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"If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." - 2 Chronicles 7:14
The
Gospel of Luke, Chapter 1 – Christogenea on Talkshoe, May 18th,
2012
In
order to discuss Luke, and his relationship to Paul, and his
importance in preserving the Gospel, it may be better to quote
Irenaeus in order to show the attitudes of the most early Christian
writers, whose attitudes concerning Luke, Irenaeus represents rather
well. Irenaeus was the bishop of Lugdunum, in Gaul, which is
present-day Lyons, France. He died circa 202 AD, and his most famous
work, Against Heresies, is generally esteemed to have been
written about 180 AD, nearly 150 years after the Crucifixion and 85
years after the apostle John wrote down the vision of the Revelation.
His name means peaceful in Greek. Irenaeus was a disciple of
Polycarp, who in turn was said to be a disciple of the apostle John
himself. Polycarp, like John, lived a very long life, from circa 65
to 155 AD.
The
Gospel of Luke, Chapter 1 Part 2 – Christogenea on Talkshoe, May
25th, 2012
Last
week we ended with the account of the virgin conception of Christ, in
Luke chapter 1 verses 30 through 38, and that is where we shall
commence this week. We must bear in mind, that if we are persuaded
that God made man, then we should be just as persuaded that it is
half the task for Mary to have conceived Christ without a man. While
previously discussing these things, we saw that the promise of a
virgin birth and of a Messiah resulting from that birth existed from
at least 732 BC, when the prophet Isaiah had written his prophecies
concerning them, which are found primarily in Isaiah chapters 7 and
9. We then examined some of the attacks on Christianity made by those
jews who seek to belittle it, who lie about the origins of the Bible,
and we saw their lies discredited. Ancient mythology was developed
out of the meshing of fact and fancy, the need to pass down a
heritage of knowledge and experience intertwined with the human
desire for entertainment. Therefore we find that many of the myths of
the related surrounding White nations had themes and stories similar
to those found in the Hebrew Bible. This alone betrays the common
original heritage of the White nations. The jew craftily twists all
of this out of context, in order to discredit it all. In the end, it
is only the jew who should be discredited. This week we shall begin
with the same passage, starting at Luke 1:30, which we left off with
last week and we shall discuss certain elements of it from a
different perspective.
The Gospel of Luke,
Chapter 2 – Christogenea on Talkshoe, June 1st, 2012
Over
the last two weeks, we elucidated the exclusivity of Luke's gospel,
and also showed that Luke's gospel was indeed the gospel of Paul as
well. This must be remembered wherever Paul's epistles are
considered. We also saw that claims of the scoffers, those who say
that a virgin birth occurred in many ancient religions long before
the time of the Hebrew promise of such a thing , and furthermore that
Christianity had borrowed the idea, those claims are fully
discredited by any serious and honest scholarship. Among other
things, one more important aspect of this gospel that was attested
here last week, is how the accounts in Luke of the promises for the
people of Israel which were being fulfilled in Christ actually fit in
perfectly with the teachings of Paul in his epistles, which were all
written to dispersed Israelites. This will be the primary subject of
a talk I shall give this Sunday at the Fellowship of God's Covenant
People here in Kentucky.
The
Gospel of Luke, Chapter 3 – Christogenea on Talkshoe, June 8th,
2012
Last
week we demonstrated that the οἰκουμένη, the inhabited world, was the living space of the civilized White races in the eyes of the Greeks and Romans. The κόσμος was the order or arrangement, and therefore the society of the οἰκουμένη – which in the time of Christ never included
the alien races. Therefore understanding that the alien races were
never meant to be a part of the Biblical context, there is no
impetus, and certainly no Biblical commission, to extend the grace of
Yahweh our God to alien races today. It is actually detrimental, as
recent history certainly proves, to the health and security of our
κόσμος to do so. It is even suicidal of our race to insist upon
including these aliens.
It
was argued here last week, that Christ was most likely born in the
late fall or early autumn of 3 BC. That argument is for the most part
based upon Luke's opening statement in this chapter, that Yahshua's
ministry began around His thirtieth birthday, which was in the
fifteenth year of Tiberius. Many modern commentator's actually go so
far as accusing Luke of error here, as if they themselves can
actually know better from the incomplete records which we can muster
today. A 3 BC registration, in time for the celebration of Rome's
750th year, and Augustus' 25th as emperor, coincides with this fifteenth year of Tiberius and the fact that Christ is now thirty years of age, the age when a Hebrew man may begin serving his people publicly. We should insist that Luke is true, and that the modern commentators are in error.
The Gospel of Luke, Chapter 4 –
Christogenea on Talkshoe, June 15th, 2012
Last week I
gave here an opinion on the genealogies of the Christ. I expressed
the belief that the genealogy recorded in Matthew was the descent
according to the succession of the throne of David, while the
genealogy recorded in Luke was the natural genetic succession –
that there were at least two redemptive marriages (in addition to the
story of Ruth and Boaz) which are not evident in the incomplete
records which we have in our Scriptures. Until firm Scriptural
evidence is produced which may convince me otherwise, I shall stand
by that opinion.
