Matthew Chapter 28

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Matthew Chapter 28 - Christogenea on Talkshoe 09-23-2011

Before we get into the final chapter of Matthew, chapter 28, it may be fitting to discuss just why it is that Christians should believe in a resurrection. There are many supposed Christians who have rejected the notion of the resurrection, shamed by so-called science – mistakenly believing that the science of man should be able to explain everything and anything, and therefore whatever it cannot explain cannot be true. This is the folly of humanism, which believes that man is god, and therefore anything that man cannot understand is fiction. Their own evolution theory is of course an exception to this. In truth, man is not god, and the true God will not be mocked.

If we believe that God created the heavens and the earth, and it is absolute folly to believe that they were created by chance, then we must by necessity believe that God transcends the physical creation as we know it. If we believe that Adamic man was created in the image of God and bears His spirit, then we can imagine that Adamic man can also transcend the physical world as God does. In the Wisdom of Salomon, at 2:23, it says: “For God created man to be immortal, and made him to be an image of his own eternity.” If God has no efficacy in the reality of creation, then our faith is vain. As Paul told the Corinthians, “If only in this life have we had hope in Christ, we are the most pitiable of all mankind.” (1 Corinthians 15:19)

If we are Adamic men, then we have that spirit which Yahweh breathed into Adam, and we shall live even after the death of the body, and we cannot die. Christ said at John 6:63: “It is the Spirit which produces life, the flesh does not benefit anything. The words which I have spoken to you are Spirit and are life.” We will see more of the life-producing spirit when we discuss 1 Corinthians chapter 15 from verse 35 below.

Paul tells the Romans in his epistle to them at 1:18-23: “18 For the wrath of Yahweh is revealed from heaven upon all profane and unjust men, who withhold the truth with injustice. 19 Because that which is to be known of Yahweh is visible among them, since Yahweh has made it known to them. 20 Namely, the unseen things of His from the creation of the order are clearly observed, being understood in the things made both of His eternal power and divinity; for this they are inexcusable. 21 Because knowing Yahweh, they thought of Him not as God, nor were they thankful; but they became foolish in their reasonings, and were darkened, their hearts void of understanding: 22 alleging to be wise they became fools, 23 and they changed the estimation of the incorruptible Yahweh into a resemblance of an image of corruptible man, and birds, and four-legged animals, and reptiles.” Humanism is actually an age old error. Paul said in Hebrews 11:3 that: “By faith we perceive the ages to be furnished by the word of Yahweh, in which that which is seen has not come into being from things [which are] visible” Paul was a proto-physicist. We know that it is true, that “that which is seen has not come into being from things visible”. Yet that does not mean that we have all of the answers. All matter is energy, and therefore our consciences are also energy, and they exist apart from and independent of our bodies, as even the apostles tell us at 2 Corinthians chapter 12 or in the Revelation in chapters 1 or 4.

The belief that our invisible spirit conscience (the word is used in its archaic sense) is eternal and can, or even would, one day return to the physical world is an ancient and original belief across all sectors of our race, and we find it in the Old Testament as well as the New Testament. In the Book of Job at 19:25-29 we find: “25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: 26 And though after my skin worms destroy this body, yet in my flesh shall I see God: 27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. 28 But ye should say, Why persecute we him, seeing the root of the matter is found in me? 29 Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.” Likewise Jude 14-15 exclaim: “14 And Enoch, seventh from Adam, prophesied to these saying 'Behold, the Prince has come with ten thousands of His saints 15 to execute judgment against all and to convict every soul for all of their impious deeds which they committed impiously and for all of the harsh things which the impious wrongdoers have spoken against Him!'”

The Greek historians wrote about the bravery of the Germans in battle, and attributed it to their belief that the spirit of a man lived on for eternity after death in this world. So we have the Valhalla and Niflheim (where the goddess Hela ruled, from which we get the word hell) of Germanic poetry. Yet the Greeks also, in the Homeric period and later, believed in this same thing, and professed it in their poetry. So we see stories of Olympus and Tartaros (or Hades, also named after its ruler god), and the Greeks had stories such as Odysseus' visit to Hades where he conversed with the souls of the dead, or where the heroine Alcestis was brought back from the dead as a reward from the gods. The Sumerians and Assyrians and Babylonians had these same beliefs also, and there are similar stories in their legends. There were also similar stories throughout the earliest Egyptian myths, as we know from the inscriptions which they left behind. Yet by the first century, the men of Athens had already become humanists, and many of them scoffed at the idea of a resurrection, as we see in Acts chapter 17.

