The Gospel of Luke, Chapter 17

The Gospel of Luke, Chapter 17 - 10-12-2012

In Luke chapter 16, Christ is recorded as having given a lengthy discourse concerning wealth and the love of mammon, or riches. Beginning with a parable which warns concerning the behavior of the “sons of light” as opposed to the “sons of this age”, He continued with a warning about those forcing their way into the Kingdom of God, and then presented another parable in an example of a wealthy man who had failed to extend assistance to the poor man, Lazarus. All of this actually presents diverse parts of a consistent moral lesson concerning the behavior of the “sons of light”. That they should not act as the “sons of this age” in pursuit of unrighteous riches, wealth obtained through unjust means, that they should be wary of those outsiders forcing their way into the Kingdom of God, and that if they were to become wealthy, they risk losing their own reward in the Kingdom in the event they forsake their brethren as the rich man had not considered the needs of Lazarus.

Studying the history of Christian Europe one should recognize that many from the noble classes thought that it was beneficial to have the anti-Christ jewish usurers around for the sake of commerce. Kings used these jews in the hopes of they themselves profiting from jewish vice and usury. In the meantime the jews acquired great wealth, having the business of usury and capital exclusively to themselves since Christians were barred from such practices. If Christians had only heeded the words of Christ in Luke chapter 16, they may have recognized the connection between the pursuit of wealth and the infiltration and corruption of the Kingdom of God, which has led to the very situation which we suffer today.

1 Then He said to His students: “It is impossible for scandals not to come, but woe to him through whom they come! 2 It would be better for him if a mill stone is placed around his neck and he were cast into the sea than he should be offended by the least one of these!

The word σκάνδαλον (4625), scandals, may have been rendered in this context as offenses. The word appears only here in Luke but it is often used by Paul, and it is defined as “a trap or snare laid for an enemy...metaphorically a stumbling-block, offence, scandal” (Liddell & Scott). It is obviously the source for our English word scandal. Aside from the words for sin, the usual words for offense or transgression in the Greek, as the King James Version translates them, are παράβασις (3847) and παράπτωμα (3900). It appears to this commentator, that scandals, or σκάνδαλα, seem to be the sins which men are trapped into making, either through deceit or through weakness, where the others seem to be purposeful on the part of they who commit them.

These words of Christ were in response to the parables which He gave in Luke chapter 16. They come immediately after the parable of the Rich Man and Lazarus. The warning seems to be leveled at the wealthy, who in their riches neglect the future of the Kingdom of God, which lies in its children. Rather, the wealthy of this world have historically taken advantage of children, and do so today, corrupting them for their own gain.

In a different conversation in Matthew Chapter 18 we see a similar discourse: “6 But he whom would offend [from a verb derived from σκάνδαλον] one of these little ones who believes in Me, it is better for him that a millstone would be hung around his neck and he be drowned in the depth of the sea! 7 Woe to Society because of offenses! Indeed it is a necessity for offenses to come, but woe to that man through whom the offense comes! [The occurrences of the word offense(s) are from the same word σκάνδαλον seen here in Luke 17.] 8 Now if your hand or your foot entrap you, chop it off and cast it from you: it is good for you to enter into life crippled or lame than having two hands or two feet to be cast into the eternal fire! 9 And if your eye entraps you, take it out and cast it from you: it is good for you with one eye to enter into life than having two eyes to be cast into Gehenna for the fire!” [The word entrap(s) is from that same verb derived from σκάνδαλον.]

3 Watch yourselves! “If your brother should do wrong admonish him, and if he should repent, forgive him. 4 And if on each of seven days he should do wrong to you and seven times should turn to you saying ‘I repent’, you forgive him.”

The King James reading, where it has “and seven times in a day”, is based upon the Codices Alexandrinus (A), Washingtonensis (W) and the Majority Text. Here the text of the Christogenea New Testament follows the codices Sinaiticus (א),Vaticanus (B), and Bezae (D).

Here we see the measure by which Yahweh our God shall forgive us, and by that measure we should forgive our repentant brethren:

Jeremiah 33:8: “And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.”

Ezekiel 37:23: “Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.”

