September 2016

Paul’s Epistle to the Hebrews, Part 5: The High Priest of God

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Paul’s Epistle to the Hebrews, Part 5: The High Priest of God

Thus far in his epistle to the Hebrews, Paul of Tarsus has cited many of the Messianic Psalms, attesting that they are prophecies of Yahshua Christ as the promised Son of Scripture, the Messiah or Anointed Son through whom Israel would ultimately attain salvation. Doing this he had also explained that the world was made through that same Son, which must indicate that the Son is one and the same with the Creator Himself, and that Son has also come to rule over His Own household, which are the children of Israel. In other words, the plan of God from the beginning was to become man. For that reason Paul also insists in this epistle that the Son is the first born, which is truly a status that He could only have if He is God. In Hebrews chapter 12 Paul refers to the Christian assembly as the “church of the firstborn”, as the King James Version has it, which is in reference to the assembly of Christ.

It must also be noted that where Paul had explained some of these things, the household of Christ and the household of Moses are still the same household under the New Covenant as they were under the Old Covenant. Furthermore, Paul had also cited the books of Numbers and Deuteronomy, and held up Moses, Joshua, David and Solomon all as types for Christ. Then, making an allegory from the history of the Israelites under Joshua, Paul explained that they had failed to enter into the period of rest promised to them by the Word of God due to their own disobedience, but that such a promise of rest still remained for the children of Israel if they would finally turn to obedience in Christ. And while we saw that this period of rest has a spiritual dimension, it was primarily a promise of national rest: deliverance from the ancient enemies of their God to enjoy the works of their own hands in relative peace. That deliverance is also a promise in Christ, as it is professed in the Gospel in the opening chapter of Luke. [Therefore Christians will only throw off the shackles of the Jew through Christ.]

Arthur Lee Loves the “World”

 
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See Arthur Lee's website IdentityStruggle.org

This evening we discuss Arthur's recent article, FOR GOD SO LOVED THE WORLD, PART 2: JOHN 3:16

What follows are William Finck's opening remarks:

Arthur Lee Loves the “World”: Of course, the title is somewhat sarcastic, and purposely provocative. But John 3:16 is probably the favorite verse among Judeo-Christians, and we suspect that most of them would be hard-pressed to recite a half-dozen other verses from John, while they have this one memorized and repeat it frequently.

Here this evening we have Arthur Lee with us once again, to discuss John 3:16 from both the mainstream Baptist and the Identity Christian perspective, as he certainly has sufficient experience with both viewpoints. We had Arthur Lee here just a few weeks ago, where we had a similar discussion of the term “born again” found in the opening verses of John chapter 3, a term which should certainly have been translated as “born from above” in any version of Scripture.

But before we begin, we want to make two short citations from Flavius Josephus. This we esteem to be important, since the context of John chapter 3 is a conversation between Yahshua Christ and Nicodemus, who was a Pharisee. Flavius Josephus was also a Pharisee, who as educated only a few decades later, and he described some of the beliefs related to salvation and the afterlife which Nicodemus also must have had. So the following few paragraphs are from Wars of the Judaeans, Book 2. First Josephus had discussed some of the beliefs of the Essenes, and then at line 162 he proceeds to discuss those of the Pharisees, and he says...

Paul’s Epistle to the Hebrews, Part 4: The Day of Rest

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Paul’s Epistle to the Hebrews, Part 4: The Day of Rest

Many Christian students of Scripture have long realized that the accounts in the Bible contain types and allegories throughout both the historical and the prophetic writings, if we may break all Scripture down into those two categories. However in the Bible the lines between history and prophecy are not always clear because sometimes prophecy presents things which had occurred in the past rather than things which shall occur in the future. Moses was one such prophet, who presented prophecies describing events from both the past and the future, while also recording historical events from his own time. When Moses wrote of the past, his inspiration was not from any recorded histories, but from Yahweh his God. In that same manner, through the prophet Isaiah, Yahweh had challenged the idolaters as it is written in Isaiah chapter 41, where the Word of God says “22 Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come.”

So here in his epistle to the Hebrews, Paul draws on facets of the accounts of the lives of David, Solomon and Joshua and applies them in a prophetic manner to Yahshua Christ. The writers of the Gospels did that very same thing, so the types and allegories in the historical events and in the lives of the figures of the Old Testament must have been understood by them as well. Along with them, Paul believed that things which happened to these historical individuals were described as they were in Scripture for the very reason that these men, who were all chosen by Yahweh to be leaders of the children of Israel, were living examples of the Messiah which was to come. These examples are commonly called types, and many Christian students have long understood that at least some of the events in the lives of these men were indeed prophecies of Christ. But there are other such types in Scripture which are not related to specific events or the lives of specific individuals.