While the resurrection of Christ, which many men believed in from the beginning, happened in his own flesh and blood body, He serves as an ensign to us, that we will at some point all return to the physical world in flesh bodies. It is telling in some of the early arguments concerning Christ, that many scoffers rather than dispute the resurrection, disputed the nature of Christ instead, which is one sure sign that there was indeed a resurrection in the first place, and there is a continuous line of Christian testimony from the second and third centuries and beyond which support the Gospel accounts. Many critics complain that not enough was written about Christ, only because they are absolutely ignorant of just how much indeed was written about Christ! Something else that is telling, is an account in Tacitus of miracles very much like those attributed to Christ which were said to be performed, albeit indirectly, by Vespasian, the Roman emperor. The Romans at the time worshipped their emperor as a god on earth, contrary to Christians who recognized Christ as Emmanuel, or God having walked among men – God on earth. Tacitus. At one point in his writings, in The Histories, 4.81, states this:

"In the months during which Vespasian was waiting at Alexandria for the periodical return of the summer gales and settled weather at sea, many wonders occurred which seemed to point him out as the object of the favour of heaven and of the partiality of the Gods. One of the common people of Alexandria, well known for his blindness, threw himself at the Emperor's knees, and implored him with groans to heal his infirmity. This he did by the advice of the God Serapis, whom this nation, devoted as it is to many superstitions, worships more than any other divinity. He begged Vespasian that he would deign to moisten his cheeks and eye-balls with his spittle. Another with a diseased hand, at the counsel of the same God, prayed that the limb might feel the print of a Caesar's foot. At first Vespasian ridiculed and repulsed them. They persisted; and he, though on the one hand he feared the scandal of a fruitless attempt, yet, on the other, was induced by the entreaties of the men and by the language of his flatterers to hope for success. At last he ordered that the opinion of physicians should be taken, as to whether such blindness and infirmity were within the reach of human skill. They discussed the matter from different points of view. 'In the one case,' they said, 'the faculty of sight was not wholly destroyed, and might return, if the obstacles were removed; in the other case, the limb, which had fallen into a diseased condition, might be restored, if a healing influence were applied; such, perhaps, might be the pleasure of the Gods, and the Emperor might be chosen to be the minister of the divine will; at any rate, all the glory of a successful remedy would be Caesar's, while the ridicule of failure would fall on the sufferers.' And so Vespasian, supposing that all things were possible to his good fortune, and that nothing was any longer past belief, with a joyful countenance, amid the intense expectation of the multitude of bystanders, accomplished what was required. The hand was instantly restored to its use, and the light of day again shone upon the blind. Persons actually present attest both facts, even now when nothing is to be gained by falsehood." (Tacitus, The Histories, 4:81)

A lot of commentators would assert that if we cannot believe Tacitus, then neither can we believe the accounts of the miracles in the Gospels. Yet I would insist that we cannot believe Tacitus, and that his stories prove the accounts of the miracles in the Gospels, and that they were in circulation at the time. We cannot believe Tacitus because of the accounts in the Gospels, since it would seemingly only be natural for Romans to invent such stories by which to magnify their god, Caesar, so as for him not to be outdone by the accounts in circulation concerning the Christ.

