The Epistles of Paul - Ephesians Part 4: The Restoration of the Saints

The Epistles of Paul - Ephesians Part 4: The Restoration of the Saints

As we have already explained at length, for the first three chapters of this epistle Paul has been teaching Covenant Theology, and explaining to these Ephesians both how and why they should choose to follow Christ. So, for example, Paul has told them that they were chosen in Christ from the foundation of Society, preordained for the position of sons, redeemed, forgiven for their sins, and given an inheritance, since they had before had an expectation in Christ. Among other things, he also told them that they were indeed the Nations in the flesh, who had at one time been alienated from God but who are now reconciled, that they are of the family of the favor, and that they are of the Body of Christ which is built upon the apostles and the prophets. As we have seen, all of these things can pertain only to Old Testament Israelites.

Therefore in chapter 3 of this epistle Paul also explained that a mystery had been revealed to him, which is the mystery of the anointed that is found in the identity of the nations of the promises of Yahweh God which God had made to Abraham. We have seen that the “mystery of the anointed” is also that “new thing” which Yahweh had promised to do in Isaiah chapter 43, having brought the deported Israelites through a “way in the wilderness”, and having created many nations from Abraham’s seed. While there were a few other White nations in Europe before that time, those many nations descended from Abraham began to spring up in Europe after 1600 BC, and especially after the Assyrian deportations of the late 8th century BC, and we were informed by Isaiah as to exactly where those latter nations would be in Isaiah 66:19. This is the only historically legitimate view of modern White identity. This is also described in the “marvellous work” of Isaiah chapter 29 whereby Israel would be made to say “Who seeth us? and who knoweth us?” and they would not even know that they were the very vessel formed in the hands of the Potter (Isaiah 29:14-15). This being revealed to Paul through the writings, Paul was then able to conduct his ministry of reconciliation to the “family of the faith”, which are the nations descended from Abraham through Jacob Israel. We have seen that Paul had previously explained these same things in diverse ways to the Romans, the Corinthians, and the Galatians, all of whom were also nations which had descended from Abraham through Jacob Israel.

All of these things are so plainly evident in the epistles of Paul, and all of these things can be proven in a survey of the classical histories and the prophets, yet they are not commonly known among men. That too is a facet of the systematizing of deception which Paul shall later mention here in this chapter.

1 Therefore I summon you, I who am in bonds in the Prince, to walk worthily of the calling of which you have been called,

Here in this opening verse of the chapter Paul once again tells us that he writes the epistle while he is under arrest. But Paul understands that his imprisonment is by the will of Christ, and therefore characterizes it in that manner. Paul uses the word δέσμιος, where we have bonds, and then in verse 3 he uses a similar but compound word, σύνδεσμος, where we also have bond but which more fully refers to a bond of union between individuals. With his use of these similar words, Paul engages in a wordplay while he also relates to his readers that the bond of union in the Body of Christ in the spirit is certainly a greater bond than what he had presently suffered in the flesh, as he explains in verse 9 that Christ eventually takes all captivity captive to Himself, and in this all Christians shall ultimately prevail regardless of their earthly estate.

But according to the entire context of this epistle, the calling in which anyone has been called is found only in the Old Testament prophets, since the Body of Christ is built upon the foundation of the apostles and the prophets, which was preordained and chosen before the foundation of the Society, as Paul has explained in Ephesians chapters 1 and 2.

We see this calling described in Isaiah chapter 41: “8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. 9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. 10 Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. 11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.”

So we see the promise of God, that the Old Testament Israelites are His chosen, that the Old Testament Israelites are not cast away even though they were going into captivity, and that the Old Testament Israelites are His called, and Paul is following that same calling here in Ephesians as he has explained throughout the previous three chapters of this epistle. In addition, as we read of that calling in Isaiah, the promise of the calling includes the promise that all of the nations, or people-groups, which strive against the Old Testament Israelites shall indeed be destroyed, and only in that promise does our race have hope today. Therefore the bond of union of the Body of Christ in the spirit is a racial bond, since these promises are made to a particular race of people: the White race of nations descended from Abraham through Jacob Israel.

