just talking about from a bunch of. And that was a misunderstanding because because there were many aspects of slavery in the

South that were unjustified. Now, we need to be very nuanced here because slavery in general is not necessarily a sin.

But as it was practiced in the South, people overlooked the fact that these

Africans were kidnapped for, you know, illegally. And again, the just penalty, just restitution for kidnapping is the death penalty.

So if you kidnap someone and you're found out and there's two or more witnesses and all that stuff, you should be executed.

You give up your life for that. And so so, yeah, there were aspects of slavery in the South that were unjustified.

But there are also aspects of slavery in general that are potentially justified. And so there was a misunderstanding there.

They were wrong. That was sinful. There's no question about that. But we also have to make sure we're talking about that slavery in a biblical way as well.

Theological liberals are theological quacks. I'm even talking about people who were who were reformed, people that had solid sound theology.

I'm thinking about people like I'm thinking about people like R .L. Dabney. Yeah, I'm thinking about who was a.

I don't know if that was a good dad, but there you go, who was a Confederate chaplain who wrote a book called

A Defense for Virginia in the South. And I am going to continue to mention him because a lot of reform people like mentioning him. You like referring to his his his systematic theology.

Dabney was great in a lot of ways. He was also horrendous in a key way. But that doesn't mean we disqualify people from learning from Dabney or disqualify him from being a

Christian or things like that, because I don't want I don't think you guys want to go down that road, because if it turns out that you're wrong about this social justice thing and being wrong about something major is a disqualifying factor.

What does that say about you? So I know you're not saying that here. Lots of people on your side do say that about guys like Dabney.

And we probably should stop that because of the same measure of judgment that we use.

Yeah, you like referring to his his theological works. But are we talking about our old dad, his gospel?

Are we talking about a gospel from a Whitfield that allowed slavery to be something that he can still engage in while talk while engaging in the

Great Awakening and being a part of that or or while we are talking about their gospel because they had a correct gospel. Now, they were incorrect in many of the applications.

But again, that does not nullify their work. It does not nullify the correct gospel that they preached, just like a lot of you guys would say that there are these people with all these theological problems like Martin Luther King and somehow his gospel was correct because of the way he acted.

I mean, like, here's the thing, you know, we need to use equal scales here. And I would use equal scales with both

Dabney, Whitfield and Martin Luther King Jr. and come up with the conclusion that out of those three, the chances of all of them being saved are very low.

And I think we all know where I stand on that issue. But you got to use the same equal scales. If you're not willing to do that with with Dabney and Whitfield, then why are you doing it with with Martin Luther King?

Certainly seems quite works related. Our loving neighbor, we talking about Edwards gospel.

I mean, which which gospel are we talking about? Because the gospel that I've seen has been a gospel that has made it completely

OK to allow owning and perpetuating a nefarious and diabolical system of slavery without there being any kind of biblical push to end such a system.

That it's a gospel that was able to justify why that was OK in that. And I wish that these guys would say exactly what they're saying, because I don't know where they're where they would stand on Whitfield's salvation or Edwards salvation and things like that.

I wish it would tell us. Maybe they have before. I don't know. And I don't think that we recognize how we still do the same today.

Amen. I'm with you. So so so when I so when I hear the just preach the gospel, a rhetoric or argument to me, it's it's very discouraging because it's to me it's a silencing tactic.

It's just saying be quiet and just preach the gospel. And it doesn't recognize how the gospel has always been preached.

Yeah, but we've always still had slavery, racism, colonialism, mainly by people who claim to be championing.

And I want to just say, you know, if you're using just preach the gospel as a silencing tactic, then stop doing that. But I don't think a lot of people are doing that.

I think a lot of people are talking about the reality that the gospel isn't about income equality.

The gospel is gospel isn't about wealth equality. The gospel isn't about proportional representation.

That's what they're talking about. And I think that they're 100 percent right about that, because, again, and maybe we'll talk about this tonight.

I hope we will. You can't look at the scriptures, any of the law of God, any of the New Testament even and say, well, one of the solution or one of the applications of the gospel is that we have proportional representation between the ethnicities.

You don't see anything like that. You don't see anything that says we should have proportional wealth distribution or income distribution amongst the ethnicities.

You don't see anything like that. You don't see anything where it says, well, when you're picking a pastor, make sure that you're picking a pastor with the right skin color for the right situation.