In another work, The Annals, chapter 14, Tacitus described Nero's having used Christians as scapegoats when he placed the blame for the burning of Rome upon Christians, where he states that, quoting from the Penguin Classics edition, “Nero fabricated scapegoats – and punished with every refinement the notoriously depraved Christians (as they were popularly called). Their originator, Christ, had been executed in Tiberius' reign by the governor of Judaea, Pontius Pilate. But in spite of this temporary setback the deadly superstition had broken out afresh, not only in Judaea (where the mischief had started) but even in Rome. All degraded and shameful practices collect and flourish in the capital. First Nero had self-acknowledged Christians arrested. Then, on their information, large numbers of others were condemned – not so much for incendiarism as for their anti-social tendencies. Their deaths were made farcical. Dressed in wild animals' skins, they were torn to pieces by dogs, or crucified, or made into torches to be ignited after dark as substitutes for daylight. Nero provided his Gardens for the spectacle, and exhibited displays in the Circus, at which he mingled with the crowd – or stood in a chariot, dressed as a charioteer. Despite their guilt as Christians, and the ruthless punishment it deserved, the victims were pitied. For it was felt that they were being sacrificed to one man's brutality rather than to the national interest.”

Flavius Josephus and Tacitus were both writing in Rome around the same time. Josephus knew Nero's wife, Poppaea, and in his Antiquities he called her “a religious woman” and described her as being very favorable to the Judaeans. In fact she had a personal interest in Judaea to the extent that – again according to Josephus – by her influence with Nero did Gessius Florus become the governor of Judaea. So it is no wonder why many scholars believe that Poppaea was part jewish, although it is certain that she had Roman ancestors as well. A hundred years later Tertullian, the bishop of Carthage and an early and prominent Christian writer at the end of the second century AD, explained that the jews were responsible for the persecutions of Christians, and also that jews wrongly accused Christians of all sorts of sexual immorality. Therefore it is evident from what source Tacitus got his information concerning Christians, and from what source Nero got his anti-Christian influences. It is doubtless that Christians were persecuted in the days of Claudius and in the days of Nero, as we also see in 1 Corinthians chapter 7 and elsewhere in Paul's epistles. All of these things help to prove that Christianity was indeed a factor in the first century AD Roman world.

Paul explains resurrection at length, albeit in somewhat esoteric language, at 1 Corinthians 15:35-58: “35 But some will say, ‘How are the dead raised?’ and ‘With what sort of body will they come?’ 36 Foolish! That which you sow, is it not made alive even if it may die? 37 And that which you sow, it is not the body that you sow that will be producing itself, but a bare grain, whether for example of wheat or of any of the rest; 38 And Yahweh gives to it a body just as He has willed, and to each one of those seeds its own body. 39 Not all flesh is the same flesh, but one flesh of man, and another flesh of beasts, and another of birds, and another of fish. 40 And bodies in heaven, and bodies on earth: but different is the effulgence of the heavenly, and different is that of the earthly: 41 one effulgence of the sun, and another effulgence of the moon, and another effulgence of the stars; a star differs in effulgence from stars. 42 In this way also is the restoration of the dead. It is sown in decay, it is raised in incorruption. 43 It is sown in dishonor, it is raised in honor. It is sown in weakness, it is raised in power. 44 It is sown a natural body, it is raised a spiritual body; if there is a natural body, there is also a spiritual. [Of course Paul is talking about those of us with Adamic bodies, as he goes on to explain. It is clear, that our DNA at conception contains the information necessary which produces our spiritual body as well as our physical body!] 45 And just as it is written, “The first man Adam came into a living soul,” the last Adam into a life producing Spirit. 46 But the spiritual was not first; rather the natural, then the spiritual: 47 the first man from out of earth, of soil; the second man from out of heaven. [Both men, Adam and Christ, have the Spirit of God, for which see Genesis 2:7. And both men, Adam and Christ, were made in the image of God. Yet Paul uses Adam as an allegory for the earthly, and Christ to represent the Spiritual. Therefore Adam represents our origin, and Christ represents our destiny.] 48 As he of soil, such as those also who are of soil; and as He in heaven, such as those also who are in heaven. [While many of us are still “of soil” there are many more already “in heaven”! We each live this life “in soil” and then an eternal life in heaven. Paul calls our eternal spirit the 'treasure' that we have 'in earthen vessels', at 2 Corinthians 4:7.] 49 And just as we have borne the likeness of that of soil, we shall also bear the likeness of that of heaven. 50 But this I say, brethren, that flesh and blood are not be able to inherit the kingdom of Yahweh, nor does decay inherit incorruption. [If you have not the Spirit of Yahweh, if you are not an Adamic man, you cannot get into the Kingdom, it is reserved only for that Adamic man to whom Yahweh imparted that spirit.] 51 Behold I tell you a mystery, we shall not all fall asleep, but we shall all be changed. [So the Kingdom of Heaven shall indeed be here on this earth, and we shall all bear the image of the heavenly here on earth.] 52 In an instant, in a dart of an eye, with the last trumpet; for it shall sound and the dead shall be raised incorruptible, and we shall be changed. [The spirits of the dead shall return to the physical world, but those living being changed, it is evident that the physical world may not be exactly as this current world as we know it.] 53 This decay wants to be clothed in incorruptibility, and this mortal to be clothed in immortality. 54 And when this decay shall have put on incorruptibility, and this mortal shall have put on immortality, then the word that has been written shall come to pass: 'Death has been swallowed in victory.' 55 'Death, where is your victory? Death, where is your sting?' 56 Now the sting of death is guilt, and the power of guilt is the law; 57 but gratitude is to Yahweh, in whom we are being given the victory through our Prince, Yahshua Christ. 58 Therefore, my beloved brethren, you become steadfast, immovable, at all times being abundant in the work of the Prince, knowing that your toil is not empty with the Prince.”

