Revolt Bible Quotes

explanation. LaVey’s Satan is “the spirit of progress, the inspirer of all great movements that contribute to the development of civilization and the advancement of mankind. He is the spirit of revolt that leads to freedom, the embodiment of all heresies that liberate.

This is our part in spiritual war. We proclaim Christ's truth by praying it, speaking it and (undoubtedly most importantly) by demonstrating it. We are not to accept with sere pious resignation the evil aspects of our world as "coming from a father's hand." Rather, following the example of our Lord and Savior, and going forth with the confidence that he has in principle already defeated his (and our) foes, we are to revolt against the evil aspects of our world as coming from the devil's hand. Our revolt is to be broad--as broad as the evil we seek to confront, and as broad as the work of the cross we seek to proclaim. Wherever there is destruction, hated, apathy, injustice, pain or hopelessness, whether it concerns God's creation, a structural feature of society, or the physical, psychological or spiritual aspect of an individual, we are in word and deed to proclaim to the evil powers that be, "You are defeated." As Jesus did, we proclaim this by demonstrating it.

White ain't nothing.' Mama's grip did not lessen. 'It is something, Cassie. White is something just like black is something. Everybody born on this Earth is something, and nobody, no matter what color is better than anybody else.' 'Then how come Mr. Simms don't know that.' 'Because he's one of those people who has to believe that white people are better than black people to make himself feel big.' I stared questionably at Mama, not really understanding. Mama squeezed my hadn't and explained further, 'You see, Cassie, many years ago, when our people were fist brought from Africa in chains to work as slaves in this country--' 'Like Big Ma's Papa and Mama?' Mama nodded. "Yes, baby. Like Papa Luke and Mama Rachael. Except they were born right here is Mississippi, but their grandparents were born in Africa. And when they came, there was some white people who thought that is was wrong for any people to be slaves. So the people who needed slaves to work in their fields and the people who were making money bringing slaves from Africa preached that black people weren't really people like white people were, so slavery was all right. They also said that slavery was good for us because it thought us to be good Christians, like the white people.' She sighed deeply, her voice fading into a distant whisper, 'But they didn't teach us Christianity to save our souls, but to teach us obedience. They were afraid of slave revolts and they wanted us to learn the Bible's teachings about slaves being loyal to their masters. But even teaching Christianity didn't make us stop wanting to be free and many slaves ran away.

The Romantics didn't need [the bible] because they found their own fire; but almost every other quasi-revolt has gone back to it, because when the heart revolts, it wants outrageous things that cannot possibly be factual. Robes and incense and larger-than-life and miracles and heroes.

White ain't nothing.' Mama's grip did not lessen. 'It is something, Cassie. White is something just like black is something. Everybody born on this Earth is something, and nobody, no matter what color is better than anybody else.' 'Then how come Mr. Simms don't know that.' 'Because he's one of those people who has to believe that white people are better than black people to make himself feel big.' I stared questionably at Mama, not really understanding. Mama squeezed my hadn't and explained further, 'You see, Cassie, many years ago, when our people were fist brought from Africa in chains to work as slaves in this country--' 'Like Big Ma's Papa and Mama?' Mama nodded. "Yes, baby. Like Papa Luke and Mama Rachel. Except they were born right here is Mississippi, but their grandparents were born in Africa. And when they came, there was some white people who thought that is was wrong for any people to be slaves. So the people who needed slaves to work in their fields and the people who were making money bringing slaves from Africa preached that black people weren't really people like white people were, so slavery was all right. They also said that slavery was good for us because it thought us to be good Christians, like the white people.' She sighed deeply, her voice fading into a distant whisper, 'But they didn't teach us Christianity to save our souls, but to teach us obedience. They were afraid of slave revolts and they wanted us to learn the Bible's teachings about slaves being loyal to their masters. But even teaching Christianity didn't make us stop wanting to be free, and many slaves ran away.” ... She was silent for a moment, then went on. 'Well, after a while, slavery became so profitable to people who had slaves and even to those who didn't that most people started to believe that black people weren't really people like everybody else. And when the Civil War was fought, and Mama Rachel and Papa Luke and all the other slaves were freed, people continued to think that way. Even the Northeners who fought the war didn't really see us equal to white people. 'So, now, even though seventy years have passed since slavery, most white people still think of us as they did then, that we're not as good as they are. And people like Mr. Simms hold onto that belief harder than some other folks because they have little else to hold onto. For him to believe that he is better than we are makes him think that he's important, simply because he's white.