Before
beginning with Luke chapter 4 this evening, I want to illustrate
something which further highlights and substantiates my opinions not
only concerning the genealogies, but also concerning the life of Mary
the mother of Christ, and the children which she had after the birth
of Yahshua her first-born (Luke 2:7). I have asserted that James,
Joses and Jude, called “the brethren of the Lord” in several
places in Scripture, were the children of Mary by a later husband, a
man other than Joseph. I have caught some criticism for this
assertion – but I still insist that it is correct. James the
brother of Christ is called the “son of Alphaios” in three
gospels, Matthew (10:3), Mark (2:14, 3:18) and Luke (6:15).
The
Gospel of Luke, Chapter 5 – Christogenea on Talkshoe, June 22nd,
2012
Last
week discussing Luke chapter 4, it was made evident in more than one
way that the “devil” of the temptation of Christ was most
certainly an actual person. While many may believe that Satan is
still in heaven, as the Romish Catholics would like for us to
believe, Christ said “I beheld Satan as lightning fall from
heaven”, and He was speaking in the past tense. It is clear that He
intended the past tense, since He then proceeded to liken certain
people in first century Palestine as serpents and scorpions, thereby
relating them to Satan just as the vision in Revelation chapter 12
describes Satan. In that chapter, the Revelation says that Satan,
“that old Serpent” who is also the devil – which is
representative of all those who took part in that original rebellion
against God – was cast out of heaven, that his place in heaven was
found no longer, and that he was cast out into the earth, and his
angels were cast out with him. Since Satan is “that old serpent”,
this has already happened long ago, before the events of Genesis
chapter 3, and no creative interpretation of any other Scripture may
turn these words of Christ into a lie. Satan walks amongst us, in the
form of his seed - as Genesis 3:15 attests - and he has done so ever
since he was cast out and our Adamic race was created. The devil is
not in heaven, but in his dominance of our world it is evident that
he does try to create his own perverted version of heaven.
The Gospel of
Luke, Chapter 6 – Christogenea on Talkshoe, June 29th, 2012
Last week discussing
Luke chapter 5 we saw at the end of that chapter that Christ pointed
out the resistance of people to change from their tired old worn-out
doctrines. He did so by illustrating the love of people for the old
wine – representing the doctrines which they are accustomed to,
over an acceptance of the new wine which is the revelation of truth
in Him. He said at Luke 5:39 “And
no one drinking the old desires the new, for ‘the old’, one says,
‘is good’.” We have seen for 2,000 years now the willingness of
people to cling to the same old Pharisaical ideas, found also in the
Roman Catholic church and wherever there is a professional
priesthood, rather than read their Bibles and see the clear message
of the gospel. Christ said “If you love Me, keep My commandments”.
He vociferated those commandments. We must love God, our parents, and
our brethren, or racial kindred. That is all that we must
do. The other commandments repeated in the New Testament mostly tell
us what we mustnot
do, things such as steal, murder, and commit adultery. Everything
else that the professional priesthood claims that we must do is a
doctrine of man, and not a New Covenant commandment of our God. That
is especially true of the sacramental rituals. Yet the New Testament
scriptures also tell us that we do not need the priesthood itself:
for we are all priests unto Yahweh our God, when we serve our
brethren and our White Adamic nations. When we submit ourselves to
professional priests, to do their desires, they become our masters
and we are disconnected from our God, because no man can serve two
masters.
The Gospel of
Luke, Chapter 7 – Christogenea on Talkshoe, July 6th, 2012
Last week we talked about the purpose of the Sabbath. This is
something that practically every Biblical commentator misses or skims
over in the words of the prophets, and I have been guilty of doing so
myself. The words of Yahweh our God in Hosea concern the ancient
Israelites, who are about to be deported into captivity by the
Assyrians. In Hosea 2:11, Yahweh said through the prophet: “I
will also cause all her mirth to cease, her feast days, her new
moons, and her sabbaths, and all her solemn feasts.”
Likewise, the Septuagint at Hosea 2:11 says “And I will take away all her gladness, her feasts, and her festivals at the new moon, and her sabbaths, and all her solemn assemblies.” So we see that these things as they were known to the Israelites of the ancient kingdom are removed. Now, as it was stated here last week, it should be clear as to why Paul said in Colossians chapter 2: “16 Therefore no one must judge you in
food and in drink, or in respect of feast or new month or of the
Sabbaths, 17 which are a shadow of future things. Whereas the body is
of the Anointed”.