Paul quotes Isaiah 25:8 in part, which reads:“He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.” We see in Revelation 20:14-15: “14 And Death and Hades are cast into the lake of fire. This is the second death: the lake of fire. 15 And if one is not found written in the book of life, he is cast into the lake of fire.” It is clear that this Lake of Fire is a destructive force, and not a cleansing force, since Hell and Death obviously cannot be cleansed. The promise of eternal life in Christ, a redemption from the fall that occurred in the garden, was evident from the beginning in Genesis 3:22: “22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.”

Philosophically speaking, if there is no resurrection, then there is no point to creation. We are told throughout the Scripture, that the trials of this life bring us into the understanding of the necessity for obedience to our God. We are told that there are rewards for obedience in both this life, and in a life beyond this life. If there is no life beyond this life, then there is no point in the Scripture or in the creation by God of cognizant beings who can even consider these things. There is no point in the prophecies of Scripture, or in the fulfillment of any of those prophecies. Yet the realization that the prophecies of God do indeed reveal past and future events, and the realization of those events of history in prophecy, lead us to understand that the Scripture is true, and that the balance of Scripture shall indeed be fulfilled. When we see the fulfillment of the prophecy of Scripture in history, we are assured that the remaining prophecy of Scripture shall be fulfilled, and that includes the resurrection.

XXVIII 1 And it being late on the Sabbath, while approaching dawn on the first day of the week, Mariam the Magdalene and the other Maria had come to watch the burial-place. 2 And behold, there was a great earthquake, for a messenger of Yahweh descended out of heaven and having come forth rolled the stone away and sat upon it. 3 And his appearance was as lightning and his garment white as snow. 4 And from fear of him those watching trembled and had become as dead. [These are the guards which Matthew described at the end of chapter 27.] 5 Then responding the messenger said to the women: “You must not fear, for I know that you seek Yahshua who had been crucified. 6 He is not here, for He has arisen just as He said! Come, see the burial-place where He laid, 7 and going quickly you tell His students that He has arisen from among the dead! And behold, you go ahead into Galilaia. There you shall see Him. Behold, I have spoken to you!”

With slight differences which can easily be accounted for, the Gospel of Mark very much agrees with this simple version of the account of the women at the tomb of Christ on this first morning after the Sabbath. It is at this point that Mark's gospel comes to an end.

Luke's account seems very different from the one offered by Matthew and Mark, however it does not at all conflict. It is merely written from a different perspective and includes some things which Matthew and Mark did not mention, while not including some things that Matthew and Mark did mention. Luke's account very much seems to be just what Luke said it was in the opening lines of his Gospel, a composite of the accounts of one or more eyewitnesses which were compiled by Luke, where he then created a narrative from those events, writing the things which he found most necessary to include.