You don't see anything like that. And so so when people say just preach the gospel, they mean that the actual gospel, the actual word of God, instead of all this other stuff.

And so, again, if you're using it as a silencing tactic, don't do that. But if what you mean is, you know what

I've just said, then explain it a little bit. That would be fair. Not that necessarily people will hear you, but at least you've explained it.

And just another just maybe clarifier, too, is that that it's because they have a anemic gospel.

I'm going to say it's I don't want to condemn everyone who's come before us.

But if your gospel, I think about Finney, Charles Finney, I understand Charles Finney had had some some concerns, a lot of people don't like him because of his sort of creating the altar call and things of that nature.

One of the things for. There's a lot of reasons people don't like Mr. Finney. But anyway, let's hear him out.

For Finney was when you said that you believed in the Lord Jesus Christ, they said that they would give you an amen on the back, pat on the back, and they would put a pen in your other hand and say, now sign this this form saying that you were for the abolition of slavery, because a lot of their their ministry was understanding the gospel to be a lot more wider, a lot more broad than they than they're saying.

So when we so I mean, is that a good thing?

So in other words, if you say, well, now that you're a Christian, you need to sign on the dotted line here on any issue.

Is that what you are looking for? You're looking for some kind of conformity there, because here's the thing. The gospel is so so Christ, how do

I put this? How do I put this? Salvation is is by grace through faith, right?

And so, you know, if for the typical kind of works, religionist kind of person, that's a very low bar, like, what do you mean, you don't have to really do anything in order to be saved, right?

Like for the for the for the typical legalistic type religion, they can't understand that they can't understand the reality that it's really by grace.

And so you're in the church, but all you did was, was was was was consider Christ as Lord.

And you want to follow him now, you just say that. And now you're in. And the reality is that, you know, it's not it's not quite that simple, but it does seem like a pretty low bar for legalistic type people, because you're not earning anything, you're not doing anything.

And so, you know, I actually think about like sort of where I was, you know, 10 years ago or whatever, or when

I first came to Christ, what I believed in what I did and how I acted. And I compare that to today.

And the reality is, if if if after you come to Christ, you're told you need to sign on this dotted line, you might sign because you could because you love the

Lord. And you say, oh, I guess this is how you do it. You might sign. But does that mean you're going to change your behavior instantly, like like with no kind of grappling with your own sin, trying to put it to death?

I think that that's I mean, again, it's pretty legalistic, you know what I mean?

And so so I think it's a good thing to be against slavery as it was practiced here in the

United States. That's a good thing. But I don't know if it's a good thing that you hold that as sort of a standard, right?

Because the scripture doesn't have anything like that where you say, OK, well, now you're a believer, you believe in the

Lord Jesus Christ. All right. Now, if you Ethiopian eunuch, well, you can't do this, this, this, this, this, this, this, this, this. And if you don't sign, you're not in.

So you got to go back to the pagan land. You don't see anything like that in scripture. So, again, this this conversation is it has to be focused on scripture and what what's really required, what's really what's really true.

And I'm not saying obedience isn't required. Of course it is. Of course it is. But anyway, you know, one way to think about this is, you know, change the issue.

In other words, would it be OK to to say to pass somebody back, say, welcome to the faith. Now sign this document that says you're against social welfare.

Now sign this document that says you're against the Federal Reserve. Now sign this document that says that you're against, you know, whatever it is.

I think you could see that that would be a very poor idea. In fact, I think we have biblical warrant that that's a really bad idea.

I think the great book of Philemon, which is a tiny little book, but a chock full of good wisdom, especially in this issue,

Paul's writing to Philemon and Philemon has a slave, a servant named Onesimus.

And apparently Paul is very clear with with with Philemon that the right thing to do is to essentially free

Onesimus. And but he doesn't hold his his Christianity over his head.

He doesn't say, well, now sign on the dotted line or otherwise you're out of the church. Listen to what Paul says. He says this. Accordingly, though I am bold enough in Christ to command you to do what is required.

So it's required, according to Paul. He says, yet for love's sake, I prefer to appeal to you.

I, Paul, an old man and now a prisoner also for Christ Jesus, I appeal to you for my child, Onesimus, whose father

I became in my imprisonment. You see, here's the thing, as Christians, we have to understand that people are at different levels of sanctification, right?