Satan is NOT in Heaven! Last week I had
a conversation with Don Spears. Don is a dear friend and a good
brother, and I really and honestly did not want to try to beat up on
him in a debate, especially since I would have had to out-yell him in
his own home just to get a word in, something which I did not desire
to do. So I basically left it to him to convince me that Satan was in
heaven, which he believes, and in the end I am not convinced. Don's
highly charged emotional arguments are not enough to persuade me,
especially when all of his Scriptural references offer only
inferences and not one clear indisputable witness to prove his point.
Don insists that Satan is in heaven, and he says that if I do not
understand that, then, as he insists, I do not understand the
spiritual things of God.
The Gospel
of Luke, Chapter 9 – Christogenea on Talkshoe, July 20th, 2012
1 Then calling
together the twelve He gave to them power and authority over all
demons and to cure diseases, 2 and sent them to proclaim the Kingdom
of Yahweh and to heal those with illnesses.
There are two words in
the New Testament which are nearly always translated as devil
in the
King James Version. They are διάβολος (Strong's # 1228) and
δαίμων
(1142) or its diminutive form δαιμόνιον (1140). A διάβολος
is literally an accuser, and by implication a false accuser. It is
the root of our English word diabolical.
The word is translated as slanderer
in 1 Timothy 3:11, but is it elsewhere devil.
A δαίμων or δαιμόνιον is the Greek word from which we
get the English demon.
The diminutive form δαιμόνιον was also used by secular Greek
writers, and I will conjecture that one’s interpretation of it is
dependent upon one’s perspective – whether one is Christian or
pagan - to denote “the
divine Power,
deity,
divinity...”
but also “a
spirit,
a being
inferior to God...”,
both according to Joseph Thayer's Greek-English lexicon and also in
secular Greek writers cited by Liddell & Scott is it defined as
“...an
inferior divine being,
a
demon”.
A δαίμων (found in the N.T. only at Matt. 8:31) is according to
Thayer “a
god,
goddess;
an
inferior deity...”
in the common Greek language. In the New Testament, these words
describe evil
spirits.
The
Gospel of Luke, Chapter 10 – Christogenea on Talkshoe, August 10th,
2012
This
is the continuance of our presentation of the Gospel of Luke, which
has been interrupted since we discussed chapter 9 on July 20th.
In the closing of Luke chapter 9 we saw the account of the
Transfiguration on the Mount, where Christ was said to have appeared
and conferred with two men. Those two men were fully esteemed by the
apostles who witnessed it to have been Moses and Elijah. Christians
must know, that if Yahweh our God and our Creator does not transcend
the physical world, and that if He has has no efficacy to act within
His creation, and if there is not more to that creation than what we
commonly perceive, including our own beings, then indeed we have no
hope in the world and it is inevitable that evil shall prevail –
for we as a race and as a society are currently headed straight for
the pits of hell. In truth, there is more to the Creation than what
we perceive, and there is more to our being than this short life of
flesh. In the end, the Creator God shall not be mocked by the
bastardization of His creation. Those of our Adamic race who love Him
shall indeed overcome the world.
Following
the Transfiguration, there is something that was not commented upon
sufficiently when Luke chapter 9 was presented here several weeks
ago. In verse 51 we see that Christ was resolved to go into
Jerusalem, where it says “And
it came to pass, with the fulfillment of the days of His being taken
up, that He had set firm His countenance for which to go into
Jerusalem.” We see immediately thereafter, that Christ
having sent the apostles out into the various towns and villages
along His route in order to announce His coming, that the people of
the various villages of Samaria “did
not receive Him, because His countenance was for going to Jerusalem.”
This is not a testimony against the people of those villages. Rather,
it is a testimony of the power of God in daily life. His purpose is
fulfilled in the world regardless of the actions, intentions, or
emotions of man.
The Gospel of
Luke, Chapter 11 – Christogenea on Talkshoe, August 17th, 2012
1 And it came
to pass, while He was in a certain place praying, as He had stopped,
one of His students said to Him: “Prince, teach us to pray, just as
Iohannes had also taught his students.” 2 So He said to them “When
you pray, you say: ‘Father, Your Name must be sanctified. Your
kingdom must come. 3 Give to us each day our daily bread. 4 And
forgive us our errors, for we also forgive all those indebted to us.
And do not bring us into trial’.”
The word
ἐπιούσιος (1967) is defined by the 9th edition of the
Liddell & Scott Greek-English Lexicon “either, sufficient
for the coming (and so current) day... or, for
the day” and aside from Matt. 6:11 and here, only very obscure
references are given for the word, and they also explain that it was
a “very rare word in Origen’s day”. The word surely seems to
mean upon being and may have been written necessary,
and so here as it is in the King James Version, it is simply daily.
The
Codices Alexandrinus (A), Ephraemi Syri (C), Bezae (D),
Washingtonensis (W), 070, and the Majority Text, and therefore the
King James Version, all insert at the end of this verse: “...but
deliver us from the evil one.” The text of the Christogenea New
Testament, which does not include the clause, follows the third
century papyrus P75, and the Codices Sinaiticus (א)
and Vaticanus (B). The clause does appear in all of the early
manuscripts of Matthew's version of the prayer, in Matthew 6:9-13.