We may also determine through Scripture that the Old Testament Israelites are not the Jews. As Paul is recorded as having said in Acts chapter 26, when he was under arrest in Judaea, “6 And now I stand and am judged for the hope of the promise made of God unto our fathers: 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.” So according to Paul himself, the twelve tribes are distinct from the Jews, and the Jews are distinct from the twelve tribes. And according to Paul in Acts chapter 26, which was over 25 years after the Resurrection of Christ, the promises of God still belong to those same twelve tribes.

Later, in Isaiah chapter 42, which begins a Messianic prophecy, we read “5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Nations”. Those nations are the seed of Abraham who became many nations, as it is described by Paul in Romans chapter 4, as Paul had attested in Romans 4:16 and 17 “that in accordance with favor, then the promise is to be certain to all of the offspring … just as it is written, 'That a father of many nations I have made you'”, a promise and a prophecy that was both made and fulfilled many centuries before the time of Christ. All of these things which Paul asserted can be proven in a study of classical history. Here in Ephesians chapter 4, because of the bond of union which they should all share in common, Paul begins to describe the spirit in which Christians should walk; for it is that spirit which was spoken of here in Isaiah. So he informs the Ephesians that the calling is:

2 with all humility and meekness, with forbearance, having patience with one another in charity, 3 being eager to keep the unity of the Spirit in the bond of peace.

We see what Paul means by having patience and forbearance with one another in Galatians 6:1 “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” There we also see that those who are spiritual can correct a man according to the law.

Christians should have humility, but what is humility? In James chapter 4 we read: “6 But more greatly He gives favor, on which account it says: 'Yahweh opposes the arrogant, but He gives favor to the humble.'” Examining the Old Testament, we learn that humility is a willingness to submit to the Word and the Laws of God. For instance, it says in Proverbs 3:34, from the Septuagint: “The Lord resists the proud; but he gives grace to the humble.” In Job 22:29 in the Septuagint we read: “Because thou hast humbled thyself; and thou shalt say, Man has behaved proudly, but he shall save him that is of lowly eyes.” In Hosea chapter 13 we read along these same lines that “When Ephraim spake trembling [in other words, being in fear of God], he exalted himself in Israel; but when he offended in Baal, he died.”

The truly humble man is not one who is merely polite to his fellow man, but one who subjects himself to the Word of God. The lesson in Hosea 13 is that men destroy themselves when they follow along with one another in their sins. Of course, Christians should be polite to their brethren, but they have no compulsion to offer them comfort when they themselves are opposed to the Word of God. Polity is not humility. True humility is obedience to God in spite of the desires or expectations of men. Therefore in that same place, in the very next verse James concludes: “7 Therefore subject yourselves to Yahweh, but stand against the False Accuser [or the devil] and he shall flee from you.” So men have no obligation to be humble towards devils, or even towards those who agree with devils.

As Paul said in Romans, the law is spiritual. So bond of unity in the spirit is found in the keeping of the law. Christ had also said “if you love Me, keep My commandments”. Men being carnal, their challenge is to disregard the lusts of the flesh and follow the spirit of the law. When men agree to submit themselves to God and to the Word of God, then they can have harmony in the bonds of unity. So where he continues, Paul explains that Christian men should be like-minded in that manner:

4 One body and one Spirit, just as you have also [B wants “also”] been called in one hope of your calling. 5 One Prince, one faith, one immersion, [or one baptism] 6 one God and Father of all, who is over all and through all and in all [D and the MT have “in us all”; the text follows P46, א, A, B, C, and 082]. 7 And to each one of us favor has been given according to the measure of the gift of Christ.

So Paul tells Christians that they are all one body, as all Christians should be of the same race, the “whole family” which Paul referred to in Ephesians chapter 3. They all have the same Adamic Spirit, and therefore they should be able to agree in Christ. Having all been made in His image, they should seek to conform themselves to His image, as Paul explained in Romans chapter 8 where he wrote: “28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”

Being called in the hope of this calling, the calling in Christ is a call to reconciliation and obedience to God for that one race, who are the descendants of the Old Testament Israelites. Paul had said in Romans chapter 15 that “4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. [The Old Testament is not for the Jews.] 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God.”

