David Paulson 🌲

Nephilim hater. Natural law respecter. Reformed Baptist. Building the future as a husband and dad.

[David Paulson 🌲 @dpaulninja]

@MichaelDell Thanks!

[Zherka @ZherkaOfficial]

Marry, and you will regret it.
Do not marry, and you will also regret it.

Marry or do not marry, you will regret both. Whether you marry or do not marry, you will regret both. Laugh at the world’s follies, you will regret it; weep over them, you will also regret it.

Laugh at the world’s follies or weep over them, you will regret both. Believe a woman, you will regret it; believe her not, you will also regret it.

Hang yourself, you will regret it; do not hang yourself, and you will regret that too. Hang yourself or do not hang yourself, you will regret both. This, gentlemen, is the essence of all philosophy.

—Søren Kierkegaard

[Auron MacIntyre @AuronMacintyre]

Yesterday you revealed that not only are we not doing mass deportations, but we naturalized more people then we’ve deported

Biden let in at least 20 million and you haven’t even removed 10% of those people, forget the 30+ million who were already here

If this were 4 months into the administration that might be understandable, but we are now staring down midterms that will likely be lost because we’re fighting another foreign war and the likelihood of deportations ramping up if Dems win the House is approaching zero

Yes the Trump admin is better on immigration than the Dems, yes it’s even better than any GOP admin we likely would have gotten under any other candidate, but this is still a total disaster

Get rid of this guy and give me the most ruthless lunatic you can find

Stop making excuses and get the job done

[Dr. Clown, PhD @DrClownPhD]

When you’re a Christian preaching God in the UK but there’s a female cop.

[Joel Webbon @JoelWebbon]

This was Benjamin Netanyahu’s son calling for Arabs to invade Spain back in 2019.

Islam is the broom of Judaism.

We must despise both.

Never just one.

[Joel Webbon @JoelWebbon]

This is very insightful.

[Ron DeSantis @RonDeSantis]

From “I am the science“ to “I take the fifth” in a matter of a few years…

[𝐌𝐢𝐜𝐡𝐚𝐞𝐥 𝐂𝐚𝐫𝐥𝐢𝐧𝐨 ⛪︎ 🌲 @MichaelCarlino]

Sam Waldron's exegetical-theological case for interpreting the "all Israel" in Romans 11:26 as referring to all elect Jews and Gentiles:

"Notice, first of all, what Paul does not say. He does not say, "And then all Israel will be saved." This is the way people often read the text, but the NASB properly translates the Greek word as "thus." Paul does not say "and then" but "and thus." Robertson affirms: "First of all, common misconceptions of this verse must be removed. The passage is often read as though it were saying: 'And then all Israel shall be saved..." However, the phrase kai houtos... simply does not mean "and then." Instead, it means "and in this manner" or "and in this way." Of the approximately 205 times in which the term houtos occurs in the NT, not once does it have a temporal significance."

Thus, when Paul says, "And thus all Israel will be saved," his eye is not looking toward the end of the age. His eye is rather sweeping the entire gospel age. He sees an elect remnant of Israel saved in every generation. Commenting on this vision he says, "And thus all Israel will be saved." Robertson puts it this way:

"Paul does not look into the future beyond the "fullness of the Gentiles." Instead, he looks into the past. He recalls the fantastic processes of salvation among the Jewish people as he has just described them. In accordance with the pattern outlined in the previous verses of Romans 11, "all Israel shall be saved." First the promises and the Messiah were given to Israel. Then, in God's mysterious plan, Israel rejected its Messiah and was cut off from its position of distinctive privilege. As a result, the coming of the Messiah was announced to the gentiles. The nations then obtained by faith what Israel could not find by seeking in the strength of their own flesh. Frustrated over seeing the blessings of their messianic kingdom heaped on the gentiles, individual Jews are moved to jealousy. Consequently, they too repent, believe, and share in the promises originally made to them. "And in this manner" ... by such a fantastic process which shall continue throughout the entire present age "up to" ... the point that the full number of the gentiles is brought in, all Israel is saved."

This exposition of verse 26a leads directly to the question, What does Paul mean by "all Israel"?