In
the words of this prayer recorded by Luke, and also by Matthew in his
gospel, Christ teaches us to pray in a simple and direct manner both
for our most basic needs, and that the Kingdom of God be established
upon the earth. Yet our sustenance is not going to drop from the sky.
Until the Kingdom of God is established, everything that we require
in order to get by in daily life, we should pray that Yahweh our God
give us the ability
to obtain, because as Paul says in 2 Thessalonians 3:10, “if anyone
wishes not to work, neither must he eat”, and then in 1 Timothy
5:8, “Now if anyone does not provide for his own, and
especially of kin, he has denied the faith and is inferior to one of
the faithless.”
The
Gospel of Luke, Chapter 12 – Christogenea on Talkshoe, August 24th,
2012
In
the last two chapters of Luke we have seen Christ demonstrate that
His opponents were of the race of Cain – because only Cain could be
held responsible for the blood of Abel - and that the serpents of the
time of Christ were indeed related to the long-ago fall of satan, the
“angels” which had rebelled from God and had gone off into
iniquity. The blood of the prophets is found in Mystery Babylon, for
which see Revelation 18:24. This understanding agrees perfectly with
the statements in John, in chapter 10 of his gospel where we see that
the Judaeans opposing Christ were not of His sheep, and in chapter 8
of his gospel where we see that those opposed to Christ were of their
“father, the devil”, who was a “murderer from the beginning”,
and only Cain could be called a “murderer from the beginning”.
With certainty, Cain was a devil for the same reason that the Edomite
Judas Iscariot was a devil, because he too was of bastard seed. All
of this also agrees with the first epistle of John, where it insists
that Christians love one another, contrasting Cain where it says “12
Not as Kain who was from of the Wicked One and slaughtered his
brother; and with delight he slaughtered him, because his deeds were
evil, but those of his brother righteous.”
Now there is no evidence that Cain was ever a student of the serpent,
but there is plenty of evidence that Cain was the offspring of a
serpent! The mystery of iniquity is genetic, and opposed to that is
the first law of Yahweh our God, which is that of kind after kind.
In
Chapter 12 of Luke there is no break in the narrative from Luke
chapter 11, and the chapter divisions are often set in arbitrary
places. In the Christogenea New Testament, the paragraph does not
even break from the last verses of Luke chapter 11, which state: “53
And from that time of His coming forth the scribes and the Pharisees
began to press upon Him cleverly and question Him provokingly
concerning many things, 54 laying in wait for Him to catch something
from His mouth.”
The
Gospel of Luke, Chapters 13 – Christogenea on Talkshoe, August
31st, 2012
1 Then there
were some present at that time who reported to Him concerning the
Galilaians whose blood Pilate had mixed with their sacrifices. 2 And
replying He said to them: “Do you suppose that those Galilaians had
been wrongdoers beyond all the Galilaians, because they suffered
these things? 3 No, I say to you, but if you do not repent, all of
you likewise shall be destroyed!
Luke
often took pains to make his accounts
historically accurate, as for example in Luke chapter 3 where he
lists those ruling over the various districts of Palestine at the
time of the birth of Christ. Yet there is no other record outside of
Luke of the event at the tower of Siloam seen
mentioned in verse 4, and neither is there any other account
of the destruction of these Galilaians which is mentioned here. Yet
there were other similar events recorded by Josephus which described
the many problems that occurred during the tenure of Pilate in
Judaea, mostly due to the inevitable clash of Judaean and Roman
cultures and the relatively new religion of the worship of the
emperor which began to rise in the days of Augustus. However there
seems to be a certain civil discord and unrest which is evident in
history wherever a Canaanite-Edomite element takes a predominant role
in society, as was evident in America during the 1960's and 70's. An
example is in Josephus' Wars of the Judaeans, in Book 2,
chapter 9, sections 2 through 4, as Whiston numbered his edition:
The
Gospel of Luke, Chapter 14 – Christogenea on Talkshoe, September
7th, 2012
1 And it happened
while He entered into the house of one of the leaders of the
Pharisees on the Sabbath to eat bread that they were watching Him
closely.
The opponents of Christ
had been watching to entrap Him since the “time if His coming
forth”, as it says in Luke chapter 11, “laying
in wait
for Himto
catchsomething
from
His mouth.”
2 Then behold, there
was a certain edematous man before Him.
The word ὑδρωπικός
(5203) is an adjective, “dropsical” (Liddell & Scott),
an “edematous man” here. From ὕδρωψ, “dropsy”
(Liddell & Scott), the word is an archaic term for edema, “an
excessive accumulation of serous fluid in tissue spaces or a body
cavity” (The American Heritage College Dictionary), and
derived from ὕδωρ “water”.