Christians have only one Master (or Prince, or Lord), and if they all agree with Him, they shall indeed all find common ground for agreement with one another. Additionally, there is only one baptism. In Romans chapter 6 Paul described that one baptism as the baptism in the death of Christ, meaning that Christians should all realize the meaning and purpose of His death, something of which denominational churches and universalists are completely ignorant, even though Paul describes it plainly in Romans chapter 7, and even though it is an explicit subject of Daniel chapter 9. In Ephesians chapter 5 Paul informs his readers that the one baptism is the “washing of water by the word,” as Christ Himself had told His apostles “Now ye are clean through the word which I have spoken unto you” (John 15:3).

Paul again asserts that there is one God. Paul then concludes that “to each one of us favor has been given according to the measure of the gift of Christ”, and therefore no priest, pope, or any other man who seeks to rule over men is truly legitimate in the eyes of God. Only Christ can be King, and in the end only Christ will be King. The governments of this world are a punishment from God, as a result of the rejection of God by the ancient Israelites. The professional priesthoods and the popes are an aspect of that punishment. Paul then asserts:

8 On which account it says, “Having ascended to the summit He has taken captivity captive, He [B, C, and the MT have “and”; the text follows P46, א, A, and D] has given gifts to men.”

All of the extant Greek manuscripts up to the 9th century agree here on the reading of Paul's Greek. This is a citation of the first part of Psalm 68:18 where it says in the King James Version “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men...” However in the Septuagint Greek of Psalm 68:18 (which is actually found at Psalm 67:19 in the Septuagint), as well as in the Hebrew of the Masoretic Text the verse states in part that “thou hast received gifts for man”.

It is generally observed by students of Greek that most of the quotations of the Old Testament that appear in the New Testament have been made from the Septuagint. [i.e. “Most of the quotations of the Old Testament that appear in the New Testament have been made from the Septuagint.” - Collier’s Encyclopedia, 1980 ed., vol. 4, p. 127 under the topic “Bible”.] However there are some quotations which agree with the Masoretic Text rather than with the Septuagint. We often refer to a third source, the Dead Sea Scrolls, when we find discrepancies between the Septuagint and the Masoretic Text, to try to determine the nature of the discrepancy. Such discrepancies could be because of differences in Hebrew source texts, but they may also be from mere differences in translation. Unfortunately, the copies of Psalm 68 which survived in the Dead Sea Scrolls only preserved through verse 17, and do not contain Psalm 68:18.

This verse, the way Paul wrote it, agrees with neither the Septuagint nor the Masoretic Text. According to the sources available at the time our translation was made, and so far as we can presently find, only the Aramaic Targums are said to have this verse as it is quoted by Paul here, and commentators use this instance, among others, to illustrate the importance of the Aramaic Targums (i.e. Nelson’s ‘Illustrated Bible Dictionary’, p. 167).

However it may also be conjectured that the Psalmist, writing long before the Resurrection, originally wrote the verse differently and therefore the original copies state “thou hast received gifts for man”, in reference to the Adamic man collectively. But Paul, writing after the Resurrection of the Christ, may have purposely wrote the verse in the manner which it appears here, where it says “He has given gifts to men.” The verse of the Psalm following this one which Paul cites agrees, where it says in Psalm 68:19: “Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation.” The King James Version and Brenton's Septuagint English differ greatly reading that verse as well, but we can attest that those differences are only the result of translation.

Focusing on the technical aspects, we do not want to omit commenting on the phrase Paul quotes where it says that “He has taken captivity captive”. The Psalm is attributed to David, but it is a prophetic Psalm of Messianic significance which declares the release and empowerment of the captive people of God. Therefore the captivity mentioned here can only refer to the captivity into which the twelve tribes of Israel were sent in ancient times, that they would be liberated by becoming captive to Christ, rather than to their worldly oppressors.

[As a digression, Psalm 68:4 is accurately translated as it is read in the King James Version, but not in certain other versions, where it reads “4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him”, and we see the Anglicized and shortened form of the name Yahweh, which also appears within many Hebrew names such as Jeremiah, Hezekiah, Isaiah, Zechariah, Zephaniah, Nehemiah, etc.]