The Protocols of Satan, Part 12

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The Protocols of Satan, Part 12

In the last segment of our presentation of the Protocols of Satan, we discussed only a small portion of the first Protocol, which we will cite again here from the translation by Victor Marsden: “In any State in which there is a bad organization of authority, an impersonality of laws and of the rulers who have lost their personality amid the flood of rights ever multiplying out of liberalism, I find a new right - to attack by the right of the strong, and to scatter to the winds all existing forces of order and regulation, to reconstruct all institutions and to become the sovereign lord of those who have left to us the rights of their power by laying them down voluntarily in their liberalism.”

It is probably not an accident, that a movement towards parliamentary systems of government in Europe developed earliest where the Jews had the most influence, in parts of Spain as early as the 12th century, in the Netherlands during the so-called Dutch Revolt of the 16th century, neither of which early attempts had endured, and then in England where it took root and has endured. The English parliament until after the time of Cromwell was still a feudal institution which had dated from the time of William of Normandy. After the travails of the 17th century revolutions, the modern parliamentary system was instituted in England in 1707, and then in Sweden in 1721. These systems limited the power of the king and shifted power to supposed representatives of the population, or in its earlier stages, of landholders within the population.

After the French Revolution, that nation underwent several reconstructions of government until a parliament was formed in 1830. French government has had a dozen different constitutions and charters, many of them lasting only a year, with the latest one being instituted as recently as 1958. France had new constitutions in 1791, 1793, 1795, 1799, 1802, 1804, a charter in 1814, additions in 1815, a charter in 1830, another constitution in 1848, 1852, etc….

Paul’s Epistle to the Hebrews, Part 3: Christ is Head of His Own Household

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Paul’s Epistle to the Hebrews, Part 3: Christ is Head of His Own Household

At the opening of this epistle we saw Paul of Tarsus proclaim the coming of a Son appointed “heir of all”, through whom God has chosen to communicate His will to man. So Paul inferred that God no longer conveys His will to men through prophets, as He had done in antiquity. Inevitably, Yahshua Christ is the last of such prophets. But Paul then spoke of this Son as being the image of the substance of God Himself, and many people who are too attached to their own perception of reality in this physical world do not fully understand the implications of such a statement. However some people are so attached to the physical world because it is the only world that they shall ever see, and therefore it is the only world that they can truly understand. This is the nature of true Christianity – that those who are from above hear and sincerely believe the things from above, while those who are not shall forever dispute such things. (And when we engage with them in their endless disputes, we allow ourselves to be captivated by them.)

For this reason Christ said to His adversaries, as it is recorded in John chapter 8: “Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” They will die in their errors, because they have no propitiation, nor any chance for communion with God. Quite ostensibly they are bastards, and therefore they must die in their errors, as there is no other choice for them. Their very existence is a sin against God. It is not as if the enemies of Christ had been given a choice to believe or not. In John chapter 10 Christ said “But ye believe not, because ye are not of my sheep, as I said unto you.” So those who are not of God are not expected to believe Him, and where Christ said “if ye believe not”, He was not giving them a choice. Rather, He was asserting a factual implication. And even in spite of the fact that they sometimes profess to believe, they are often found arguing with God.

The Protocols of Satan, Part 11

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The Protocols of Satan, Part 11

In our last segment of the Protocols of Satan, we saw their authors boast of the weakening of the governments of the West through the spread of Liberalism, a political phenomenon leading to the spread of the perceptibly democratic governments which the Jews have heralded, but which they never believed in themselves. They understood that if the West embraced democracy through liberalism, that they could then subvert democracy and seize the relinquished reins of power by the power of gold.

They knew that through their own control of money, something which they always had in Europe, once power was taken from the kings and princes of the nobility, they could control the masses through the use of money. So in the last lines which we encountered in the Protocols of Satan, their authors had first boasted that “In our day the power of gold has replaced liberal rulers.” Then, explaining how they would exercise that power, they boasted further that “Our right lies in might. The word ‘right’ is an abstract idea, unsusceptible of proof. This word means nothing more than: Give me what I desire so that I may have evidence that I am stronger than you.” The devils then asked rather rhetorically, “Where does right begin? Where does it end?”

PROTOCOL NO. I, continued:

In a state with a poorly organized government and where the laws are insignificant, and the ruler has lost his dignity as the result of the accumulation of liberal rights, I find a new right, namely, the right of might to destroy all existing order and institutions, to lay hands on the law, to alter all institutions, and to become the ruler of those who have voluntarily, liberally renounced for our benefit the rights to their own power.

We have already read in the Protocols that the right of might was exercised through the power of gold, or money. Therefore, diminishing government power through liberalism means the weakening of government resolve by buying representatives and through the process of party politics, where issues of any magnitude are endlessly argued, a consensus is rarely found, and it is increasingly impossible for states to protect themselves from a public opinion which has been formed by the Jewish-controlled media.