3 And responding
Yahshua spoke to the lawyers and Pharisees saying: “Is it lawful to
heal on the Sabbath, or not?” 4 But they were silent. Then taking
him, He cured and released him. 5 And he said to them “Of which
among you should a son or a steer fall into a well, and you should
not immediately pull it out on the day of the Sabbath?” 6 And they
were not able to argue against these things.
The statement here was
a direct challenge to the interpretations of Biblical law extant
among the various sects of the time. For instance, in the writings of
the Qumran sect, authors of the Dead Sea Scrolls, it is found in a
portion of the Damascus Document (4Q271, Fragment 5, Column 1:
“No-one should help an animal give birth on the Sabbath day. And if
it has fallen into a well or a pit, he shall not take it out on the
Sabbath...And any living man who falls into a place of water or a
well, no-one should take him out with a ladder or a rope or a
utensil.”
There are many things
in Scripture which are not written explicitly, but are certainly
self-evident. From the 110th Psalm:
Psalm 110:1 “The LORD
said unto my Lord, Sit thou at my right hand, until I make thine
enemies thy footstool. 2 The LORD shall send the rod of thy strength
out of Zion: rule thou in the midst of thine enemies. 3 Thy people
shall be willing in the day of thy power, in the beauties of holiness
from the womb of the morning: thou hast the dew of thy youth. 4 The
LORD hath sworn, and will not repent, Thou art a priest for ever
after the order of Melchizedek. 5 The Lord at thy right hand shall
strike through kings in the day of his wrath. 6 He shall judge among
the heathen, he shall fill the places with the dead bodies; he shall
wound the heads over many countries. 7 He shall drink of the brook in
the way: therefore shall he lift up the head.”
The Gospel of Luke, Chapter 15 -
Christogenea on Talkshoe 09-21-2012
1 Then all of the tax-collectors and
the wrongdoers were approaching Him to hear Him. 2 And both the
Pharisees and the scribes were murmuring saying that “He receives
wrongdoers and eats together with them!” 3 So He spoke to them this
parable, saying: 4 “Which man from among you having a hundred sheep
and losing one of them would not leave behind the ninety-nine in the
wilderness and go for that which is lost until he should find it? 5
And finding it places it upon his shoulder rejoicing, 6 and coming to
the house will call together friends and neighbors saying to them
‘Rejoice with me, because I found my sheep which is lost!’ 7 I
say to you that thusly there shall be joy in heaven upon the
repenting of one wrongdoer rather than upon ninety-nine righteous who
have no need of repentance!
A lot may be said of this allegory, aside
from the illustration of how valuable each and every one of the sheep
are to their Shepherd, which is yet another illustration that all
Israel shall indeed be saved. There are a hundred sheep,
comparatively, and the ninety-nine are left in the wilderness while
the one which is lost is pursued. Note that the ninety-nine are not
in the stables (i.e. in Jerusalem) or in some civilized safe haven,
but in the wilderness. Note also that the sheep do not seek the
Shepherd, but rather that the Shepherd seeks the sheep. We shall take
this opportunity to examine the allegory of “lost sheep” in New
Testament scripture. In John chapter 10 Christ speaks of the sheep He
has in another fold which, ostensibly, are not in Judaea: “14 I am
the Good Shepherd and I know Mine and Mine know Me, 15 just as the
Father knows Me and I know the Father, and I lay down My life on
behalf of the sheep. 16 And I have other sheep which are not from
this pen, and these it is necessary for Me to bring and they shall
hear My voice, and they shall be one flock, one shepherd.” Israel
was to be driven off into the wilderness, which we can see in
Revelation chapter 12: “6 And the woman fled into the wilderness,
where she hath a place prepared of God, that they should feed her
there a thousand two hundred and threescore days.” The comparison
of the children of Israel to sheep – and especially to lost sheep –
was made quite often in the Gospels and was first made in the
prophets. For example, Isaiah 53:6 speaks of the children of Israel
where it says “All we like sheep have gone astray; we have turned
every one to his own way; and the LORD hath laid on him the iniquity
of us all.” In that Messianic prophecy of Isaiah 53, it is clearly
illustrated that the iniquity which Christ took upon Himself is the
iniquity of the children of Israel alone, and only they are the
so-called “lost sheep”. Now we should examine what became of the
“lost sheep” Israelites, beginning with the prophet Ezekiel.
The Gospel of Luke, Chapter 16 - Christogenea
on Talkshoe 10-05-2012
Two weeks ago, following the presentation of Luke
chapter 15, I had given an outline of the reasons for the translation
of Luke chapter 16 verses 8 and 9 as they appear in the Christogenea
New Testament. Here we will summarize the explanation of the
Parable of the Unrighteous Steward once more, and begin by reading
the verses in question: “8 And the master praised the unrighteous
steward because he did wisely, because the sons of this age are wiser
than the sons of light are towards their own race. 9 And I say to
you, shall you make for yourselves friends from the riches of
unrighteousness, that when you should fail they may receive you into
eternal dwellings?”