9 Now He that ascended, what is it if not that He also descended [B and the MT interpolate “first”; the text follows P46, א, A, C, D, I, and 082] into the lower parts [P46 and D have “depths”; the text follows א, A, B, C, I, and the MT] of the earth? 10 He who descended is also He who ascended above all of the heavens, in order that He would fulfill all things.

Here Paul appears to be referencing that same thing which Peter describes in 1 Peter chapter 3: “18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” In 1 Peter chapter 4 the apostle clarifies his meaning, stating that “6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” In chapter 3 of his epistle Peter was speaking in regard to the spirits of those sinners who had died in the flood of Noah, but his remark in chapter 4 is more general, speaking of all of those of the Adamic race who were dead.

This may sound fantastic to non-Christians, but it should not be doubted by Christians, and it should not even be disputed by pagans. As Paul had said in 1 Corinthians chapter 15, “If in this life only we have hope in Christ, we are of all men most miserable.” If there is a God of creation, then Christians have the hope of that God, that like Him they will also transcend this creation as He has promised. The Wisdom of Solomon says “23 For God created man to be immortal, and made him to be an image of his own eternity.”

As for the pagans, who often dispute with Christians without understanding the source of their own myths, reading the Iliad or the Odyssey of Homer, or the poems of Hesiod or the Epic Cycle, as well as the Sumerian and Babylonian myths left to us in inscriptions, or the remains of ancient Germanic literature found in the Eddas, it is clear that all of the early branches of our White Adamic race had these same transcendental beliefs which are found in our Bibles. They all believed in an underworld abode of the dead, a Tartaros (Hades) or a Niflheim (Hell), and the eternal existence of the spirits of the dead in those places along with the hope for them of something better. Many of those same ancient writings also expressed the possibility of returning to the natural world, or to one like it, which is found in Babylonians legends, in the tragic poets of the Greeks, and in the Nordic legends of Ragnarok as well as in the Revelation of Yahshua (Jesus) Christ. Christianity is indeed an Aryan creed, and understanding its sources, it is the original Aryan creed. The pagan literature lacks the prophetic record, which is what proves that God is true.

Paul continues by speaking of the hope of the calling, and the gifts given to men:

11 And He has given the ambassadors, and the interpreters of prophesy, and those who deliver the good message, and the shepherds – teachers,

In other places Paul lists other gifts of the Spirit, but here he mentions four offices of the Christian assembly: ambassadors, or apostles, interpreters of prophecy, evangelists and shepherds, or teachers. We can only imagine that three of these offices exist today, because we do not recognize that anyone living can justly consider himself an apostle. The function of minister is not in addition to people who have these gifts. Rather, the term minister is a function which any one of these people may fulfill at any given time. But because a minister is simply a servant, which is the original meaning of the word, even those without such gifts as these may function as ministers, so long as they are performing some service to the Body of Christ. So in reality, every true Christian should seek to be a minister of one sort or another, because every true Christian should be doing something by which to serve the Body of Christ.

The Greek phrase τοὺς δὲ ποιμένας καὶ διδασκάλους is literally “and the shepherds and teachers”. But the clause is a hendiadys, a Greek word which literally means “one by two”, which is a use of the conjunction καί (“and”) together with the Definite Article in a manner which denotes that the two objects joined by the conjunction  are actually referring to one and the same thing. The phrase is better written “and the shepherds who are teachers”, but using a simple dash I have tried to denote this meaning without adding the words who are to the text. William MacDonald, in his small grammar handbook Greek Enchiridion on page 117 uses this very passage to illustrate the use of the hendiadys in Greek.

So we see that a shepherd is actually a teacher, as Paul himself defines the office. This is what a pastor is supposed to be, a teacher, as the word pastor comes from the Latin word for shepherd, borrowed into English by medieval churchmen, even for the early Geneva Bible as well as the King James Version (several times in Jeremiah and here in Ephesians 4:11). Of course, that would mean that the pastor should be a teacher of the Word of God. Today the word pastor has a corrupted definition. In James 4:1 the King James Version translates a Greek word which means teacher as master, and it should say “1 My brethren, be not many teachers, knowing that we shall receive the greater condemnation”, so the office comes with great responsibility and those who are blessed with it had better maintain their humility.