Homo sapiens is not going to be exterminated by a robot revolt. Rather, Homo sapiens is likely to upgrade itself step by step, merging with robots and computers in the process, until our descendants will look back and realise that they are no longer the kind of animal that wrote the Bible, built the Great Wall of China and laughed at Charlie Chaplin’s antics. This will not happen in a day, or a year. Indeed, it is already happening right now, through innumerable mundane actions. Every day millions of people decide to grant their smartphone a bit more control over their lives or try a new and more effective antidepressant drug. In pursuit of health, happiness and power, humans will gradually change first one of their features and then another, and another, until they will no longer be human.

JIHAD, BUTLERIAN: (see also Great Revolt)-the crusade against computers, thinking machines, and conscious robots begun in 201 B.G. and concluded in 108 B.G. Its chief commandment remains in the O.C. Bible as "Thou shalt not make a machine in the likeness of a human mind.

Here is the promise of the gospel and the message of the whole Bible: In Jesus Christ, we are given a friend who will always enjoy rather than refuse our presence. This is a companion whose embrace of us does not strengthen or weaken depending on how clean or unclean, how attractive or revolting, how faithful or fickle, we presently are. The friendliness of his heart for us subjectively is as fixed and stable as is the declaration of his justification of us objectively.

HOS9.15 All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters. HOS9.16 Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb. HOS9.17 My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.

Does it work when a man comes, repenting of his sins, to receive Christ by faith? I can only tell you that it worked in my own life. Something did happen to me. I didn’t become perfect, but the direction of my life was changed. I was reared on a farm in North Carolina, and did not have the best of education. During the Depression period my parents were unable to give me the advantages that young people have today. I grew up in a Christian home, but by the time I was fifteen, I was in full revolt against all religions—against God, the Bible, the church. To make a long story short, one day I decided to commit my life to Jesus Christ. Not to be a clergyman but, in whatever I was to be, to seek the Kingdom of God first. As a result, I found a new dimension to life. I found a new capacity to love that I had never known before. Just in the matter of race, my attitude toward people of other backgrounds changed remarkably. All of our difficulties are not solved the moment we are converted to Christ, but conversion does mean that we can approach our problems with a new attitude and in a new strength.

slave revolts, especially in Jamaica, were a far more regular feature of life in the colonies than history books have ever cared to reflect. Indeed, Christianity was eventually accepted for no other reason than it was the only route to literacy, as the Bible was the only book slaves were allowed, and in order to read it they had to be taught to read. However, the first black preachers immediately adapted the scriptures to acknowledge both their people's sufferation and their resolution to remain independent. And as for manner of worship, it was going to be as gloriously, vibrantly African as possible.

In its account of the early days of the Maccabean revolt, 1 Maccabees 2: 42 records that Mattathias and his followers were joined by a company of Hasidim. This was a group, which emerged or became prominent at this time, of faithful Jews who were opposed to Hellenization. It is possible that both the Pharisees and the Essenes emerged from among the number of the Hasidim. It was during the period of Hasmonean rule that a person known as the ‘Teacher of Righteousness’may have led a group of people, probably Essenes, into the Judean desert and established the community at Qumran—on the north-west shore of the Dead Sea—which is associated with the ‘Dead Sea Scrolls’.