And sometimes in areas that were strong, other people's aren't strong. And so, you know, there's got to be some grace here.

There's got to be some grace here. That's why I don't put you guys outside of the faith. I know a lot of people, from my perspective, do put you guys out of the faith.

I don't do that because I think it's possible for someone to be hurting the church in one area, but also helping the church in another area.

That's why I don't anathematize guy like Matt Chandler. I think he's doing damage to the church. Like, don't get me wrong.

I think he's doing serious, serious damage to the church. I think Gospel Coalition is doing damage to the church.

However, I think that their ministries are still legitimate. I think that their gospel is still a good gospel. And, you know,

I'd ask for a little grace from your side as well. Say, just preach the gospel. We say, yeah, amen.

Yes, we need to just preach the gospel. But it needs to be the right gospel. Right. Because the right gospel will deal with the social aspect of your life.

Most of our lives are lived in a social, the social sphere. We don't spend most of our life, our life just sort of praying in some sort of spiritual, you know, comatose.

So what they're talking about is sanctification. So you give your life to the Lord and then you're sanctified day by day.

And it affects it should permeate into everything. It should permeate into your social life, your politics, your business, all that.

That's all true. But we have to understand also that this happens in different measures for different people and also different time periods.

And so I think that the church has been tremendously sanctified over time. I think that people have become sanctified in certain areas now and we have different blind spots now and things like that.

And so this is all done by the Lord. And so to kind of go back and be like, well, yeah, Dabney, he didn't even have the right gospel.

Edwards, did he even have the right gospel? Things like that. I think that's a silly. I think it's a waste of time, honestly, to to try to decipher whether these people in the past had the right gospel or not in such a way that you don't even know if they're even saved or even preaching the right thing.

I think it's good to sort of compare these things to the scripture and things like that. But I don't know.

I mean, yeah. Live our lives with people within society. That's why you see in Jews rights.

Old Testament ethics. Oh, yeah. Christopher, right. Christopher, right. Old Testament ethics for the people of God. You know, he says very plainly there that the way that when

God first establishes his people, the way that he wants them to to relate to him and mainly worship him is through social needs, social engagement.

Right. It's it's it's all how you're treating people, how you're how you're responding. Your worship is directly connected to the point that if you are worshiping and your doctrine is straight and you have all knowledge, as Paul puts it, like you can name every single piece and caveat and sort of hue of theological discourse yet you do not love.

Then you are lost. That's what the Bible says over and over again.

And we keep talking about loving. So this is the thing, though, because they're talking about the

Old Testament ethic, and I'm with you on that. But the reality is that that Old Testament ethic not only gives you the overarching principles of love and charity and all these things, but it also gives you specific detail because in the

Old Testament is very clear what God means by that kind of thing, by love.

That's very clear in the Old Testament. And so we cannot just say, well, in the

Old Testament, God told you to care for the poor. Therefore, I'm going to what we should support is this welfare system where we give people a minimum wage or a minimum standard of living and things like that, whether they're trying to work or not, blah, blah, blah, blah, blah.

That's not what we do because that's actually against the law of God. And actually, that would actually be an example of hatred.

It's not actually loving to have to support the welfare system that we have in the United States today. That's actually hatred because it's stealing from people.

And it actually, it actually hurts the people it pretends to help. And I think we have the data to talk about that or to prove that.

So I'm with you. We need to do that. But you got to go all the way with me. We got to go all the way and say, well, what does

God say love is and how do we implement it according to what God says? So let's use that Old Testament ethic.

Let's apply the general equity of the law of God today. I'm with you on that. But but yeah.

And then and then this whole idea about if you're not if you're not doing these things loving, then you're lost.

Well, that that might be true. But but you're not the standard, though. The scripture is a standard.

So, again, we apply the moral law of God. We apply the general equity of the civil law of God. And that's how we do it.

Anyway, your neighbor. And I really hope that we can spend more time on this in future podcasts because it is the most loving your neighbor is the most obvious doctrine in the scripture.

Yeah. Yet it is often the most forgotten. And let me make this obvious, though, because because the reality is the way that the world sees these things and many

Christians as well is that, well, I should love my neighbor. So therefore I should do, you know, whatever it is that they think.