If we expect Yahweh to cleanse us of our sins, then we must forgive our brethren theirs. From Matthew chapter 7: ““1 Do not condemn, in order that you would not be condemned. 2 For with the judgment by which you condemn, you shall be judged, and with the measure by which you measure, it shall be measured with you. 3 Now how do you see the stick which is in the eye of your brother, but the beam which is in your own eye you do not perceive? 4 Or how do you say to your brother ‘Let me extract the stick from your eye’, and behold, the beam is in your eye! 5 Hypocrite! Extract first the beam from your eye, and then you will see clearly to extract the stick from the eye of your brother!” [Those who want to throw any of the children of Yahweh into the Lake of Fire should heed these things.]

5 And the ambassadors said to the Prince, “Add to our faith.” [Literally “Add faith to us.”] 6 Then the Prince said: “If you have faith as a grain of mustard, you may say to this mulberry tree ‘You must be rooted up and be planted in the sea’, and it would submit to you.

With faith we must overcome our trials. With faith, our trials either fall to the wayside, or are made easy for us to bear. With faith we can move mountains, figuratively speaking. In our faith we regard our trials as nothing.

Romans 8: “18 Therefore I consider that the happenstances of the present time are not of value, looking to the future honor to be revealed to us. 19 Indeed in earnest anticipation the creation awaits the revelation of the sons of Yahweh. 20 To transientness the creation was subjected not willingly, but on account of He who subjected it in expectation 21 that also the creation itself shall be liberated from the bondage of decay into the freedom of the honor of the children of Yahweh. 22 For we know that the whole creation laments together and travails together until then.” The phrase “whole creation” refers to the creation of the Adamic man, as Paul illustrates further on in his discourse, at Romans 8:31-38 where he is compared to “any other creation”.

1 Peter 1: “3 Blessed is Yahweh, even the Father of our Prince Yahshua Christ, who according to His great mercy has engendered us from above into a living hope through the resurrection of Yahshua Christ from among the dead, 4 for an inheritance incorruptible and undefiled and unfading, being kept in the heavens for us 5 who are being preserved by the power of Yahweh through faith for a salvation prepared to be revealed in the last time. 6 In which you must rejoice, if for a short time now it is necessary being pained by various trials, 7 in order that the test of your faith, much more valuable than gold which is destroyed even being tested by fire, would be found in praise and honor and dignity at the revelation of Yahshua Christ, 8 whom not having seen you love, in whom now not seeing but believing you rejoice with an indescribable and illustrious joy, 9 acquiring the result of your faith: preservation of your souls. ”

7 “Who from among you having a servant plowing or tending sheep who coming in from the field, says to him ‘Immediately, coming forth you recline!’ 8 Rather would you not say to him ‘Prepare something that I may have dinner, and girding yourself serve me while I eat and I drink, and after these things you shall eat and drink’? 9 Does he not have thanks for the servant that he do the things appointed?

The words found at the end of verse 9, “I trow not”, literally “I think not”, are found in the Codices Alexandrinus (A), Bezae (D), Washingtonensis (W), and the Majority Text. The text of the Christogenea New Testament follows the third century papyrus P75, and the Codices Sinaiticus (א) and Vaticanus (B).

Men have servants from whom they expect to always and continually be served. God has servants and when they serve Him, He serves them in turn. From John chapter 13: “12 Therefore when He washed their feet and took His garments and reclined again, He said to them: 'Do you know what I have done to you? 13 You call Me ‘Teacher’ and ‘Prince’, and you speak well, for I am. 14 Therefore if I, the Prince and the Teacher, have washed your feet, you are also obliged to wash the feet of one another. 15 For I have given to you an example in order that just as I have done for you, you also should do. 16 Truly, truly I say to you, a servant is not greater than his master nor an ambassador greater than he who sent him. 17 If you know these things, you are blessed if you would do them.'”

10 Thusly also you, when you have done all the things appointed to you, say that ‘We are useless servants, who were obliged to do what we have done’?”

The question is rhetorical. Useless servants fulfill their obligations and stop there. Useful servants fulfill their obligations happily and seek to do more. The good master finds value in his servants and rewards them after they have fulfilled their obligations. Yahweh God is indeed such a master.