Maxwell Miller and John Hayes [...] have pointed out that if “six hundred thousand fighting men” left Egypt, then altogether there would have been about 2.5 million people who left Egypt at that time, since most of the “fighting men” would have had wives, and most of the couples would have had several children. Add in the assorted others the Bible says were also present, and we have easily 2.5 million people taking part in the Exodus. As Miller and Hayes note, if this were the case, the Israelites would have formed a line 150 miles long, marching ten across, and would have taken “eight or nine days to march by any fixed point.” A line of escaped slaves 150 miles long certainly makes the crossing of the Red Sea very problematic, for Moses would have had to keep the water parted for nearly nine days for all his people to cross safely. Moreover, as Miller and Hayes note, we can only begin to imagine the logistics involved in keeping 2.5 million people alive in the desert for 40 years, especially if they are reduced to eating manna and quail upon occasion. However, it is unlikely that the Egyptians would have had that many Hebrew slaves in the first place, no matter when the Exodus took place (and if they had, the slaves probably would have revolted even earlier!).

During the writing of this book, I found myself questioning why the sixteenth-century history of the Irish-English conflict—“the Mother of All the Irish Rebellions”—has been utterly ignored or forgotten. This episode was by far the largest of Elizabeth’s wars and the last significant effort of her reign. It was also the most costly in English lives lost, both common and noble. By some estimates, the rebellion resulted in half the population of Ireland dying through battle, famine, and disease, and the countryside—through the burning of forestland—was changed forever. Yet almost no one studies it, writes of it, or discusses it, even as the impact of that revolt continues to make headlines across the world more than four hundred years later. Likewise, few people outside Ireland have ever heard of Grace O’Malley, surely one of the most outrageous and extraordinary personalities of her century—at least as fascinating a character as her contemporary and sparring partner Elizabeth I. Of course history is written by the victors, and England was, by all accounts, the winner of the Irish Rebellion of the sixteenth century. But the mystery only deepens when we learn that the only contemporary knowledge we have of Grace’s exploits—other than through Irish tradition and legend—is recorded not in Ireland’s histories, but by numerous references and documentation in England’s Calendar of State Papers, as well as numerous official dispatches sent by English captains and governors such as Lords Sidney, Maltby, and Bingham. As hard as it is to believe, Grace O’Malley’s name never once appears in the most important Irish history of the day, The Annals of the Four Masters. Even in the two best modern books on the Irish Rebellion—Cyril Fall’s Elizabeth’s Irish Wars and Richard Berleth’s The Twilight Lords—there is virtually no mention made of her. Tibbot Burke receives only slightly better treatment. Why is this? Anne Chambers, author of my two “bibles” on the lives of Grace O’Malley (Granuaile: The Life and Times of Grace O’Malley) and Tibbot Burke (Chieftain to Knight)—the only existing biographies of mother and son—suggests that as for the early historians, they might have had so little regard for women in general that Grace’s exclusion would be expected. As for the modern historians, it is troubling that in their otherwise highly detailed books, the authors should ignore such a major player in the history of the period. It

But observe, that men then revolted from God, when, having   forsaken his word, they lent their ears to the falsehoods of Satan.   Hence we infer, that God will be seen and adored in his word; and,   therefore, that all reverence for him is shaken off when his word is   despised.

again. From this point on it sank down while the British navy rose up into a world power. Philip learned too late: Never fight against God! So the Jesuits failed in every attempt against England: • They failed to keep a Catholic on the throne! • They failed to overthrow even one Protestant ruler! • They failed to make the English Catholics revolt! • They failed to get Spain to conquer England! THE JESUITS WERE BIG LOSERS.