And loving your neighbor as yourself is a very clear doctrine. But what you have to do is look to the

Old Testament code, because that's what Jesus does. Jesus says that the whole law hangs on that.

And so and and love your neighbor as yourself is from Leviticus. So it's an Old Testament ethic in itself.

And so what you need to do, and I think that the Westminster Confession does a great job of this, is unpack each of the laws of God and the

Ten Commandments. You know, the loving your neighbor is the is the left the last six. Each of the laws like thou shall not steal, for example, and say, what does that mean?

What is stealing? And you look at that and you say, well, if I love my neighbor, I'm not going to take his stuff.

If I love my neighbor, I'm not going to be jealous of him. And if I love my neighbor, I'm not going to hold back his wages.

If I love my neighbor, I'm not going to steal with him through the government. You see, that's a big one, right? Because that's that's stealing through the government is the most popular way to steal.

Every person who's ever voted for a social program that's on that's unbiblical has voted for stealing through the government.

Right. And so that is a commandment violation. That's a thou shall not steal violation.

And so that's what we need to talk about, because he's right. It's a it's a clear doctrine in the sense that God clearly defines it.

But most Christians don't clearly know that God has clearly defined it. And instead, instead, it just becomes this ishy squishy thing.

Well, if it appears loving, then I guess I'm loving my neighbor. No, no. Welfare in the

United States is not loving your neighbor. You got I mean, you understand that social engineering in the

United States, not loving your neighbor, minimum wage laws. They're not loving your neighbor. Reparations would not be loving your neighbor.

And that and I can prove all of those things biblically. They might look loving to the world, but the world doesn't know what it's talking about.

The scripture knows what it's talking about. One more point, then I'm going to pass it back to Amin.

John MacArthur, in his quote, said, We just need to preach the gospel. We can't do anything about past.

I cannot fix past injustices and do anything about that. And he's right about that. However, the law of God does give you standards and stipulations on when you can make restitution for past sins.

And there's limitations on it. And there's clear guidelines about what restitution is and what it isn't and when it's allowed and when it's not.

And so every crime that ever happens is in the past, obviously, that's how time works.

Right. And so if if you're able to provide two or more witnesses and brought before a judge and the person's found guilty,

God lays out in his law what biblical restitution looks like. So these brothers use the example like if someone steals their

TV, right? Someone steals their TV. Biblical restitution would be they get the

TV back or if it was sold, they get the value of the TV back times a factor of,

I think, three. And so that de -incentive de -incentivizes stealing. There's no jail time involved because that's not biblical restitution.

Biblical restitution is you get your stuff back and then some and all of that. If somebody if somebody were to kidnap, we've talked about this biblical restitution for the crime of kidnapping is the death penalty for rape.

Biblical restitution for the crime of rape is the death penalty. And so, yes, we can make restitution for crimes of the past.

We can't we can't fix it. Right. We can't make it undone. So, in other words, if somebody steals your stuff, we can't go back and say, well, we'll make it so like the stuff was never stolen.

No, we can't do that. But we can make restitution for crimes of the past. And again, we can't go back hundreds of years to do that because the law is crystal clear.

You do not visit the sins of the fathers onto the sons. It's crystal clear about that.

And you might not like it and you might not think it sounds just. And you might think, wow, they got away with it.

But the reality is that's what God says is justice. And so it's not it's not a matter of opinion.

It's not my opinion versus yours. It's what God says. I can't be trusted to show you what justice is. I can't be trusted because I'm I'm you know, my heart is sinful.

Am I inclined away from God if I was left to my own devices? But the reality is

God is crystal clear about that. And and nobody got away with anything. Either Christ paid for the sins, like in the case of Whitfield, Edwards and Dabney, or they pay for their own sins and they don't get away with what they did.

You understand? Understand how that works? And I'm sure John McCarthy will never see this, but I'm pretty sure that there are a lot of people, people who follow him that will.

Let me just say why that hurts me. That hurts me to hear him say that, because it seems and I say this respectfully, hat in hand.

All right. It seems to point out an obvious, obvious hypocrisy in their ministry.

Yeah. Because no one would ever say something like that about Rovers Way.

Yeah. Never, ever say something like that. That this was a past injustice that is leading to mass murder of babies everywhere and particularly felt in the black community.

And we spend much of our time fighting against it.