However not anybody can claim for themselves to be a servant of Yahweh the God of Israel. Men choose their servants, and it is not the other way around. Yahweh has stated many times, that He has chosen Israel, and not only Israel but their seed after them: the descendants of genetic Israel alone are the servant race of God.

Psalm 136: “21 And gave their land [the land of the Canaanites] for an heritage: for his mercy endureth for ever: 22 Even an heritage unto Israel his servant: for his mercy endureth for ever.”

Isaiah 41: “1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. 3 For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring.”

Isaiah 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.”

Isaiah 44: “21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. 22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.”

Isaiah 49: “3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified.”

Jeremiah 30: “10 Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.”

Jeremiah 46: “27 But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid. 28 Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.”

Ezekiel 28: “25 Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob.”

Luke 1: “54 He has come to the aid of His servant Israel, to call mercy into remembrance, 55 just as He spoke to our fathers, to Abraham and to his offspring for the age” The New Testament Israel of Luke is the same Old Testament Israel of the prophets. Only they are the servants of God, here to fulfill His purposes.

11 And it came to pass, while traveling to Jerusalem, that He had passed through the center of Samaria and Galilaia, 12 and upon His coming into a certain town they encountered ten leprous men who had stood afar off.

The Codex Sinaiticus (א) has “ten leprous men went to meet Him” and wants the words “who had stood afar off”.

13 And they raised their voices saying “Yahshua, Master, have mercy on us!” 14 And seeing them He said to them “Going, show yourselves to the priests!” And it happened that with their going off they were cleansed. 15 Then one of them, seeing that he was healed, returned with a great voice extolling Yahweh, 16 and fell upon his face by His feet thanking Him, and he was a Samaritan. 17 And replying Yahshua said “Were not ten cleansed? Then where are the nine? 18 Are there none found returning to give honor to Yahweh, except he who is of another race?” 19 And He said to him, “Arising go, your faith has preserved you.”

The word ἀλλογενής (241), means “of another race, a stranger”, according to Liddell & Scott, and it appears only here in the New Testament. While the word certainly may be used to signify a non-Adamic or non-White person, that interpretation is not compulsory, for it may only signify that the man is merely a non-Judaean, or a non-Israelite. The Greek definition of “race”, as the words γενεά and γένος were employed, often being narrower than our modern definition, could signify a tribe or other subdivision within a nation, or even only a particular family. According to Liddel & Scott, Herodotus and others used the word to describe a tribal subdivision within a nation. However the word was also used to describe the people of a nation, as Liddel & Scott also attest with examples from Greek literature. The man, being a Samaritan, was most certainly an Adamic man since it was Adamic people from all over Mesopotamia which the Assyrians had brought into Samaria, along with the remnant of Israel which remained there.

The word faith in the phrase “your faith has preserved you” may just as well have been translated as belief. Modern Christians often attach a special esoteric or spiritual meaning to the word faith. However the Greek word πίστις is merely trust or faith or belief in something, or confidence or an assurance in a thing, and it is the common word used to express all of those ideas. The man simply believed that he was cleansed by God through Yahshua, and He was, and Yahshua credited the man for having that belief. The man's faith was only a belief that Yahshua had healed him. In contrast, and as Paul defines it in Romans chapter 4, the faith of Abraham was the belief that God was true when He said that many nations would come from out of his loins, from his physical descendants, as Yahweh had promised him. Therefore whenever the word faith is used in the Bible, it does not necessarily refer to the specific Christian faith, which is properly summed up in a profession of the belief that Christ came and died in order to redeem the children of Israel. Notice, of course, how ungrateful the nine children of Israel were here, even though they were cleansed of their leprosy. How many times have we all taken gifts from God and from each other for granted?

20 Then being asked by the Pharisees when the Kingdom of Yahweh would come, He replied to them and said: “The Kingdom of Yahweh does not come along with observation. 21 Nor shall they say ‘Behold, it is here!’ or ‘it is there!’ For behold! The Kingdom of Yahweh is among you!”