Robertson distinguishes five possibilities:

(1) all ethnic descendants of Abraham; (2) all ethnic descendants of Abraham living when God initiates a special working among the Jewish people; (3) the mass or at least the majority of Jews living at the time of a special saving activity of God; (4) all elect Israelites within the community of Israel, or (5) both Jews and gentiles who together constitute the church of Christ, the Israel of God.

The exposition given above enables us to eliminate with comparative ease several of these alternatives. The first three are variants of the same perspective.

Option (1), which is that all the ethnic descendants of Abraham who have ever lived will one day be saved, is so radically unbiblical that few will seek to defend it.

Option (2), which is that all the Israelites living at a future time will be saved, is also so extreme that few wish to assert it.

Option (3), which is that "all Israel" refers to the mass of Jews living at a future time, is the most acceptable variant of this perspective. There are still, however, two problems with it. First, this view holds that the partial hardening of the Jews is one day lifted. As we have seen, the lifting of the partial hardening entails the idea that all Israelites after that point are elect. So this view contradicts itself. Second, and more importantly, we have seen that Paul is not surveying the end of the age, but the entire age when he says, "Thus all Israel shall be saved."

The choice in this matter, then, reduces to either option (4), with "all Israel" referring to every elect israelite within the community gentiles together making up Christ's church. In recent years Robertson's solution to this choice has undergone a significant alteration. Having in previous editions of this material chosen option (4), in recent years he has come to favor option (5).

Robertson has convinced me that option (5) is correct. Let me explain the journey which has brought me into agreement with Robertson.

The idea that "all Israel" was all the elect whether Jew or gentile seemed to me originally to be too simplistic and non-exegetical. Though I agreed and still agree that Israel might in some contexts refer to the church, it seemed to be that the identification of Israel as the elect church in Romans 11 was made on the basis of considerations that were more systematic and theological than exegetical. It seemed to me that Romans 9-11 used Israel exclusively to refer to ethnic Israel. Contextually and exegetically, then, it appeared that "all Israel" in Romans 11:26 must refer to ethnic Israel. Consequently, I identified "all Israel" as the accumulation of the elect remnant from among the Jews in every age.

This view is plausible exegetically and contextually. So far as I can see, nothing much would be affected if I continued to hold it.

Nevertheless, it now seems to me that the view that "all Israel" is the elect from both the Jews and the gentiles may be presented in a different light which I find much more attractive. Let me call this new view of 'all Israel" a more redemptive-historical view. In other words, the identification of all Israel as all the elect is not based on systematic or theological grounds. It is rather based on a redemptive-historical development that is present contextually in Romans 11 and, therefore, exegetically grounded. I find this redemptive-historical view of option (5) preferable to option (4).

Here is why.

First, the phrase "all Israel" has been used previously in Romans 9-11. To be specific, it has been used in Romans 9:6: "But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel. What, then, does the phrase "all Israel" mean in Romans 9:6?

In another chapter 1 provide a careful exegesis of this verse. Let me simply repeat the main points of that treatment. Paul's main point in Romans 9:6 is to argue that not all the physical descendants of Jacob were his true seed. Rather, divine election chose some and not all of Jacob's seed to be true Israel. So far as Pauls main point in Romans 9:6 is concerned, the question of elect gentiles being part of true Israel does not arise. But when the broader context of this use of "all Israel" is considered, it is impossible to resist the idea that elect gentiles are included. Why? Romans 9:6 associates being part of true Israel with election and spiritual birth. Romans 9:23-26 includes elect gentiles in the people of God. Romans 2:25-29 identifies law-keeping gentiles as God's circumcision. Galatians 4:28, in language identical to Romans 9:7, identifies gentile Galatian Christians as "the children of promise." In Romans 9:7 the true Israel is identified as the children of promise. We have in Galatians, then, an explicit assertion that gentiles are children of promise and, therefore, part of the true Israel.

Thus, the only other use of the exact phrase, "all Israel, in Romans 9-11 (and the New Testament) must by extension include elect gentiles. This strongly suggests that the reference of "all Israel" in Romans 11:26 should also include such gentiles.

