Tactical Wisdom
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Maccabees - 10% for the Big Guy

Sorry for missing a couple of days, but the world has gone a little mad.

As we begin 2 Maccabees 4, Simon the Fed is still making false claims to set up Onias. This time, it's that Onias conspired against the government (surprise).

2 He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his compatriots, and a zealot for the laws.

This sounds familiar, because here, people who love the Constitution and it's promise between the People and the Government, have been designated as "plotters against the government". We're not anti-government, we're "anti-government OVERREACH". The Founders never envisioned the government having this much intrusion into your daily lives, but I digress.

With all of the unrest, most kept their heads in the sand, having a normalcy bias. Eventually, though, even Onias had to acknowledge the danger, just like we do here:

3 When his hatred progressed to such a degree that even murders were committed by one of Simon’s approved agents, 4 Onias recognized that the rivalry was serious and that Apollonius son of Menestheus, and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.

Yep, Onias realized that the GOVERNMENT itself was instigating the violence, to justify further oppression and taxation. Man, that sure sounds familiar. The purpose of CRT and DEI programs is "intensifying the malice" of allegedly oppressed and marginalized groups.

A man named Jason offered the King a bribe and was appointed High Priest. Now, this High Priest's "Reforms" led to watering down the observances of the Church and adopting the Greek's customs and pagan ways. Every kind of immorality was suddenly "reinterpreted" by the Church, and observances fell by the wayside:

13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no true high priest, 14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hurried to take part in the unlawful proceedings...

This is where Western Churches are today. Churches are reinterpreting the Word and finding ways to twist it to sanctify and excuse every detestable thing. They've justified trans-sexualism, which directly calls God into question. They have justified every kind of sexual deviance and theft or envy in the name of "equity" and "justice". Hard work has been slandered by the New Church. They have slandered the institution of marriage, which was established by God in Genesis 2:18:

The Lord God said, "It is not good for the man to be alone. I will make a helper suitable for him."

Now, as the Bible shows us time and again, this always leads to disaster:

16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them. 17 It is no light thing to show irreverence to the divine laws—a fact that later events will make clear.

We are at such a moment. Disaster is impending all around us. There is some other Tactical Wisdom in here...."became their enemies and punished them". What this means is that no amount of "being an ally" or "apologizing for past discrimination" is going to appease the woke mob. They may get to you last, but they will still come for you; they are still your enemy.

At this point in our Maccabees tale, more intrigue enters. Menelaus, Simon's brother, offered a bigger bribe to the King and was allowed to replace Jason. The Tactical Wisdom here is that loyalty cannot be bought, especially when you THINK you've bought it. You can pay someone to be loyal, but they're only loyal until someone else offers them more money.

Onias attempted to expose this grift and make public all of the misdeeds of the government officials. How do you suppose that went? Exactly as you might think:

33 When Onias became fully aware of these acts, he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch. 34 Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery, offered him sworn pledges and gave him his right hand; he persuaded him, though still suspicious, to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.

There's a couple of pieces of Tactical Wisdom here. First, Onias set up his safe haven first. Have a safe location that you can defend that you can "bug out" to if needed. In TW-03, I discuss how to set up a "safe house" network with your allies. Second, Onias was only killed after he agreed to set aside his security preparations. Don't talk to the Feds! While I joke about Feds, seriously, if you've made arrangements for your security, don't set them aside for anything.

35 For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.

We've all heard of unjust killings and excessive force. This murder roused the people, and they began protesting. Rioting is as old as when men founded the first city-state. When the Greek forces in the Citadel tried to suppress the riots, things got spicy:

40 Since the crowds were becoming aroused and filled with anger, Lysimachus armed about three thousand men and launched an unjust attack, under the leadership of a certain Auranus, a man advanced in years and no less advanced in folly. 41 But when the Jews became aware that Lysimachus was attacking them, some picked up stones, some blocks of wood, and others took handfuls of the ashes that were lying around and threw them in wild confusion at Lysimachus and his men. 42 As a result, they wounded many of them, and killed some, and put all the rest to flight; the temple robber himself they killed close by the treasury.

It's not confirmed, but anecdotal evidence suggests that the crowd was shouting "Jewish Lives Matter" and chanting "All Greeks Are Bastards", but that has not been confirmed. In all seriousness, there is a line at which point good people can be pushed too far. April 19, 1775, on Lexington Green is one such example.