But the role of a pastor is not to rule over men. Paul of Tarsus himself rejected that notion where he said in 2 Corinthians chapter 10 “24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.” Paul would not lord over the faith of the Corinthians, and no pastor should seek to lord over men. Therefore for the Christian, there are no legitimate popes. Furthermore, as Paul wrote here in verse 7, that “to each one of us favor has been given according to the measure of the gift of Christ”, there is no need for priests, as each one of us has our gifts from God Himself, and we should each share them directly with the assembly, the Body of Christ.

The phrase interpreters of prophecy may have been written simply as prophets. The word prophet may mean any one of three things: those who are inspired by God to relate what shall happen in the future, or what happened in the remote past, as the prophets of the Old Testament had done; those who are interpreters of the words of the Old Testament prophets and the other oracles of God; and those who have the ability to reveal things not openly known, such as the secrets of a man's heart. Unless the reference is to one of the Old Testament prophets, the last two uses are prevalent in the New Testament.

Frequently in our translation of the New Testament, we have chosen to interpret the word prophet according to the second meaning we have given, understanding it to refer to those who are interpreters of the words of the Old Testament prophets, and especially in Paul's epistles. Here our reason is given: that the purpose of these four offices is for the restoration of the saints, as Paul is about to tell us in verse 12 of this chapter. If one wants to restore the saints, one must have an understanding of who the saints are, and in our discussion of the Covenant Theology which Paul himself presents in the first three chapters of this epistle, we saw that the prophets of the Old Testament certainly do reveal who the saints are, if indeed one can interpret their words properly. So Paul describes four Christian offices, and then tells us the purpose of those offices:

12 towards the restoration of the saints, for the work of ministering for building of the body of the Anointed,

The reference to saints here is not a reference to a corporate entity, such as a football team, where the management can hire any one that runs fast to fill any available position, whether or not he is actually from New Orleans.

Rather, the Greek verb καταρτίζω, used as a Substantive here, according to Liddell & Scott primarily means “to adjust or put in order again, restore” as Herodotus and other Greek writers frequently used the term. In the New Testament it was used in Matthew 4:21 and Mark 1:19 to describe the mending of nets, which would be the restoring of nets which already existed to their original condition. This same word, as a verb, was properly translated as restore in the King James Version at Galatians 6:1. In the sense of putting something in order, the word was sometimes used with the secondary meaning “to furnish completely” and in the passive of the perfect tense to be “well-furnished [or] complete”.

So the word is used to describe the repair of something, such as fishing nets, which had already existed, to restore it to its healthy or complete condition. The Geneva Bible has the phrase “for the repairing of the Saintes” at the beginning of this verse. Another valid alternative may have been restoring. But the point is that Paul is referring to a rehabilitation of a body of people who are already saints. Paul is not referring to a filling of an entity called saints with any sort of people.

The word saints properly refers to sanctified ones, and in the Old Testament it refers to the children of Israel, having been sanctified by Yahweh their God. (Compare Strong's Hebrew #'s 6918 and 6944 with 6942 as it is translated in Isaiah.) To sanctify something basically means to set it aside for the purposes of God. The children of Israel were set aside for the purposes of Yahweh their God at Mount Sinai, as it is described in Exodus chapter 19, and even before that when Abraham had placed Isaac upon the altar. The word saints first appears in Deuteronomy chapter 33: “1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death. 2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. 3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.”

Later, in a prayer of Solomon recorded in 2 Chronicles 6, where Solomon is prophesying the future captivity of Israel for their sins, he concludes: “41 Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness. 42 O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.”

Much later, in Psalm 79, a psalm which was written by Asaph after the captivity of Judah, it is apparent that the children of Israel were considered the saints of Yahweh even when they were being punished for their sins: “1 O God, the heathen [meaning the Babylonians and their allies] are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. 2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. 3 Their blood have they shed like water round about Jerusalem; and there was none to bury them. 4 We are become a reproach to our neighbours, a scorn and derision to them that are round about us. 5 How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?” The Old Testament children of Israel are the saints awaiting restoration in Christ.