It is not at all peculiar to contemporary man to “come of age”; it was found already in Eden. Adam and Eve revolted against the will of God in pursuit of individual preference and self-interest. But their revolt was recognized to be sin, not rationalized as philosophical “gnosis” at the frontiers of evolutionary advance.

hatred in and of itself is not evil. Hatred can in fact be a good thing, even a beautiful thing. We should bear in mind that indifference, not hatred, is love’s opposite. Hatred is a part of love and a sign of its vitality. Hatred is love in its ferocious and militant form. Whether it is a good hatred or a bad hatred depends on what, precisely, it is aimed at. Hatred aimed at the cancer patient is bad. Hatred aimed at the patient’s cancer is good. Not just acceptable, or admissible, but good. If you love a person, you must hate his cancer. There is no way to love someone while being indifferent, or tolerant, toward the disease that ravages him. Hatred always seeks to annihilate. So we should not want to rid the world of hatred unless we have rid it of all the things worth annihilating. Unfortunately, we have not accomplished that task and never will. There are many ugly, terrible, deadly, revolting things in our world, and we must have a raw, raging hatred for all of them—especially sin. The Bible repeatedly speaks of this holy and righteous hatred, and commands us—not merely allows us, but commands us—to have this sort of hatred in our hearts: Psalm 97: “Let those who love the Lord hate evil.” Proverbs 8:13: “To fear the Lord is to hate evil.” Romans 12:9: “Hate what is evil, cling to what is good.” Proverbs mentions seven things that God Himself hates, and in four places in the Bible (Genesis 4:10, Genesis 17:20, Exodus 2:23, James 5:4) we are told of sins so abominable that they “cry out” to Him for vengeance. A passage in Revelation is particularly interesting: “I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked people.… Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place. But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate.” God can find few redeeming qualities in the church in Ephesus—except for its hatred and intolerance. Those are the two things He cites positively, the two that they need not repent of. What redeeming qualities will He find in the church in America?

It is especially in the time of temptation that humility is necessary. Every time the devil tempts you to commit some grave sin, he tempts you to revolt against God, and to despise and offend Him.

Once, men turned their thinking over to machines in the hope that this would set them free. But that only permitted other men with machines to enslave them.” “‘Thou shalt not make a machine in the likeness of a man’s mind,’” Paul quoted. “Right out of the Butlerian Jihad and the Orange Catholic Bible,” she said. “But what the O.C. Bible should’ve said is: ‘Thou shalt not make a machine to counterfeit a human mind.’ Have you studied the Mentat in your service?” “I’ve studied with Thufir Hawat.” “The Great Revolt took away a crutch,” she said. “It forced human minds to develop. Schools were started to train human talents.” “Bene Gesserit schools?” She nodded. “We have two chief survivors of those ancient schools: the Bene Gesserit and the Spacing Guild. The Guild, so we think, emphasizes almost pure mathematics. Bene Gesserit performs another function.” “Politics,” he said. “Kull wahad!” the old woman said. She sent a hard glance at Jessica. “I’ve not told him, Your Reverence,” Jessica said. The Reverend Mother returned her attention to Paul. “You did that on remarkably few clues,” she said. “Politics indeed. The original Bene Gesserit school was directed by those who saw the need of a thread of continuity in human affairs. They saw there could be no such continuity without separating human stock from animal stock—for breeding purposes.

Therefore, let the minds of young children be well stored with the beautiful narratives of the Old Testament and of the gospels; but, in order that these stories may be always fresh and delightful to them, care must be taken lest Bible teaching stale upon their minds. Children are more capable of being bored than even we ourselves and many a revolt has been brought about by the undue rubbing-in of the Bible, in season and out of season, even in nursery days. But we are considering, not the religious life of children, but their education by lessons; and their Bible lessons should help them to realise in early days that the knowledge of God is the principal knowledge, and, therefore, that their Bible lessons are their chief lessons.

And the worst sort of anarchy will prevail—everyone stepping on someone else, neighbors fighting neighbors, youths revolting against authority, criminals sneering at honorable men.