John's account of this event is quite different from any of the others, and has its critics. Yet a close inspection proves all of the criticism to be unwarranted. John recorded hardly any of what we have read here so far in Matthew. He wrote only two brief lines, and then his description of the events jump forward to his and Peter's running to the tomb, followed by the return of Maria the Magdalene to the tomb and what then transpired, which none of the other three gospel writers recorded. Mark's gospel is the only other one which may have been expected to record these events, since Mark recorded Peter's Gospel and Peter was there. Yet Mark's Gospel was either unfinished, or it's ending was lost. The end of Mark which we have was added centuries later. So John's Gospel does not conflict with the others, it merely records things that the others did not record, things which John was an eyewitness to, but Luke and Matthew were not.

Now while herbs were not mentioned by Matthew, Luke wrote here that “they came to the tomb bearing the herbs which they prepared”, and Mark wrote that they had “purchased herbs in order that having come they may anoint Him”. Again, none of these accounts conflict, but only tell the same story from different perspectives. There are other things which are revealed here which are more important: for here we have clues as to how long the body of Yahshua was in the tomb. If He was buried on the preparation day before the Passover, and if this is at dawn on the first day of the week, as we are told, and if the women purchased (Mark) and prepared (Luke) herbs for the anointing of the dead body of Yahshua, then these things must have been done previous to this first weekday, and the purchase and preparation of such herbs could not have taken place on a Sabbath.

If, as we are told, Yahshua spent three days and three nights in the belly of the earth, for which see Matthew 12:40, then the only circumstances under which all of these things mentioned in the various Gospels can be true are these: That He was crucified on the preparation day before the Passover, and that the Passover was on what we may call a Thursday. The end of Passover marks the end of the first night and day in the tomb. That the day after the Passover was a Friday, another preparation day upon which the women may have both purchased and prepared herbs for the body of Christ. The end of this Friday marks the end of the second night and day in the tomb. The next day, Saturday, is the third night and day in the tomb, and it is the regular weekly Sabbath. The apostles gave no details concerning these things, but it is the only way to easily understand them, by which there is no conflict in any of the Gospel accounts. The next morning marks the first day of the week, which we would call Sunday, and the women find that Christ is already risen. He must have risen the evening before, exactly three days and three nights after He was crucified! I know that there is a lot of argumentation and emotionally-based contention over these things, but there is no other legitimate explanation, because any other explanation either denies the literal meaning of the three days and three nights, or assumes that the women could break the law and purchase and prepare burial herbs on a Sabbath: something not too likely in the Jerusalem of the Pharisees. Christ was crucified on what we may call a Wednesday, and He was risen by what we may call a Sunday morning. Clifton Emahiser has a detailed explanation of these things on his website, in a paper entitled Three Days and Three Nights.

8 And having departed quickly from the tomb, with fear and great joy they ran to report it to His students. 9 And behold! Yahshua met with them saying “Greetings!”, and they having come forth grasped His feet and worshipped Him. 10 Then Yahshua says to them: “Do not fear, go report to My brethren that they should depart into Galilaia, and there they shall see Me.”

Before He was crucified, just after that last Passover meal, at Matthew 26:32, Christ told the apostles “And after what it takes for Me to be raised, I shall go before you into Galilaia.”

11 And upon their going, behold, some of the sentry having gone into the city reported to the high priests all the things which happened. 12 And gathering with the elders and then taking counsel they gave a considerable number of silver pieces to the soldiers, 13 saying: “Say that ‘His students having come at night stole Him upon our being asleep!’ 14 And if this should be heard by the governor, we shall persuade him and we shall make you free from concern.” 15 And they taking the silver pieces did as they were instructed. And this report has been uttered by the Judaeans until this day today.

As in Matthew chapter 27, the other Gospel writers did not record this aspect of the death and resurrection of Christ, the account of the soldiers at the tomb. That does not mean that it did not happen, it only means that they did not feel it was important enough to record.

At this point, I would like to state that the words concerning Christ which are found in the Talmud also serve to help prove His life and crucifixion and resurrection. While they do not support the Gospel accounts directly, the many disgusting things which the jews wrote about Christ in their vile works help to prove that the Gospel is true, for if it were not, they would have had no reason to attempt to discredit Him so fiercely as they did.