The meaning of the word and of Paul's statement here is not in reference to the perfecting of a corporate entity known as saints, by filling it with available bodies willing to work in the interests of the corporation by being “believers”. Rather, it refers to the repairing or restoration of a body of saints which already existed. The saints already existed and needed to be repaired, just like the fishing nets of Peter and his friends. This is why Paul described his gospel as a gospel of reconciliation. Being repaired, those saints who were already saints would also be believers, choosing to be obedient to that calling by which they were called.

So the purpose of the offices of the apostle, of the prophet or interpreter of prophecy, of the evangelist and of the pastor or teacher is this: the restoration, or repairing, of the saints of God. Since the Body of Christ is built upon the foundation of the apostles and the prophets, as Paul explained at the end of chapter 2 of this epistle, then the saints must be the same saints described in the utterances of the prophets. Any pastor who is not endeavoring to restore the saints of God, which are those of the White race descended from the ancient children of Israel, is a fraud, a wolf entering the sheepfold by another way, scattering the sheep rather than gathering them in Christ. Paul sees the building of the body of the Anointed as a continuing process, as he says in the next verse:

13 until we all would attain to the unity of the faith and of the acknowledgment of the Son of Yahweh, at man perfected, at the measure of the stature of the fullness of the Anointed;

In spite of the fact that it was plagued by wars, Medieval Europe became a great society which in many aspects had far eclipsed the historical accomplishments of the ancient empires. Its greatness can be attributed to its Christian ethics, even though it was built on poor foundations, and those poor foundations led to its destruction. First, the universal notion of the Roman Catholic Church rejected the racial covenant theology of the prophets and apostles in favor of the false claims of Jewish identity. Secondly, the acceptance of Jews led to their predominant position as money-lenders and their ability to concentrate wealth, and with wealth, power, as they were allowed to operate within the broader Christian society.

So our labors continue in spite of the fact that for nearly a thousand years, our entire race had, to a certain degree, been united as Christendom, the various European nations under Christ in name, but not necessarily in form. The acceptance of Jews, the ultimate acceptance of usury because of the Jews, and the lack of understanding the integrity of our racial covenant with our God have made us susceptible to the systematizing of deception of which Paul is about to speak. While this circumstance has allowed the fulfillment of many other prophecies, and especially the encirclement of the Camp of the Saints which our race is currently suffering, it is our duty nonetheless to discern and understand what is happening, and to strive to correct ourselves as a people.

14 in order that we would be infants no longer - being tossed as waves and carried about in every wind of teaching by the trickery of men, in villainy for the sake of the systematizing of deception.

The Codex Alexandrinus (A) adds the words “of the False Accuser”, or “of the devil”, to the end of this verse.

Many of the popular translations of the New Testament render this last phrase as “deceitful scheming”, while our rendering finds agreement in the Darby translation and that of George Ricker Berry. The Greek word μεθοδεία (Strong's # 3180) is “craft, wiliness” (Liddell & Scott), from the verb μεθοδεύω “to treat by method: to use cunning devices, employ craft” (ibid.) The verb is found in the Septuagint once, at 2 Samuel 19:27. In his Greek-English Lexicon, Thayer defines the word μεθοδεία as “cunning arts, deceit, craft, trickery” but explains that was used “to follow up or investigate by method and settled plan….” The same word also appears at Ephesians 6:11, where we have methods and nowhere else in the New Testament. Of course, μεθοδεία is the origin of our English word method.

The Greek word πλάνη (Strong's # 4106) is “a wandering, roaming...metaphorically a going astray, error” and so here it is deception, for which we may cite Liddell & Scott under their definition for the corresponding verb πλανάω (Strong's # 4105): “to make to wander...to lead astray, mislead, deceive….”

In Acts chapter 20, in his parting discourse to the leaders of the Christian assemblies of Asia, Paul warned about wolves rising up within the Christian assemblies in order to fleece the sheep. Paul had said “29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.”