After this riot, Menelaus was charged by the King, and people thought that all was good. However, when the trial began, Menelaus offered up "10% for the Big Guy":

45 But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king. 46 Therefore Ptolemy, taking the king aside into a colonnade as if for refreshment, induced the king to change his mind. 47 Menelaus, the cause of all the trouble, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed un-condemned if they had pleaded even before Scythians. 48 And so those who had spoken for the city and the villages, and the holy vessels quickly suffered the unjust penalty.

Not only did Menelaus go free, but he also killed his accusers. How many times have we heard of those investigating the misdeeds of the powerful dying under mysterious conditions? It's not a new thing. It's as old as government and when one man desired to rule over another no matter what.

The chapter closes with the best point yet. Despite all his misdeeds, the bad guy remained in office by promising 10% to the Big Guy, and he doubled down on his tyranny, just as we are seeing today:

50 But Menelaus, because of the greed of those in power, remained in office, growing in wickedness, having become the chief plotter against his compatriots.

Till next time....

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On Resistance to Evil by Force Study
Chapter 17 - On the Relationship of People in Good & Evil

Ilyin first describes our moral obligation to first attempt through conversation to change someone's evil will.  After that, we can then morally resist their evil deeds.  Our requirement to live together in harmony requires to try and stop evil deeds while they are still just thoughts, to permanently change someone's will.

He points out that we are the worst judges of ourselves.  We all keep and inner and outer self; one reserved for ourselves and one that is public-facing.  We all self-delude ourselves into believing that we are always the good guy and that we have no faults.  We get mad when we are "unfairly blamed", when actually being called out for our bad behavior.

Ilyin describes nonverbal communication well.  Every act or attitude we take is physically manifested within us and becomes part of our outward appearance, whether for good or bad, if peolpe just take time to notice.  He calls it "unconscious integrity of communication and transmission".  

According to Ilyin, you cannot be "evil inside" or "good inside", and not have it affecrt teh outside world.  If you have evil inside, you spread evil around you.  If you are good inside, you spread good to all those you touch. "A good man is a living hearth of good & strength in good, while an evil man is a living hearth of evil, strength in evil and weakness in good."  

We have a duty to resist evil interally within us.

Ilyin says that we are OBLIGATED to resist evil everywhere for the good of all.  He says we are obliged to fight evil at every turn and that we have no right at all to allow evil to go unchecked.  We MUST act against and not let it mutliply.  He claims this is a spiritual call and a public duty. 

He says there is no right to commit evil.  Those who are naive enough to believe that others have a freedom to commit evil will eventually become slaves to it.

After describing this, he points out again that we all have a public duty for the good of all to actively resist evil anywhere.  We obligated to resist evildoers and villains as well as to resist proactively and effectively. 

"Anyone who sends evil must always be cognizant of this and accept that others will be permitted to put a stop to his wicked acts and force him to qualitatively review the evil he sends"

That quote was the basis for law and safety in the old west - before I attack someone, I have to decide if I'm willing to get shot for it.  We need to RETVRN.

Ilyin says that as a society, we all have a desire to see good grow.  Evil people threaten that and threaten our peace, so we must unite against villains in our midst.  Those villains must be met by united resistance and opposition.  Ilyin points out that the resistance to evil is done by few on beahlf of all and benefits a community as a whole.

In the book, Ilyin points out that for any central authority, whether state or church, to exist, it must be supported by the people for the good of the whole, with submitting to it for the good of all.  He believed that the reason that Russia turned communist was because the people desired to submit to the state for the good of themsleves (taking from the rich and giving it to the individual).  The US Constitution as originally written met Ilyin's requirements.  Notably, the church's "Military Orders" or knights, also did.  When governments failed to protect citizens, the church did, and the citizens willingly submitted to the local order.

He points out something here that illustrates our current issues.  He said that as soon as a government begins to appease the villains or the people harbor them, society falls.  That's exactly where we are today.

Let me know your thoughts below.

 

 

 

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Chapter 16 - On the Modification of Love

Ilyin starts out by defining what most people consider to be love "What is nice is good", or that which we are sympathetic to.  He points out that perfection is actually what is good and worthy of love.  He posits that people like things that give them pleasure and confuse that for love, but it is shallow and unmeaningful.