16 Then the eleven students [minus Judas, of course, but there were probably others with them, and only the apostles themselves are mentioned] had gone into Galilaia to the mountain where Yahshua appointed them. 17 And seeing Him they made obeisance, but they doubted. 18 And coming forth Yahshua spoke to them saying: “All authority in heaven and upon the earth has been given to Me. 19 Therefore going you instruct all of the Nations, immersing them in the Name of the Father and the Son and the Holy Spirit, 20 teaching them to keep all things whatever I have commanded to you. And behold, I am with you all the days until the consummation of the age!”

Some people in Christian Identity err, discounting this final paragraph as a spurious addition to Matthew. There is no solid reason to doubt the passage, since it is really not a universalist passage as it is often perceived, and since it appears in all of the oldest manuscripts of Matthew. But the text says that all of the nations were to be instructed in the Gospel. Not simply “all nations”, as the King James Version omits the definite article, but “all the nations”, meaning specific, known nations and not just any and all nations. There is a world of difference in these two ideas. When the Greek definite article is used, it is used to designate certain things, and not uncertain things, and that is why it is a definite article. Thayer, in his Greek-English lexicon under the definite article on page 433, column B, states “The article is used with names of things not yet spoken of, in order to show that definite things are referred to, to be distinguished from others of the same kind and easily to be known from the context; as τὰ βρέφη , the babes belonging to the people of that place, Luke XVIII.15” If, as Thayer attests, the phrase “the infants” in Luke 18:15 refers to specific infants, as he says “the babes belonging to the people of that place” and not any others, then here in this passage “the nations” must refer to specific nations, and not just any nations, and it is the context of the Bible which must tell us which nations they are.

In Luke chapter 2, we learn that around the time of the birth of Christ “it happened in those days that there came out a decree from Caesar Augustus to register the whole inhabited world”. The oikoumenê, the inhabited world, was the Greco-Roman world, and in the context of the Bible it was the only world that the apostles knew. The apostles would never have imagined that Christ referred to any nations outside of that world, especially since none of those nations were ever mentioned within the context of the Scripture. Therefore we find not one shred of evidence that the apostles ever went to any non-White nation or tribe. And furthermore, we find that the many arab, or mixed, tribes at the fringes of the oikoumenê were never converted. By the time of Christ, the promise to Abraham had been fulfilled in the children of Israel, in that they had indeed become many nations. These nations of Israel, along with the other Genesis 10 Adamic nations, are the only nations ever referred to in the context of Scripture, and they are the only nations of this so-called “great commission”, as these last words of Christ in the Gospel of Matthew are called. Here we shall read two passages which demonstrate that, Deuteronomy 32:8-9 and Acts 17:26-27.

Deuteronomy 32:8-9: 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the LORD'S portion is his people; Jacob is the lot of his inheritance.

Acts 17:26-27: “26 And He made from one every nation of men to dwell upon all the face of the earth, appointing the times ordained and the boundaries of their settlements, 27 to seek Yahweh. If surely then they would seek after Him then they would find Him, and indeed He being not far from each one of us.”

The Genesis 10 nations, the White sons of Adam, are the only people who can ever be included in any of the promises in Scripture. All others are excluded, and cannot ever be included. The fall in the garden was the fall of Adamic man, and the restoration is the restoration of Adamic man. Other races have no stake in this heritage, unless they are bastards, and the Scripture explicitly excludes all bastards. Out of these Adamic nations, the children of Israel were chosen by God to have a special role in His creation, and at a national level to have a special partnership with Him. Acts chapter 17 reflects Paul's gospel to the Adamic nations which are not of Israel. All of Paul's epistles are written to descendants of the Israelites who had established various nations within the oikoumenê, but in Acts chapter 17 Paul addresses Athenians, who were Ionian Greeks, descendants of Javan the son of Japheth of Genesis chapter 10. Therefore he does not speak to them about the law, or forgiveness, or redemption, but he did speak to them about resurrection. And resurrection is something they should have understood, since their own poets had mentioned the possibility centuries beforehand, however the then-worldly Athenians rejected the efficacy of the one true God.