The popular Dispensationalist interpretation is that Christ said that “the Kingdom of God is within you”, as the King James Version and other popular translations reads the Greek text here. The word rendered among, or in those other versions within, is ἐντός (1787), and with the Genitive plural pronoun ὑμῶν, “you”, is rendered “among” in order to avoid any misunderstanding of the intended meaning. Thayer properly explains this, where in his Greek-English Lexicon at ἐντός he states: “... ἐντός ὑμῶν, within you, i.e. in the midst of you, Lk. xvii. 21...” and he cites a similar usage in Xenophon’s Anabasis 1.10.3 for an example. Thayer goes on to explain: “...others [others’ interpretations here], within you (i.e. in your souls), a meaning which the use of the word permits (ἐντός μου, Ps. xxxviii. (xxxix.) 4; cviii. (cix.) 22, etc....), but not the context...” [brackets and emphasis mine].

Paul’s use of the synonym ἔσω (2080) at I Corinthians 5:12 is much like the use of ἐντός here. There he talks of unrepentant sinners to be put out of the assembly, and he asks: “12 What is it to me to judge those outside? Not at all should you judge those within you.” Translating that passage, I purposely used the term within, the King James Version also has it there, in order to help to illustrate what the term should mean here in Luke 17:21. In Paul's statement the pronoun for you is also plural, and in context the phrase clearly means “among you”, as it refers to individuals among a larger group. That is how this similar phrase should be understood here in Luke, for Christ is saying “the Kingdom of Yahweh is among you”, meaning that it is in the midst of the group of people whom He is addressing.

The general context in which the phrases “Kingdom of God” or “Kingdom of Heaven” are used throughout the Scripture also helps to establish the veracity of this as the correct interpretation. Among the many examples are these:

Matthew 19:24: “And again I say to you, it is easier for a camel to pass through the eye of a needle than for a wealthy man to enter into the Kingdom of Yahweh!” It does not say that the Kingdom of God could not enter into the wealthy man, but that the wealthy man could not enter into the Kingdom.

Matthew 21:31, in part: “Truly I say to you that the tax-collectors and the whores shall go into the kingdom of Yahweh before you!” Likewise, publicans and whores enter into the Kingdom, not the Kingdom into them.

Mark 10: “13 And they had brought to Him children in order that He may engage with them, but the students admonished them. 14 And seeing it Yahshua was annoyed and said to them: 'Let the children come to Me. Do not prevent them, for of such as these is the Kingdom of Yahweh!'” Here we see that the Kingdom of Yahweh is composed of people, such as these children. It is not in people, but people are in it.

Luke 13: “28 And there shall be weeping and gnashing of teeth, when you should see Abraham and Isaak and Jakob and all of the prophets in the kingdom of Yahweh, but you are being cast outside. 29 And they shall arrive from east and west, and from north and south, and they shall recline in the kingdom of Yahweh.” The Kingdom is not taken out of the undeserving, but rather the undeserving are excluded from the Kingdom.

Mark 9:1: “1 And He said to them: 'Truly I say to you that there are some of those standing here whom shall by no means taste of death until they should see the Kingdom of Yahweh having come with power!'” Or as He says in John, that “unless a man should be born from above, he is not able to see the Kingdom of Yahweh.” If the Kingdom of Yahweh was within these faithful people whom Christ speaks of, then they would not have to see it, nor would they have to wait for it. Neither does the Kingdom actually come with observation, as Christ says here in Luke, that “20 … The Kingdom of Yahweh does not come along with observation. 21 Nor shall they say ‘Behold, it is here!’ or ‘it is there!’ For behold! The Kingdom of Yahweh is among you!”

We see the kingdom, but we do not see it coming, because we – or at least, those of us who are children of Israel – we are the Kingdom. Christ told the larger group that “the Kingdom of God is among you” because it was, for the Kingdom of God is Christ as King of His people who were right there among the greater population of Judaea. When Christ rules over the earth populated by His people, then the Kingdom of Yahweh shall be established. From Luke chapter 1: “32 He shall be great and He shall be called ‘Son of the Highest’ and Yahweh God shall give to Him the throne of David His father, 33 and He shall rule over the house of Jakob for the ages, and of His Kingdom there shall be no end!”