The Gospel of Luke, Chapter 17 -
Christogenea on Talkshoe 10-12-2012
In Luke chapter 16, Christ is recorded as having
given a lengthy discourse concerning wealth and the love of mammon,
or riches. Beginning with a parable which warns concerning the
behavior of the “sons of light” as opposed to the “sons of this
age”, He continued with a warning about those forcing their way
into the Kingdom of God, and then presented another parable in an
example of a wealthy man who had failed to extend assistance to the
poor man, Lazarus. All of this actually presents diverse parts of a
consistent moral lesson concerning the behavior of the “sons of
light”. That they should not act as the “sons of this age” in
pursuit of unrighteous riches, wealth obtained through unjust means,
that they should be wary of those outsiders forcing their way into
the Kingdom of God, and that if they were to become wealthy, they
risk losing their own reward in the Kingdom in the event they forsake
their brethren as the rich man had not considered the needs of
Lazarus.
Studying the history of Christian Europe one should
recognize that many from the noble classes thought that it was
beneficial to have the anti-Christ jewish usurers around for the sake
of commerce. Kings used these jews in the hopes of they themselves
profiting from jewish vice and usury. In the meantime the jews
acquired great wealth, having the business of usury and capital
exclusively to themselves since Christians were barred from such
practices. If Christians had only heeded the words of Christ in Luke
chapter 16, they may have recognized the connection between the
pursuit of wealth and the infiltration and corruption of the Kingdom
of God, which has led to the very situation which we suffer today.
The Gospel of Luke, Chapter 18 - Christogenea
on Talkshoe 10-19-2012
1 Then He spoke to them a parable, in reference to
the necessity for them always to pray and not to falter, 2 saying:
“There was a certain judge in some city who feared not Yahweh and
respected not man. 3 And there was a widow in that city and she began
saying to him ‘Exact vengeance for me from my opponent.’
The verb ἄρχω (756, 757) is merely “to begin”
here. Used with the Participle “saying”, it implies that the
woman “began and continued”, which Liddell & Scott explain in
their definition of the word at ἄρχω I., 5.
4 Yet for a time he desired it not. But afterwards
he said to himself, ‘Even if I do not fear Yahweh, nor do I respect
man, 5 indeed on account of this widow causing me trouble I shall
avenge her, lest in result of her coming she wears me out.’”
“She wears me out” or “she annoys me greatly”,
both of which are metaphorical renderings of ὑπωπιάζῃ με,
which literally means “she would hit my eye”. The verb ὑπωπιάζω
(5299), which appears elsewhere in the N.T. only at I Corinthians
9:27 where Paul uses it literally, is “to strike one under
the eye...Passive to have a black eye...” (Liddell &
Scott).
The Gospel of
Luke, Chapter 19 - Christogenea on Talkshoe 11-02-2012
1 Then entering in He passed through Iericho, 2
and behold, a man by name called Zakchaios, and he was chief
tax-collector and he was wealthy. 3 And he sought to see Yahshua, who
He is, and was not able because of the crowd, for he was small in
stature. 4 Yet running ahead to the front he went up into a mulberry
tree that he may see Him, since He was about to pass through there. 5
And as He came by the place, Yahshua looking
up said to him: “Zakchaios! Hurry, you must come down! For today it
is necessary for Me to stay at your house!” 6 Then hurrying he came
down and welcomed Him rejoicing. 7 Andall
those seeing it murmured, saying that “With a sinful man He has
entered in to lodge!” 8 Then stopping Zakchaios said
to the Prince: “Behold, half of my property, Prince, I give to the
poor, and if I have extorted anything of anyone, I return it
fourfold!” 9 And Yahshua said to him
that “Today has preservation come to this house, because he also is
a son of Abraham! 10 For the Son of Man has come to
seek and to save that which has been lost!”
This account of Zakchaios the tax-collector only
appears in Luke. Note the exclamation of Yahshua in verse 9, “Today
has preservation [or salvation] come to this house, because he also
is a son of Abraham!” We are not told whether Zakchaios is an
Israelite, however he must be, for he is already a son of Abraham,
and that is why salvation came to his house. Salvation did not come
to the house of Zakchaios because he was repentant. Salvation did not
come to the house of Zakchaios because he offered to give away his
property. Rather, Christ is salvation, and Christ chose to come to
the house of Zakchaios because Zakchaios is a son of Abraham!
The Gospel of Luke, Chapter 20 - Christogenea
on Talkshoe 11-09-2012
1 And it came to pass on one of the days of His
teaching the people in the temple and announcing the good message,
there appeared the high priests and the scribes with the elders 2 and
they spoke, saying to Him “Tell us, by what sort of authority do
You do these things? Or who is it who has given to You that
authority?”