Universalism was certainly foreseen by Christ, but of course that alone does not make it good. Many evil things were foreseen by Christ and the prophets. In the parable of the net, in Matthew chapter 13, Christ tells us: “47 Again, the kingdom of the heavens is like a net having been cast into the sea and it gathers from out of every race, 48 which when it is full, bringing up upon the shore and sitting they gather the good ones into vessels, but the rotten ones they cast out. 49 Thusly it shall be at the consummation of the age, the messengers shall go out and they shall separate the wicked from the midst of the righteous 50 and they shall cast them into the furnace of fire. There shall be weeping and gnashing of teeth!” It was prophesied in Jeremiah chapter 31 that the house of Israel and the house of Judah – White Christian Europe – would be sown with the seed of man and the seed of beast. This is an allegory for the mixing of Adamic peoples with beasts, which would have to come from outside the oikoumenê of that time, although there were already, besides the Canaanites tribes, some mixed races at its fringes – Egypt for instance. In Isaiah chapter 56, a prophecy which speaks primarily of the alienation and then the regathering of Israel, we read “9 All ye beasts of the field, come to devour, yea, all ye beasts in the forest. 10 His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 11 Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. 12 Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. ” While Yahweh in Jeremiah said that He would sow Israel and Judah with the seed of beast, we cannot blame Him if we accept those beasts, since He also told us that everyone who would eat the sour grapes shall die for his iniquity. In other words, this is a trial, and it is due to our own sin. The watchmen chastised by Isaiah are those who are responsible for allowing the beasts to arise and devour the children of Israel. We see the fulfillment of that today in several aspects. First there is all of the crime committed by these aliens, who are allowed to continue committing it no matter how many times they get caught. Second there is the race-mixing, which is now sanctioned, and often even encouraged, by these watchmen – who are our political and social and ecclesiastical leaders. These things have been fulfilled in the process of colonization & imperialism, and now in the rampant immigration of the aliens into White lands which the failures of Imperialism have precipitated.

There are some Christian Identity pastors who see the restored Kingdom of God as some sort of new and divinely-inspired imperialism. They and so many other fools totally neglect the lessons of history. Imperialism is a device of man, and not of God, and it shall fail under any circumstances.

Christ, as we see in the last chapter of the Gospel of John, said many things to the apostles after His resurrection, but Matthew only chose to record these few which he evidently felt it necessary to record. Among these last words of Christ recorded by Matthew are, again, these words: ”Therefore going you instruct all of the Nations, immersing them in the Name of the Father and the Son and the Holy Spirit” and as it has been explained above in relation to the phrase “the nations”, these words are also often viewed with suspicion in relation to the words “Father, and the Son, and the Holy Spirit”. But the words appear in all of the oldest extant manuscripts, and are rather consistent across all of them.

These words must not necessarily be read to mean that those who receive the Gospel should be baptized in water. That is an embellishment of man, to insist that the word “baptism” be understood in that manner. Rather, applying these words retrospectively and within the scope of all Biblical prophecy, Christ has told us here that we are to be immersed in the knowledge of the God of Creation, to be immersed in the knowledge of His having been here as His Own Son who sacrificed His own life on our behalf – an example that each of us should in turn follow on behalf of our brethren, and as Paul tells us that we should be immersed in His death, and finally to be immersed in the “Holy Spirit”, which is that Spirit of separation and sanctity that the children of Israel were given at the first, all the way back at Mount Sinai, as recorded in in Exodus chapter 19 . 

Peter refers to this facet of the “Holy Spirit” in his first epistle, at 1 Peter 2:9, where he says :“9 But you are an elect race, a royal priesthood, a holy nation, a peculiar people, so that you should proclaim the virtues for which from out of darkness you have been called into the wonder of His light, 10 who at one time were 'not a people' but now are the people of Yahweh, those who 'have not been shown mercy' but are now shown mercy.” And here Peter also refers to the prophecy concerning Israel which is found in the opening chapters of the prophecy of Hosea. Read properly, the “Great Commission” is not all-inclusive, but rather it is exclusive to Israel alone.

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