I heard Dr. MacArthur say that he was voting, that he was essentially supporting

Donald Trump because he had the world, the Christian worldview. And this worldview,

I'm assuming, lends itself to getting rid of the social issues that plague, that sort of poison

Christian values. Right. Right. And yes, let me stop him right there, because he I think he's got an interesting criticism and I think it's true in some cases.

But there's a key difference. And I want to make sure this is clear. Maybe we can talk about this tonight. But so when people say that the gospel doesn't apply to social issues, some people do say that.

I don't think it's very many, but some people do say that. And then they're against abortion. I think you've got a good criticism because that is a social issue.

That's an issue of justice. And the gospel, the Bible absolutely applies to that issue.

I'm against abortion because it's against the law of God and God cares about justice in our lands.

And so when people say, well, the gospel, the Bible, that doesn't apply to justice. We don't do that because we're a democracy or whatever.

They're wrong. So you have a good you have a good you have a good case there. But here's where I don't think you've got a good case, because right now abortion is legal, right?

It's totally legal for you to go into the clinic and kill your baby for that baby for whatever reason you want to.

Right. That's that's absolutely an abomination before God. Right. And so I think that it makes sense as Christians to be against that.

Now, I didn't vote. I'm against it. I think it should be criminalized. I think it should be death penalty if you kill your child. But I didn't vote for Trump.

Right. So I didn't believe him about the about the abortion thing. And it turns out I'm probably right about that.

Anyway, so so, yeah, we should fight to make that legal or illegal rather.

But with with with what you're saying, though, you're trying to conflate or try to compare that to fixing injustices of the past.

And the reality is lots of that has already been fixed. In other words, slavery is illegal as it was practiced in the

South. We've already righted that that law. And that doesn't mean that we then go into the into the past and try to make restitution for everything that that we can't really make restitution for because all of the parties are dead.

And it's the same with abortion. Right. So in other words, we've made let's just say today, God willing, this happens today.

Abortion was made illegal. Right. And now we're going to have the death penalty for abortion. That doesn't mean that we then go to everyone, you know, since Roe versus Wade and say,

OK, did you have an abortion? All right, we're you're offed. You know what I mean? God's law doesn't allow you to go and do that into the past, you know, 50 years or whatever it was, 100, who knows?

The point is, though, that they're very different things because because our law system has been rectified in many ways.

Now, if there are any further injustices that are going on today, then we should look at those. And especially if they're written into law.

Like, I think, for example, we should get rid of welfare altogether because that's an ungodly law. God hates that.

I think we should get rid of the minimum wage because that's an ungodly law. God hates that. I think we should get rid of the the

Federal Reserve because God really hates that. Like, like, honestly, you know, you know how many times

God refers to people who are messing with the value of money, like making it worth less than it's than it looks like it's worth.

You know how many times God condemns that? As as as a complete evil wickedness. And yet we have a country and nobody really cares about this issue in the

Christian community. We have a country that does this every day. God will judge us for the Federal Reserve.

God will judge us for the Federal Reserve. You understand that God will judge us for the IRS. And so, yeah,

I mean, these are things that we should do. I think those are social justice, in my opinion. But this this whole idea that some people break the law of God and and and hate black people or Latinos.

Well, yeah, I mean, but it's against the law, though. Right. And we would persecute them if we could prove it.

Right. I think that I think that that's why

I believe with respect, humbly, heart and hand, like you said as well, that is hypocritical, because when you tell us when we are engaging in social issues to just preach the gospel, yet you get on a panel and say we need to support

Donald Trump. He's need to vote. We need to vote and support him because he's the most biblical candidate, because if we get somebody like him in office, he'll do something about Roe versus Wade.

He'll protect religious liberty and freedoms. And and he'll be able he'll he'll be able to lend to upholding

Christian values within society. Right. What you are doing is you are not just saying we should just preach the gospel.

Yes. You are saying we should engage in something. That's the whole point. I don't think it's about being a hypocrite.

I think it's about we have a different idea of what justice is. And I think it's a more biblical idea.

And I can demonstrate that, I think, because we can look at the law of God, apply the general equity to today and say,

OK, how does my idea of justice compare to what the scripture says? That's how we do it. And that's what

I hope to do with you guys tonight. Anyway, I'm going to stop this right here. This video is long enough. Hope this was helpful.