Paul’s Epistle to the Hebrews, Part 2: Angels, Spirits and Men

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Paul’s Epistle to the Hebrews, Part 2: Angels, Spirits and Men

In the first six verses of his epistle to the Hebrews Paul of Tarsus extolled Yahshua Christ as the ultimate prophet and messenger of Yahweh God, and asserted that all of the messengers, or angels, of God must worship Him. But making this assertion, Paul quoted from Deuteronomy chapter 32, and doing so he also indirectly asserted that Yahshua Christ is God, because the statement which Paul cited from Deuteronomy 32 refers directly to God. We presented a brief examination of that chapter of Deuteronomy, which revealed that it contains an early outline of the plan which Yahweh had for the children of Israel: that they would be scattered on account of their sins, and then they would ultimately be offered salvation and reconciliation as their God takes vengeance on His enemies. So making this association here in Hebrews, Paul equates the Son, Yahshua Christ, as being one and the same with Yahweh, that God of war and vengeance described by Moses, as the Word of God also says in that same chapter of Deuteronomy, “See now that I, even I, am he, and there is no god with me”. If there is no other God with Him, then Yahshua Christ must be Him.

There are frequently similar statements in Isaiah which are also related to the salvation of the children of Israel, such as in Isaiah chapter 45 where we read “21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me. 22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” In relation to those same opening verses of Hebrews we had already pointed out another similar statement which is directly connected with the Gospel of Christ, from Isaiah chapter 52 where the Word of Yahweh says “6 Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.” Then we compared that passage to the words of Christ in the Gospel where the apostles asked to see God the Father, and Christ replied that “he that hath seen me hath seen the Father”.

The Protocols of Satan, Part 10

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The Protocols of Satan, Part 10

In the last segment of our presentation of the Protocols of Satan, we finally began to present the text of the so-called Protocols of the Learned Elders of Zion, employing the translation found in the book The Protocols and World Revolution attributed to Boris Brasol, and published in Boston in 1920 by Maynard, Small & Co.

Upon beginning to present the text of the Protocols, we did not get very far. But here we will nevertheless attempt to summarize what we have presented:

The first Protocol is subtitled The Basic Doctrine, and it sets forth a viewpoint of mankind and the world which perceives man as a merely primitive animal concerned exclusively with his own preservation and how he may dominate his fellows. There it becomes evident that the Protocols are predicated upon the godless evolutionary view of the origins of man, which we perceive to be the view that Jews favor and promote incessantly in their media and their pseudo-academic writings. (The Jews have no truly academic writings.) They then assert that in the formation of societies, man submitted to law only under threat of force, the might-is-right theory of society, which is once again predicated upon godlessness. This is indeed a Satanic view of human origins and human behavior. It is also the antithesis to true Christianity.

But as we also witnessed, Henry Ford in The International Jew agreed with this assessment of human behavior which is found in the Protocols. We perceive that the authors of The International Jew, having only experienced society in a capitalist system where man is indeed reduced to the status of beast, seems to have agreed with the Protocols on that basis. Now we may add, that they also experienced society only from the viewpoint of world empires, and their concept of nationhood was highly diluted by that experience. Among the general masses of people in the West today, the fact that there is no true concept of nationhood buttresses our position.

Paul’s Epistle to the Hebrews, Part 1: The Last Prophet is Christ

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Paul’s Epistle to the Hebrews, Part 1: The Last Prophet is Christ

Several things about this epistle to the Hebrews have been a subject of debate throughout Christian history, including the identity of the author, where and when it was written, and to whom it was addressed. We will rather confidently answer all of those questions here, even if some of our proofs are only circumstantial. First, it is evident from the closing salutation in the final verses of Hebrews chapter 13 that Paul of Tarsus is the author. There he says “23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.” This promise is similar to others made by Paul elsewhere in his epistles, however that alone does not prove Paul’s authorship. Unlike all of his other epistles, this one has no opening salutation. But that too is for an important reason.

Now many of those who acknowledge that Paul is the author of this epistle claim that it was written while he was under arrest in Rome, however that is not true. They base that claim on the next verse of Hebrews chapter 13, where it says “Salute all them that have the rule over you, and all the saints”, which is also a statement sounding very much like Paul although we would translate it differently, and then “They of Italy salute you.” Now, on the surface that last phrase seems to support the assertion that the epistle was written in Rome, however it actually does precisely the opposite. In the original Greek wording of that statement there is a preposition, ἀπό, which denotes separation and origin. If Paul were in Italy, he did not need that preposition, but only the Genitive Case noun to denote the origin of those whom he meant to describe. Using ἀπό, he is actually saying that these individuals were from Italy, and it becomes evident that he is describing people who had originated from Italy but were not necessarily in Italy as he was writing.