22 Then He said to His students: “The days are coming when you shall desire to see one of the days of the Son of Man, and you shall not see. 23 And they shall say to you ‘Behold, He is there!’ or ‘Behold, He is here!’ You should not depart nor give pursuit.

The days are indeed upon us, and have been for some time now, where we do desire to see the return of Christ, to deliver us from this present evil world. And it is at this very time, more than any other in the past, that men have stood up claiming for themselves to be some sort of Messiah, or even Christ Himself having returned.

A lengthy prophecy concerning the future destruction of Jerusalem and punishment upon the enemies of Christ, mingled with a prophecy concerning the coming of the Kingdom of Heaven and the return of Christ, is given by Yahshua and is recorded in Luke Chapter 21, which is a parallel record of the same discourse of which parts are also found in Matthew chapter 24 and Mark chapter 13. That discourse is of such a nature because it consists of one answer to three questions concerning the time of the destruction of Jerusalem, the time of the fulfillment of the age, and the time of the return of Christ. However these words of Christ found here in Luke chapter 17 are clearly part of a somewhat earlier and separate discourse. Any resemblance which they have with Matthew chapter 24 is rather easy to account for once that is realized, and once it is realized that many of the things which Christ taught were things that He must have repeated often, with one gospel writer including one such occasion in his gospel, while another gospel writer included a record of a different such occasion. This has already been made apparent here in several places as we have proceeded through the gospel of Luke, and contrasted it to parts of the other gospels.

Matthew 24:4 records a statement similar to this one in Luke 17:23: “And replying Yahshua said to them: “Watch lest anyone should deceive you! 5 For many shall come by My Name saying ‘I am the Christ’, and they shall deceive many.”

In the first few centuries of Christianity many men were preaching false Christs, meaning that they were attributing teachings to Yahshua Christ which He did not actually intend for us. But it is not evident in the records which we have that they were claiming to actually be Christ. There were also several minor would-be Messiah figures in Jerusalem around the time of Christ, such as Judas the Gaulonite, who was described by Josephus, and who was really just a tax-protester. None of these fits the circumstances which Yahshua Christ relates here. Here Yahshua tells us specifically that many would come claiming to be Him, and that has not happened until this present era. Over the last two centuries, there have been many figures explicitly claiming to be the Christ, meaning an advent or reincarnation of Yahshua Christ. Among these are the Korean named Sun Myung Moon, another Korean named Ahn Sahng-Hong, Marshall Applewhite, Jim Jones, Bahá'u'lláh, and a host of several dozens of other assorted freaks and circus clowns. Therefore if this prophecy can only be seen to have been realized in more recent times, because there is no such attestation of its having happened in the early centuries of Christianity or at any other time, then the other related prophecies given here must also apply to more recent times.

24 For even as lightning flashing illuminates from beneath this part of heaven to beneath that part of heaven, thusly shall the Son of Man be in His day.

This is similar to a statement found in Matthew chapter 24: “27 For just as lightning comes out from the east and appears so far as the west, thusly shall be the coming of the Son of Man.”

Many commentators want to see a special application to the record of Christ's use of the words east and west as they are recorded in Matthew 24:27. However this version in Luke refutes that we must interpret those words in any special manner. Rather, either analogy, whether east-to-west or one-part-of-heaven-to-another, only draws a picture for the listener which depicts how sudden the coming return of the Christ would be when it happens.

25 But first it is necessary for Him to suffer many things and to be rejected by this race.

The words “this race” can only refer to the corrupt mixed race of Judaea, and it was clearly they who were responsible for the Crucifixion. It cannot properly be rendered generation, as the term is used today, because a great number of the people of that time were avid listeners of Christ, and were not His opponents. It is rather the Canaanite-Edomite infiltrated leadership of Judaea which rejected Him and sought to destroy Him.