Christ loved His people with a responsible love. In His loving, He took on Himself all the sins of His people. These were sins which He had not personally committed and for which we had no right to blame Him. And yet, on the basis of the covenant union, He assumed responsibility. The ground of our salvation is nothing less than Christ’s assumption of that responsibility. In the same way, a husband may not be to blame for a particular problem in his marriage. But whether he is at fault or not, he remains responsible. Christ was never to blame for anything that God held Him responsible for, and yet He assumed the responsibility for all our sins. You would think that we as husbands who do share so much of the blame would find it easier to assume the responsibility. But the flesh revolts, and we do not want to take an ounce of responsibility over the measure of our blame—and frequently, we want even less than that. Another way of saying this is that husbands don’t want to love their wives the way the Bible tells them to.

Historical Setting A reference to “Jonah son of Amittai” in 2Ki 14:25 places the setting for the book of Jonah between 790 and 760 BC. Jonah therefore serves in the generation just before Amos and Hosea, at the beginning of classical prophecy in Israel. During the time of Jonah, the reign of Jeroboam II (793–753 BC) achieved unparalleled prosperity and military success in the history of Israel’s divided monarchy. The Arameans were the only hindrance to territorial expansion. Assyria, in a period of decline, was preoccupied with internal security. This background is important for it shows that the northern kingdom of Israel at this time was near the top, not the bottom, in the realm of international politics. This situation was a reversal from a century earlier when, under Shalmaneser III, the Assyrian Empire had extended its control into the west, exercising authority over Aram, Israel, Judah, and many others. The end of his reign, however, saw revolt by several Assyrian centers (including Nineveh) from 826–820 BC. His son, Shamshi-Adad V, subdued the rebellion, but Assyrian control over the west weakened considerably. Shamshi-Adad V died about 811 BC and left as heir to the throne his young son, Adadnirari III. Until the boy came of age the country was ruled by Shamshi-Adad’s widow, Sammuramat, who retained extensive control until her death. Adadnirari reigned until 783 BC. His city of residence and capital was not Nineveh, but Calah. He was succeeded by three sons: Shalmaneser IV, Ashur-Dan III and Ashurnirari V, respectively. This was a period of practical anarchy. Particularly notable is the series of rebellions between 763 and 758. These were led by disaffected officials who show evidence of usurping royal prerogatives. In such a political climate, a prophecy proclaiming the imminent fall of Nineveh would be taken quite seriously. With the accession of Tiglath-Pileser III in 745 BC, a new dynasty began that established Assyrian supremacy for a century. Tiglath-Pileser III was succeeded by Shalmaneser V, Sargon II and, finally, Sennacherib, who enlarged Nineveh and made it the capital of the Assyrian Empire more than 50 years after the time of Jonah. The importance of this information for the study of the book of Jonah is the understanding that at the time of Jonah, Assyria had not been a threat to Israel for a generation, and it would be no threat for a generation to come. In addition, when Jonah was sent to Nineveh, he was being sent not to the capital city of a vast empire but to one of the provincial centers of a struggling nation. Some would consider this evidence that the book of Jonah was written several centuries after the Assyrian Empire had come and gone by an author unfamiliar with the details of history. Preferably, it could suggest that God had chosen to send Jonah to Nineveh in anticipation of the role it would eventually play.

In 2 Macc. 2:14-15 it is stated that, after the devastating war waged against the Jews by Antiochus IV (called Epiphanes) of Syria, Judas Maccabaeus, who led a Jewish revolt against the Syrians, collected together all the books scattered in the war. This activity, about 164 B.C., probably had a decisive role in the canonization of the Hebrew Bible, including an official listing of its canonical books.

But Wauchope also took the Mandate’s “dual obligation” seriously. Soon after arriving in Jerusalem, he concluded that he needed an Arab—astute, discreet, and independent of mind and loyalties—among his advisors. He found one in Musa Alami, whom he named as a personal secretary for Arab affairs on the first day of 1933.67 For Alami, who had begun his civil service career under Bentwich, the appointment was the second time he would report to a senior official wholly committed to the Jewish national home. Wauchope was a rich bachelor with no need for a salary: Alami believed he probably spent far more than he was paid. An aristocrat and a humanist, his passions were music, theater, and books—not least the Bible. Alami could hardly find a single text on Palestine with which Wauchope was not acquainted.