The Codices Alexandrinus (A), Washingtonensis (W) and
the Majority Text have merely priests, rather than high
priests. The text follows the Codices Sinaiticus (א),
Vaticanus (B), Ephraemi Syri (C) and Bezae (D).
3 But replying He said to them “I also shall ask
you a question, and you must tell Me:
The word λόγος (3056) is rendered as question
here, but it most literally means a word.
4 The immersion of Iohannes, was it from of heaven
or from of men?”
The Pharisees had
not gone to John because they thought of being baptized by him. They
really went to see what he was doing, and why he thought he had such
license to baptize. In Luke chapter 7, after Christ explains to the
people that John was indeed a prophet,
we see these words: “29 And all the people heard, and the
tax-collectors deemed Yahweh just, being immersed in the immersion of
Iohannes. 30 But the Pharisees and the lawyers rejected the counsel
of Yahweh in regard to themselves, not being immersed by him.” Here
Christ challenges them concerning this, which is also recorded in
Matthew chapter 21and Mark chapter 11. From
here we can also see that it is not improper to answer a question
with a question in return, a rhetorical device eschewed by many today.
The Gospel of Luke, Chapter 21 - Christogenea on
Talkshoe 11-16-2012
1 Then looking up He saw those casting the gifts
of their riches into the treasury. 2 And He saw a certain needy widow
casting two lepta there.
Lepta (singular λεπτόν,
3016) are very small coins. The Codex Bezae (D) inserts the
explanatory phrase “which is a quadrans” (κοδράντης,
2835) into this verse. That manuscript also substituted κοδράντης
for λεπτόν at Luke
12:59, where we see an example of a liberality taken in the copying
of manuscripts in order to satisfy a difference in the vernacular,
whether of the region or period. Evidently another copyist of the
scrolls which led to the Codex Bezae meant to clarify lepton
here by adding a note rather than changing the word. Marginal notes
have often been known to eventually find their way into the texts,
and here that process is evident.
The Gospel of Luke, Chapter 21 part 2 -
Christogenea on Talkshoe 11-30-2012
20 “But when you see Jerusalem being
surrounded by armies, then you know that her desolation has come
near. 21 Then those in Judaea must flee into the mountains, and those
in her midst must leave the land, and those in the countryside must
not enter into her!
Two weeks
ago, in our presentation of the first half of Luke chapter 21, we saw
how these words recorded by Luke were perfectly fulfilled in history
just as they were recorded. Jerusalem was surrounded by armies during
the siege of Cestius Gallus in 66 AD, and then Cestius withdrew from
the city for no apparent reason. A couple of years later the Roman
armies under Titus besieged and destroyed the city. In the interim,
as Josephus attests, many of the better people fled the city for
good. Josephus also attests to the vile nature of all those who
remained behind, who were for the most part destroyed by Titus'
armies. Now we shall present the second half of Luke chapter 21,
where we left off discussing verses 22 through 24 and had introduced
the parable of the good and the bad figs from Jeremiah chapter 24.
The
Gospel of Luke, Chapter 22, Part 1 - Christogenea on Talkshoe
12-07-2012
Last
week, in presenting the second half of Luke chapter 21, we saw that
the so-called diaspora
of the jews, which in reality did not occur for the most part until
after the Bar Kokhba Rebellion against Rome circa 136 AD, was really
the diaspora of the enemies of God and Christ. We saw that in the
language used not only by Christ Himself in Luke chapter 21, but
where the same language was used of all those people of Judah who
were to be given over to the “bad figs” described in Jeremiah
chapters 24 and 29, the remnant of Judah in Jerusalem which was not
taken away earlier by the Assyrians, but had been taken later by the
Babylonians. These people who were to be given over to the bad figs
are, ostensibly, those people of Judah who later race-mixed with the
Kenites and Canaanites and Edomites who were the bad figs which had
infiltrated the Kingdom from the earliest times. The Jews are not the
people of God, they are the enemies of God. For this same reason the
apostle Paul, in Romans chapter 9, distinguished between the true
Israelites in Israel and those which were not of Israel, between the
Israelites who are the vessels of mercy, and the Edomites who are the
vessels of destruction.
The
Gospel of Luke, Chapter 22, Part 2 - Christogenea on Talkshoe
12-07-2012
Satan is not in heaven.
In his mailing this month, Clifton Emahiser sent out my reply to the
assertions of Don Spears which had been presented here as a foreword
with the presentation of Luke chapter 8 last July 7th. Since Don is a
former Baptist preacher, his opinions on the issue generally reflect
those which are held by Baptists on this matter. Unfortunately a very
few people understand that once one comes to the truths of Christian
Identity, one cannot put the new wine of these truths into old skins.
Rather, one must put the new wine into new bottles, in order that the
truth be maintained.
With this dispute in
mind, we will begin our presentation of the second part of Luke
chapter 22 with some of that which we had left off last week, with
Luke 22:31 and the admonishment of Peter by Christ.
