XPost: alt.christnet.christnews, alt.religion.christian
From: usenet@christrose.news
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Wed, 28 Jan 2026 13:07:59 -0500
<765knkhaeodljh4hf63qjgfu5onflri95r@4ax.com>
Watchtower Heretic James wrote:
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> On Mon, 26 Jan 2026 13:56:29 -0600, Christ Rose
> wrote:
>
>> Watchtower promotes almost nothing but pure, Bible-contradicting lies:
>> Isaiah taught the old heavens and earth would perish, and that there
>> would be a new heavens and earth:
> You still don't get it, do you. The heavens are those high up in power
> of the ruling class. Only God and Jesus as king, and the 144,000, will
> be the 'new' heavens. The new earth is the earth of only righteous
> ones. (Mt 5:5)
>
> Why would God destroy something He created long ago, and said it was
> good? Humans have only contaminated a tiny, tiny fraction of the
> cosmos, like a grain of sand on a beach.
>
> The Bible uses metaphors all the time. For example, Peter tells us
> that the WORLD was DESTROYED by the flood. Yet the earth is still
> here. (2 Pet 3:5,6) He meant the world of mankind not on the ark.
He is not interpreting Scripture. He is imposing a system on it and then
redefining words until the text submits. The Bible itself refutes every
claim he makes here.
First, Isaiah does not redefine “heavens” as a ruling class.
Isaiah speaks of the created heavens and the created earth as a pair,
the same pair named in Genesis 1:1. He does not introduce a political
metaphor. He contrasts what God made in the beginning with what God will
make at the end.
“For behold, I create new heavens and a new earth, and the former things
shall not be remembered or come into mind” (Isaiah 65:17, ESV).
Creation language governs the sentence. God says, “I create.” He does
not say, “I reorganize human government.” He speaks of cosmic renewal,
not a сменa of elites.
Isaiah reinforces this in the same context:
“For as the new heavens and the new earth that I make shall remain
before me, says the LORD, so shall your offspring and your name remain”
(Isaiah 66:22, ESV).
The permanence of God’s work anchors the promise. Human governments
never “remain.” They rise and fall. Creation does.
Second, Jesus does not redefine “earth” in Matthew 5:5.
“The meek shall inherit the earth” (Matthew 5:5, ESV).
Jesus quotes Psalm 37, where the “earth” repeatedly refers to the land
and the created order in contrast to the wicked who are cut off. It
never means “a class of people.” It means the place God gives, not a
group God selects.
Nothing in the text hints that “earth” suddenly becomes “a righteous
society.” That meaning must be imported.
Third, God destroying creation does not contradict His calling it “good.”
Scripture repeatedly teaches that God judges His own works when they
become corrupted by sin.
He destroyed the world in the flood.
He destroyed Sodom.
He destroyed the temple He Himself commanded to be built.
Calling something “good” does not exempt it from judgment or renewal.
God does not lose control of His creation when He judges it. He purifies it.
Peter explicitly teaches this.
“By the same word the heavens and earth that now exist are stored up for
fire, being kept until the day of judgment and destruction of the
ungodly” (2 Peter 3:7, ESV).
Peter does not speak of governments. He speaks of “the heavens and earth
that now exist.” He contrasts them with what comes next:
“But according to his promise we are waiting for new heavens and a new
earth in which righteousness dwells” (2 Peter 3:13, ESV).
Peter connects Isaiah directly to final renewal. The text interprets itself.
Fourth, the flood analogy destroys his metaphor argument.
Peter does not say the flood was only symbolic. He says the world that
then existed “was deluged with water and perished” (2 Peter 3:6, ESV).
The planet remained, but the world order did not. That is precisely
Peter’s point: judgment can be catastrophic and real without meaning
annihilation of matter. Likewise, future fire judgment does not imply
mere political change. It implies real, divine intervention affecting
creation itself.
If Peter meant “human society only,” his argument collapses. His warning
depends on continuity between past physical judgment and future physical
judgment.
Fifth, Revelation seals the issue.
“Then I saw a new heaven and a new earth, for the first heaven and the
first earth had passed away” (Revelation 21:1, ESV).
John does not say “a new ruling class.” He says the first heaven and
earth passed away. He uses the same language Isaiah and Peter use.
Scripture speaks with one voice.
Finally, the 144,000 claim does not come from Isaiah, Jesus, or Peter.
Revelation identifies the 144,000 as sealed from the tribes of Israel
(Revelation 7:4–8). It never calls them “the heavens.” It never limits
heaven to them. That system must be forced onto the text by denying
plain statements elsewhere that all believers inherit the kingdom with
Christ (Romans 8:17; 2 Timothy 2:12).
Scripture uses metaphors, yes. But metaphors communicate truth
consistent with their imagery, not the opposite. When the Bible speaks
of new creation, it means new creation. When it speaks of judgment, it
means judgment. When it explains symbolism, it explains it.
What he is doing is not exegesis. It is replacement theology built on
redefining words until nothing means what God said.
And Scripture will not bend to that.
--
Have you heard the good news Christ died for our sins (†), and God
raised Him from the dead?
That Christ died for our sins shows we're sinners who deserve the death
penalty. That God raised Him from the dead shows Christ's death
satisfied God's righteous demands against our sin (Romans 3:25; 1 John
2:1-2). This means God can now remain just, while forgiving you of your
sins, and saving you from eternal damnation.
On the basis of Christ's death and resurrection for our sins, call on
the name of the Lord to save you: "For 'everyone who calls on the name
of the Lord will be saved'" (Romans 10:13, ESV).
https://christrose.news/salvation
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--- SoupGate-Win32 v1.05
* Origin: you cannot sedate... all the things you hate (1:229/2)
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