During three centuries of persecution at the hands of the Jews and Jewish instigation of the Roman pagans, Christian churches ceased from teaching the Gospel of Reconciliation, and began to adopt the Gospel of Roman Imperialism, which was the false gospel of a universal Jesus that is tailored to the multi-racial needs of any empire, and therefore it is the preeminent gospel of today. But it is not the Gospel of Christ or of Paul of Tarsus.

Even with that, when the Roman Empire and its component European nations finally came to accept Christianity, from the 4th through the 6th centuries Jews were driven out of Christian lands. The Jew retaliated by contriving Islam, by which they militarized both the Arabs and then the Turks against Christendom. The Islamic wars against the Christian European nations lasted a thousand years, and today they have resumed once again. In the time of Charlemagne, Jews were admitted into his Holy Roman empire, and by the 12th century, if not earlier, it can be demonstrated that so-called converso-Jews were writing Biblical commentaries which came to influence all of Christendom. As we have fully demonstrated in our presentations on Martin Luther and the Reformation, the early Reformers were heavily influenced by these Jews, because under Medieval Jewish influence Christians began to mistakenly consider Jews to be “God's Chosen People”, where they had previously esteemed Jews to be the people accursed by God, which was the original teaching of the apostles.

The apostle John said in his second epistle that “9 Each who going forth and not abiding in the teaching of Christ has not Yahweh. He abiding in the teaching, he also has the Father and the Son. 10 If one comes to you and does not bear this teaching, do not receive him into the house and do not speak to welcome him! 11 For he speaking to welcome him takes a share in his evil works.” Therefore Jews should never have been accepted in Christian lands, so that they could perpetrate the systematization of deception which they had begun within Christian society a thousand years ago. They began by quietly infiltrating the monasteries, corrupting sounder Christian doctrine, and depicting themselves as angels of God. From there they were able to create the circumstances by which they finally achieved their Emancipation under Napoleon, and their efforts are now coming to fruition since their real endeavor is to destroy the Body of Christ.

The Jews are the descendants of the ancient Canaanites and Edomites of the Old Testament; they are the children of those races which created Sodom and Gomorrah, which God hated because of their corruption. Today they are creating Sodom and Gomorrah everywhere. As we read in Paul's epistle to the Romans, in chapter 9, they are indeed Edomites, and Paul describes them as vessels of destruction. In 2 Thessalonians chapter 2 Paul describes those same Jews as Satan sitting in the temple of God, pretending to be god. Today, using the very name of Christ, they have created a gospel of universalism and libertarianism, under which Christians are compelled to co-exist with devils, and the result is that we have a society like Sodom and Gomorrah once again.

It is this gospel and worse which has resulted in what the organized denominations are teaching today. In recent headlines, from the past few days, an organization of Lutheran so-called Christians is demanding that the US import hundreds of thousands of Syrian so-called refugees who are muslims (see the article at Refugee Resettlement Watch entitled Multi-million $$$ Lutheran group lobbies Congress/White House, demands more Syrian Muslim refugees be admitted to US). This is the extent of the systematization of deception, where Christians are being made to support anti-Christs, the very devils who would kill them as soon as they had the chance. In other recent headlines, we see that a man recently made a public proposal of marriage to another man in a Methodist Church in Texas, and he received a standing ovation by the apparently all-White congregation (see the article at the End Times Headlines website titled Man proposes to his boyfriend in Texas Methodist Church, Receives standing ovation from the congregation. A Youtube video of the ceremony was also published.). So the systematization of deception is now so deep that the denominational churches can completely abrogate the Commandments of Christ and publicly flaunt their sin.

The actual process of the systematization of deception is found where denominational churches pick and choose Bible verses to support one position or another while they ignore all the Bible verses that deny the validity of those positions. Truly the days have come of which the prophet Isaiah had said “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isaiah 5:20).

However God shall not be mocked, and in the end the saints shall be restored, as Paul informs us in 2 Corinthians chapter 10 that we should walk with Christ in warfare, “5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled.”

When we as a people submit ourselves to our God, and reject all of His enemies, we shall indeed experience our restoration.