The
Gospel of Luke, Chapter 23 - Christogenea on Talkshoe 12-21-2012
We saw Luke chapter 22
end with the mock trial of Yahshua Christ in the court of the high
priests. That trial was not a real trial, but probably only served so
that the Judaeans could draw up the charges which they would present
to Pilate, since in Judaea at the time only the Roman authority had
the lawful power to try capital offenses. The first Herod had that
power, when Judaea was a kingdom. However under Herod Archelaus
Judaea was reduced to the status of an imperial province and the
local rulers lost that authority.
All four gospels
offer quite different perspectives on the mock trial of Yahshua
before the high priests. It must be noted that the four quite
different perspectives of the events of both trials and the
crucifixion of Christ was probably the result of the disciples being
scattered after Christ was seized in the garden, which is seen at
Mark 14:50. One thing that is apparent in all four gospels, however,
is that there were really no charges of substance worthy of a capital
or even a minor offense which could have been brought, except that
the high priests and scribes cared not for justice but for
expediency, so they merely invented charges. As Mark wrote in his
version of the account, “56...many
had testified falsely against Him, and the testimonies were not the
same. 57 And some arising gave false testimony against Him saying 58
that: “We heard Him saying that ‘I shall destroy this temple made
by hand and after three days I shall build another not made by
hand!’” 59 Yet not even thusly was their testimony the same.”
Matthew said “59
Then the high priests and the entire council sought false testimony
against Yahshua, that they may kill Him, 60 yet they found not many
false witnesses coming forth. But later two having come forth 61 said
'He said this: ‘I am able to destroy the temple of Yahweh and in
three days I will build it!’”While
on the surface the accounts seem to conflict because of the differing
perspectives, in many ways they compliment and corroborate one
another. Luke did not record the matters concerning the temple, but
all three gospels generally agree where Luke records the high priests
as having asked “67 'If You are the Christ, tell us!' And He said
to them: 'If I should tell you, you shall not believe it, 68 and if I
shall ask, by no means will you answer. 69 But from this time the Son
of Man shall be sitting at the right hand of the power of Yahweh.'”
The apostle John in his gospel did not record any of the charges
which the high priests and their followers had contrived before
bringing Yahshua before Pilate.
The
Gospel of Luke, Chapter 23 Part 2 - Christogenea on Talkshoe
12-28-2012
Last
week at the end of the first part of this presentation of Luke
chapter 23, we addressed what was seen as two ages-old Christian
Identity heresies, both of which are unnecessary innovations. The
first belongs, so far as I know, to Wesley Swift, who told a
fantastic story about Barabbas called The
Blue
Tunic Army Of Christ, a
story which is
not substantiated in history and which is refuted by the words of the
Gospel writers alone. Barabbas was a mere robber, and not the great
leader of an army for God. The second is the misconception concerning
Luke 23:34, where some perhaps well-meaning but poorly studied
individuals like to claim that the first sentence of that verse
should be read in part “Father forgive them not, for they know what
they do.” Yet the Greek sentence in question is correctly
translated as it is found in the King James Version, where it reads
“Father, forgive them, for they know not what they do.” The Greek
grammar proves that the King James Version translation of the
sentence is correct, where in all of Luke's writing wherever a verb
is accompanied with a negative particle, forming a negative verb, the
negative particle precedes the verb which it negates, and never
follows it.
The
Gospel of Luke, Chapter 24 - Christogenea on Talkshoe 12-28-2012
While presenting these gospel accounts it has often
been said that the perspectives of all four gospel writers are needed
in order to be able to piece together a more complete picture of the
events surrounding the life, ministry and passion of Christ. That is
especially true when trying to determine the chronology
of the last week of His pre-Resurrection life and of the Resurrection
itself.
The popular perception of the chronology of the death
and resurrection of Christ comes from a calendar which was evidently
made to suit the Roman church, however it does not agree with the
Gospel. From John 19:31 we see of the Sabbath which was also the
Passover that “that Sabbath day was an high day”. So we learn
that Christ was placed into a tomb at the end of a preparation day
for a high Sabbath, and not necessarily the day of the regular
seventh-day Sabbath, and that He was in that tomb on a Sabbath day,
and that he was found to have been arisen by dawn of the first day of
the week, which is the day immediately following a Sabbath day. From
three of the four gospels, from Matthew 27:55 and 61, from Mark
15:47, and from Luke 24:1, we see that the women who were with Christ
had observed His death and burial right up to where He was placed
into the tomb. From all four gospels, from Matthew 28:1, from Mark
16:2, from Luke 23:55 and from John 20:1, we find that the first
thing Mary Magdalene and some of the other women did on the day
immediately after a Sabbath – even before the sun had risen
completely – was to go to the tomb of Christ and find that He had
already arisen. If that day were the Passover Sabbath, it seems that
they would hardly have had time to go shopping.
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