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=> Richtet Andere nicht…
=> Wirken im Geiste Christi
=> Ich Allein sitze als Richter
=> Gottes Gebote an die Menschen
=> Werke der Barmherzigkeit & Liebe
=> Liebet Einander
=> Wehe zur römisch-katholischen Kirche
=> Noah’s Ark… The true Story
=> Jesus explains the Rebirth
=> Do not judge Others…
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=> I Alone sit as Judge
=> God’s Precepts to Mankind
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=> Love One Another
=> Woe to the roman-catholic Church
| The Earth Chapter 71… True and false Prophets
Jesus Christ reveals thru Jacob Lorber
In this book, the Earth reveals herself as a cosmic body which contains nothing dead or inanimate. She is a pulsating, living organism, all of whose organs are precisely analogous to those of the physical human body: an inner world of wonders, where immense elemental powers express a planned and inspired process of development in which all natural occurrences take part.
Chapter 71: True and false Prophets
Thus says the Lord:
1. Someone might raise the questions, “Can you, at all times, absolutely believe a reborn in regard to what it predicts for the future? Or should one take those predictions with a pinch of salt and doubt?” This is My answer to these questions: “When the reborn human being says, “Do it” then do it, but when he says, “This or that will happen!’ and he does not mention the word “if”, then do not believe him, for then he is not a true reborn being. Whatever will occur will occur conditionally. That is why a prediction of a future event will never take place with certainty. If something were determined in advance, the world would be in the severest of judgments and all freedom would be lost. A genuine reborn being knows this very well, and therefore he would have to prophesy contrary to his knowledge, basically lying, if he were to predict something with certainty.
2. “I Myself was certainly the first Prophet on Earth. But who can prove to Me that, apart from My Resurrection, I predicted anything else with certainty? I did say, however, that I will die, but then rise again on the third day, but I did not predict to anyone the time or the hour of death and resurrection.
3. I also predicted My Advent, but, mind you, with the remark: (* “The time and the hour is known to no one but Me alone, and to those to whom I will reveal it!” However, I have already revealed My Advent, but not the time or the hour. Through the proclamation of the signs, My impending Advent may be recognized.”
(* Matthew 24,36; Mark 13,32; Luke 21,33; Acts 1,7; jl.Ev06.076,08-10* jl.Ev08.049,06; jl.Ev06.174,07-08; jl.Ev08.162,04-06)
4. All prophets, too, predicted the future conditionally, so that no one would be judged by these predictions, but instead keep the freedom to do what was called for in order to elude the threatening judgment.
5. Jeremiah prophesied and sometimes waited in vain for years, bitterly lamenting the lack of fulfillment of his predictions. What he had prophesied to occur on the next day occurred many years afterwards. It took twenty-three years until his prediction of the seventy-year long imprisonment of the Jewish nation by the Babylonians was fulfilled.
6. Jonah waited in vain for the fall of Nineveh, so that even in the end he angrily reproached Me because of My grace. When human beings, threatened with court proceedings, consequently change, then the proceedings will be stopped, even if only a few of them change.
7. When, among a hundred thousand people, only ten be righteous, then I will, because of those ten, spare the hundred thousand from judgment. And when I find a hundred righteous among a million, then I will not, because of the hundred, take the million to court, as I had threatened to do.
8. Should the number of the righteous be higher, then the court will be cancelled for certain. Instead of a general court, there will only be a special court for the most obstinate. However, should there be, as indicated above, fewer righteous human beings, there will then be, after a few more admonitions, the trial that I threatened, and unless there be a change in them it will not be cancelled.
9. According to this well differentiated meaning only a reborn being can and is allowed to predict future events. If the prophecies do not have that face, they are false, and so, the prophet was neither a reborn being, nor was he called and appointed. He did it out of his own power, for which he will find his reward also. When he will say to Me one day, as there are so many out there now… ‘Lord, all of this I have done in Your Name. All was done to Your greater honor!’ and I will answer him (* ‘Depart from Me, I have never known you!’ which means, as a prophet and as one I had appointed to prophesize in My Name, for a prophet who prophesizes for money, is the same as one who serves God for money and worships Him for it. Such people have already taken their reward. Therefore, I have no further business with them; for they have always been false prophets, only compliers and servants of Mammon and Beelzebub. (* Matthew 7:21-23)
10. This should make it very clear that everyone must be very careful with prophecies – with the ones which are called, as well as those which are not. I will not let anyone attain rebirth because of a prophecy, but solely for the sake of eternal life.
11. When I call upon someone to prophesy, he should not add or delete anything on his own initiative. If he does that, he will not fare very well in the future. Therefore it is not easy to be a prophet. A very harmful human being is he who prophesies out of his own might and assumes a divine judgeship.
12. Whoso does this shall be in the same court as that which he had intended for his brethren. Whoso condemns shall be condemned; whoso damns shall be damned. Whoso judges with Hell shall find his judgment in Hell. Whoso judges with death will himself find death; whoso judges with the sword shall be executed with the sword. And whoso judges with darkness shall be cast into the outer darkness. But whoso would not be judged should not judge.