On the contrary, spiritual love means that we do what is right, even if it is not pleasant, not fun, and not nice, even if it leads to discomfort, unpleasantness, or difficulty.  For spiritual love, even suffering is worth it.

According to Ilyin, Christ's two basic Commandments were to love God and to love your neighbor.  He points out that when your neighbor (fellow man) is doing evil, resisting him would seem to be in contradiction to "loving" him, but not resisting violates the love of God.  The love of God (doing what is right in His eyes) outweighs any sympathy or "love" for your neighbor.  If someone has removed God from their lives, they need us to tell them "no", rather than modern society telling them "yes", and thus resistance to evil.

The proponents of "love wins" and "love trumps all", claim that condemning people for their choices and evil deeds is labeled as "hate", "intolerance", and "malice", and thus encourage no limits on behavior.  If I truly love my neighbor, I MUST be able to tell him no, that his behavior is unacceptable, and that I will resist their actions.  Refusing to put them on the right path out of "love" is not truly love and is actually helping to condemn their soul.  Ilyin interestingly paraphrases the idea that "acceptance is not a Christian Virtue".

Ilyin reminds us that while we should indeed love our neighbor, we CANNOT EVER love evil in a man.  There are some people who are just evil.  No amount of acceptance or sympathy will ever change them, and we must modify our approach to resistance.

The only thing we can truly love completely without conditions is God.

When true good is confronted by true evil, evil must be destroyed and, as Ilyin says, executed.  When we resist using force, we do not become evil, as, in the end, we pray for the salvation of the soul of the executed person.

Ilyin points out that we begin with disapproval and work our way through a series of escalating responses to evil done in our presence, which can (and should) include ruthlessness against evildoers.  Remember God's commands to Joshua about what to do to anyone who resisted him.  Ilyin posits that true love of good requires it.

He uses the example of Jesus driving the money changers from the Temple as the justification for righteous application of force in the presence of and resistance to evil.

Ilyin says that resistance to evil can be summed up like this: "the struggle is fought with love, but with spiritualized love."

We must resist evil out of a love for good, not for vengeance, revenge, greed, or desire for power.

The struggle against evil is done from love.

Here's the closing quote, which I love: "but the active resistance against the villain's evil designs on others, and against the villain himself is not evil, but good."

Let me know your thoughts below.

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On Resistance to Evil By Force Study
Chapter 15: On the Limits of Love

Man, this chapter is FULL of good stuff, despite it being relatively short.

Spiritual Love and devotion is a CHOICE.  It's not born into us, we have to decide to choose good over evil and prefer it.  According to Ilyin, you cannot love everything (as the left says) or love all things equally.  Those who say they do are either incorrect or are so self-centered that they don't actually love anything but themselves.

According to the text, we love everyone to the extent that they do good.  Love of evil, evil people, or the devil is UNNATURAL.

Ilyin writes that we must NEVER accept evil.  Accepting evil, or identifying with it, leads to temptation and eventual submission.

According to our homeboy Ilyin, the only position Christians can take when faced with evil is with a drawn sword.

Next, Ilyin DESTROYS one of the biggest fallacies that the modern church pushes on us: "Love your enemies" refers only to your own personal haters & persecutors, NOT the enemies of God.  BOOM.  Christ never called us to love the enemies of God.  Christ Himself actually had fiery words and threats of retribution for evildoers.  Therefore, loving, forgiving, and caring for the enemies of God is against God's will.

When the Bible says to "forgive", it says to forgive those who sin AGAINST YOU, not God.  The Bible refers to forgiving "brothers" or fellow followers of The Way, not everyone.  In fact, it even points out that if a brother refuses to change, you can treat him as a heathen.  According to Ivan, those who can "forgive all" have a personal worldview, rather than a spiritual one.

According to Ilyin, forgiveness doesn't stop evil, it just stops the emotional impact it has on you.  The villain is still free to impact others.  Forgiveness doesn't mean we shouldn't intervene.

Indifference towards evil done to others shows a lack of will and spirit.

There is a great quote here: "Permissiveness has nothing to do with Christian forgiveness."

When we resist, we must not do so to punish, but to restrain behavior.  

To the villain, forgiveness is encouragement to continue.

Ilyin asks: Do we have to let the victim be harmed by the villain to show our gentleness and restraint?  He points out that this is a betayal.

Straight FIRE chapter.  Discuss below.

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