Second, Robertson points out that the way Paul speaks of the salvation of gentiles in the immediate context straightforwardly suggests that their salvation makes them part of God's Israel. The clause which immediately precedes the assertion that all Israel will be saved is the following: "that a partial hardening has happened to Israel until the fullness of the gentiles has come in" (Rom. 11:25). Until they come in! Come into what? To this question, the context offers an unavoidable answer. The analogy of gentiles being grafted into the olive tree of God's ancient people (Romans 11:17-24) straightforwardly suggests—even requires—this answer. The saved gentiles come into Israel!

Third, this identification of "all Israel" as including gentiles is consistent with, and perhaps required by, the uniform teaching of Paul elsewhere. Everywhere he says that according to God's mystery gentiles are part of Christ and God's people (Eph. 3:6; Col. 1:26-27). Elsewhere he clearly teaches that saved gentiles become part of God's Israel (Gal. 6:16; Eph. 2:11-19).

Fourth, Robertson also notes that the context of the Old Testament passage Paul cites (and even the precise way in which Paul cites the passage) suggests the inclusion of gentiles in "all Israel."

Notice how that passage in its original context begins with the thought of the conversion of the gentiles:

"So they will fear the name sun, for He witom the west and His glory from the rising of the sun, for He will come like a rushing stream which the wind of the LORD drives. 20 " A Redeemer will come to Zion, and to those who turn from transgression in Jacob? declares the LORD, 21 "As for Me, this is My covenant with them," says the LORD: "My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring, says the LORD, "from now and forever." (Isa. 59:19-21)

Fifth, how, then, should we respond to the exegetical fact that in Romans 9-11 Israel always refers to ethnic Israel? Romans 11:26 has a climactic character. It surveys, as we have seen, the grand and mysterious redemptive-historical processes by which God is fulfilling His saving purpose in this age. Having surveyed the panorama of God's saving purpose in this age, there is a natural expansion of Israel to include the elect from among the gentiles. Paul reaches this expansive climax when he says: "And thus all Israel will be saved."

We must remember that God has not cast off His ancient people, Israel. He is fulfilling His promises to them in the elect remnant of Israelites which includes Paul himself. It is by the bringing of the gentiles into the one ancient olive tree of Israel that they will be saved.

Thus, identifying all Israel as all the elect of God from both Jews and gentiles is not accomplished by a spiritualizing hermeneutic, but by a redemptive-historical process which safeguards the literal fulfilment of God's promises to ethnic Israel. Paul has prepared us for the expansion of Israel in this context to include gentiles in the "all Israel" who will be saved by his use of this very phrase in Romans 9:6. There "all Israel" also includes elect gentiles."

[Roman Helmet Guy @romanhelmetguy]

“We need foreign slaves to work the fields.” - Roman patricians, 140 BC

“We need foreign slaves to work the fields.” - Plantation owners, 1860 AD

“We need foreign slaves to work the fields.” - Rep. Don Bacon, 2026

[JD™ @LostMyHats]

Ok. Thanks for asking to explain Romans 11.

Romans 11 exists for Paul to explain that God has not forbade ethnic Hebrews from salvation, abandoning them to destruction. This is a necessary caveat, because Paul had just got done saying something unthinkable to his audience - that ethnic Jews who deny Jesus are not included in “Israel,” only moments before in the letter, This could lead some to false conclusions, for example, that Jews could not be saved. Or, that perhaps Jews should be mistreated just because they’ve lost their status as the chosen people. Romans 11 is Paul’s correction.

Paul, using himself as an example of an Israelite saved by faith in Jesus, explains that despite Jews being cut off from God and severed from Abraham - and without access to the covenant promises or blessings of Abraham - they can be reattached, individually, by personal faith in Jesus. Gentiles, who have replaced ethnic Jews in the Covenant, are instructed not to rub it in to the Jews that they’re cut off from God because they too will face the consequences of unbelief.

The chapter ends by stating that one day - after they have been brought to faith by the Redeemer of Zion (Jesus) - all of Israel will be saved in the end. In so promising, Paul clarifies that the Genesis 12:4 prophecy that every nation will be blessed through Abraham, by virtue of Jesus, includes Israel just as much as any other.

Far from making special promises to ethnic Jews - of which Paul offers not a single one - he does the opposite: He emphasizes that they have the same promises as everyone else. They, too, can believe and be saved. They, too, can be attached to the Tree of Abraham by faith. They, too, like all other nations, will ultimately be redeemed by Jesus.