13. If anyone tells you that he has the power from Me to judge, he is a liar in eternity. Only I gave My born-again Apostles and Disciples the power of the highest love for their neighbors, and I gave this love equal standing for love unto Me. And the highest degree of love for a neighbor is My spirit in the heart of every born-again being, as well as in the hearts of those who believe in Me, and love Me and their brothers for My sake. My spirit in a human being is the power of this love, and it is therefore everyone’s duty to forgive their enemies with their whole hearts. And as often as a human being has forgiven his enemies through My spirit, that is how often such a sinner shall be forgiven in all the heavens.
14. Should you, however, be dealing with an evil enemy, where all forgiveness bears no fruit, then you should say, “May the Lord reward you in accordance with your deeds.” This is a remonstration of the sin only.
15. Do these full powers signify that I have bestowed a judgeship? Oh no, they are only full powers in regard to the highest of love for one’s neighbor, or a love that is equal to My divine love. But never a judgeship! This position I have given Myself, and therefore I will not bestow this upon a human being.
16. I gave to human beings the highest mandate of love out of My highest Love for one reason, so that they may easier become true brothers in My name among one another. Because with the Jews, no one could atone for a sin, committed against a fellow man, except the high priest, and this only at certain times and through specific offerings. Two people, who had sinned against one another, remained enemies for so long, until the priest and the offering had reconciled them.
17. How unfortunate this situation was, for the people of whom many lived a few days journey away from Jerusalem. The situation certainly was more of a false perception of the law instead of the law itself! To face this old abuse of the law headstrong and to lighten the burden of the people as much as possible, I have provided every human with the most elevated and divine power of love, in order for them to be able to forgive all their insulters from the bottom of their heart, and that this forgiveness will be valid in all the heavens.
18. Who would bring forth of this an authorization for a judgeship? Or if I had done such a thing, would I not have contradicted Myself, when I condemned all the Judging on one side, but on the other side would have recommended it as an essential requirement for salvation!? Such a thing would not even be expected of a foolish man, let alone of the sovereign wisdom of God.
19. And when I said, “Receive ye the Holy Ghost,” it meant as much and still does as: “Receive the highest of power of My divine love. Whatsoever shall be loosed on Earth shall remain loosed. It requires no further sacrifices nor any more high priests. Whatsoever you bind to your heart, and whatsoever you shall hind on Earth, shall be bound in Heaven.”
20. Neither understand by “loose” and “bind,” forgiveness or remonstration, since loosening is an extrication, and binding is an acceptance.
21. If, for example, a human being be indebted to another, the creditor may forgive the debtor his debt. Or when a heathen converts to Christianity, then a Christian may admit him immediately into the congregation and bind him in his heart with the omnipotence of divine love. Every Christian who believes in Me and loves Me, and is baptized in My name has this right. Without going to the high priest, to whom it was given only in earlier times, to accept foreign heathen into Judaism through circumcision.
22. Such authority was given therefore – as shown above already – to facilitate the lives of men as much as possible and that he may be able purge his conscience and live a warm-hearted life.
23. But who can deduce from this the right for a judgeship? Wherever such a judgeship exists, it exists against My order. And whosoever takes part therein, that one judges himself, if he thinks, that his sins are absolved, if he lets himself judge out of free will. Such a judging institution will become a true sin savings bank, for how can a third party remit a debt, which the second one owes to the first one? The first one can remit the debt for the second one, but the third one can never do that in all eternity. But a third one can become a legal friend – if the first and second one or the creditor and the debitor are foolish people – and he can help with a good advice and with a good deed. But there can be no talk of forgiving sins, except the creditor would have empowered him to do so from the bottom of his heart.
24. When James recommended through My spirit a reciprocal confession of sins, by no means did that signify what the clergy or the world considers to be a confession, but rather a reciprocal confidential communication of one’s own infirmities and weaknesses, in order to receive from a friend and brother strength and comfort in the spirit and in truth. Behold, no one requires priestly or exorcist consecrations for that. The apostolate in itself is only a brotherly lectureship, but not a heathen gold, silver, and precious gem pomp, with a judicial calling or powers.
25. Jacob surely didn’t mean that the teachers of the congregation should show themselves in the highest and richest pomp, because he advised the congregations to confess each other their weaknesses, but he wanted to achieve with this, next to the medical purpose, also the mutual humiliation, so that not one brother would excel himself before the others, like the pharisees in the temple did, but to be equal to the humble tax collector.
26. There was never any talk about a confession, as already mentioned above. But for sure it is not only commended to the Apostles, but to everyone, if it is necessary, to make an ‘unjust’ housekeeper, which – next to other things – should make himself heard, if there are some weak human beings, who have sinned against their brothers, but these had died either physically or spiritually – at which point a remission of debts against their weak offenders is no longer possible – a third party may, at this point, be of service, and help these weak human beings, and may minimize the great debt. Whoever does that, will perform a great service of truly Christian mercy towards his fellow men, especially when he turns the debtors to Me. In any other situation, however, a third party should not interfere between two brothers as a redeemer of debts. Should he do this, then all the sins which those two have committed will be placed upon him if he should judge them and not intend to better them.
27. This is the well-founded and easy-to-understand explanation in regard to the commended absolution of sins. Next time, a bit more of this and the false prophethood.