Those claiming that Romans 11 makes a national promise, or offers a corporate salvation, or a collective Covenant to ethnic Israel as a whole, are not reading the passage.

Those claiming that Romans 11 promises Jews something that’s not promised to Gentiles, are not reading the passage.

Those claiming that Romans 11 suggests Jews have access to God’s Covenant, with its blessings and promises outside of faith in Jesus, or prior to believing in Jesus, are not reading the passage.

Romans 11 is absolutely devastating to Christian Zionism. It - more explicitly than anywhere else in the Bible - directly states that believing Gentiles have taken the place of unbelieving Jews in Abraham’s Covenant, that such Jews are utterly severed from God’s promises, and that no Jew can be restored to Israel until they trust in Jesus. It is the chapter that - quite literally - put the “replacement” in “Replacement Theology.

This is the thesis.

[David Paulson 🌲 @dpaulninja]

@BonifaceOption Trump has completely betrayed his voters, and Vance has quietly gone along with it. He's not our guy.

[Cernovich @Cernovich]

I don't know who thought it was a good idea to drag Jordan Peterson out of bed to have him pontificate on Christianity, but that was neither helpful nor useful.

[Mads @europemaxxed]

It's all Norway

[Joel Webbon @JoelWebbon]

An important message from a wonderful Christian Nationalist.

Rest in Glory, MacArthur.

Happy 4th!

[JD™ @LostMyHats]

Dispensational Zionism is an authentically Jewish way of interpreting the Old Testament. No doubt. They use the same hermeneutic to come to the same conclusions, except what Jews are calling the Messianic Age, Dispensational Zionists are calling the Second Advent.

This uniquely Jewish hermeneutic, that reads a political kingdom, national Israel, and obsession with geographical hegemony into every passage and places Jews at the center of God’s universe, is why they failed to recognize their own Messiah when they were crucifying Him.

It’s why some, like the Sanhedrin, knew He was the Messiah and murdered Him anyway, and why even after seeing Him raised again from the dead, they murdered his followers. Why? They wanted their kingdom more than they wanted their own King.

For 1800 years, Christians interpreted the Bible, unsurprisingly, as Christians, using a Christ-centered hermeneutic that presumed it was all about Jesus, not Israel, and about Christ’s Kingdom, not theirs.

Darby made the church a “parentheses,” turned Christians into a divine distraction while God kindly awaited His first love to come back around, and took the same exact world that Jews thought their political warlord savior would build, and applied it to the Second Coming. To do so, he allowed Jews to retain a special Covenant status with God apart from faith in Jesus, turned God into a respecter of persons, exchanged divine election for genetic birthright, and made Christians into a second-class afterthought keeping their seat warm until the Jews came back home.

The Judaizing Heresy of the New Testament got a new, eschatological suit, retained the notion of ethnic privilege, and demoted Jesus from global Messiah to the tribal bush deity mascot of a desert war cult who serves as divine doormat until, at such time, the Jews allow Him to return from exile and make Him king again.

Worse yet, Christians are told they must prove they love Jesus by proving they love his rejectors, by helping them return from the exile God gave them, helping to re-establish the very kingdom God destroyed, to await the rebuilding of a literal temple that Peter says is the Body of Christ. But if you oppose this scheme, you oppose Abraham, and God will curse and destroy you.

I praise God daily that the bewitching curse is being lifted in Christendom, and fewer people than ever are countenancing this bizarre superstition.

[C.Jay Engel 🌲 @contramordor]

The Bible is good and the Quran is bad.

[Roman Helmet Guy @romanhelmetguy]

If an English guy says that Bangladesh has a culture of raping kids, he goes to jail. If a Bangladeshi guy says that Bangladesh has a culture of raping kids, he gets out of jail.

[Brandon Lansdown @BrandonLansdown]

Many people seem to be enthusiastically sharing this post to counter-signal either Tucker (especially) or JD, or both.

Meanwhile, I’m just one of many who enjoyed the episode with JD and would also very much like to see Raymond sitting across from Tucker.

Raymond has proved himself as an authority here and I’ve said as much before. Taking his correction as truth, I hope JD receives it and responds accordingly. This moment doesn’t require us to jump on his error like an unbridled mare in heat.

[David Paulson 🌲 @dpaulninja]

@Wesley_Todd_ GOP is cooked