This facet of the Gospel, that Christ was not going to take the throne of David immediately, is one in which Paul had the hardest time convincing the people to whom he preached. The people who expected Christ, also expected Him to restore the kingdom to the children of Israel and to rule over them as King at that time. This is evident at John 6:15, where it is recorded that the people wanted to seize Christ and make Him their king right then. Later it is even in the words of the apostles recorded at Acts 1:6-7: “6 So then they who were gathered asked Him, saying 'Prince, then at this time shall You restore the Kingdom to Israel?' 7 And He said to them: 'It is not yours to know the times or the seasons which the Father has placed in His own authority.'” The people, and even the apostles, did not at all understand the prophecies, but only that the Messiah had arrived and should be their king. Much later, talking about his struggle against the jews, Paul says in Acts chapter 26: “22 However obtaining assistance from Yahweh, unto this day I have stood bearing testimony to both the small and the great, saying nothing outside of the things which both the prophets and Moses said are going to happen, 23 whether the Christ was to suffer, whether first from a resurrection from the dead is a light going to be declared to both the people and to the Nations.”

26 And just as it was in the days of Noah, thusly it shall be in the days of the Son of Man. 27 They were eating, they were drinking, they were marrying, they were giving in marriage, until the day in which Noah entered into the vessel and the deluge had come and destroyed all.

There is a similar statement in Matthew 24:37-39. These are the comments made concerning those verses when that chapter was presented here last year: In Revelation chapter 20, we see that Satan – the Adversary, which is World Jewry - deceives the hordes of Gog and Magog to come against the people of God. These are the world's other races, who are all the tools of Satan. In Ezekiel chapters 38 and 39, the enemies of God come under cover (which is the pretense of immigration) like a cloud covering the land to surround the people of God. In Jeremiah 31:27-30, the House of Israel and the house of Judah are sown with the offspring of beasts. In Isaiah 56:9-10, speaking of the ultimate regathering of Israel, we see the invitation to "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." At Joel 2:25 Yahweh promises the Children of Israel: “And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, [and He calls them] my great army which I sent among you.” So we see in all this that we are already surrounded by our enemies, that our would-be conquerors are already here, and that all of this is indeed permitted to come upon us as a test from Yahweh our God. All of these end-time prophecies converge in this understanding. That is how a great war could be waged against us, while at the same time Christ says that “just as the days of Noah, thusly shall be the coming of the Son of Man. 38 For as they were in those days before the deluge eating and drinking, marrying and giving in marriage”. We are in the midst of that war right now, and our people do not even know it is being fought! Such is the Jewish World Order of political correctness, multiculturalism and diversity, which is all tantamount to World Communism. [That is the end of the quote from my Matthew presentation.]

Today we are being devoured socially, by mingling our seed with the seed of beasts, “marrying and giving in marriage”. In the days of Noah, a reference to the events of Genesis chapter 6, the fallen angels came down and mingled themselves with the daughters of men: a race-mixing society had developed, just like the one which we see has developed here today. The jews, being descended in part from Cain and from the Rephaim, it is evident that the same parties responsible for the corruption then are also the primary perpetrators of the same corruption today. These other races which share in the general communion of our White nations, these are the violent ones who are taking the Kingdom of Yahweh by force; the “every man” who “presseth into” the Kingdom, as the King James Version has Luke 16:16. The apostle Jude in verses 12-13 of his epistle calls these infiltrators “spots in your feasts of charity, feasting together without fear, tending to themselves, clouds without water being carried away by the winds late-autumn trees without fruit, twice dead being uprooted stormy waves of the sea foaming up their own shame, wandering stars for whom the gloom of darkness is kept forever!” Likewise the apostle Peter calls them “stains and disgraces reveling in their deceits feasting together with you”, among other things similar to what Jude said about them.

Obadiah 15 promises the destruction of all those eating and drinking upon Yahweh's holy mountain who are not of His people: “For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. 16 For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.” They shall all swallow from the cup of Yahweh's wrath.

28 Likewise just as it came to pass in the days of Lot, they were eating, they were drinking, they were buying, they were selling, they were planting, they were building, 29 but in the day Lot departed from Sodom, it rained fire and sulfur from heaven and destroyed all.

Jude also compares the sins of Sodom and Gomorrah to the events of Genesis chapter 6, where after mentioning the “angels which left their first estate” in verse 6, which is a reference to the events of that chapter of Genesis, Jude then says in verse 7 of his epistle: “as Sodom and Gomorra and the cities around them in like manner with them committing fornication and having gone after different flesh are set forth an example, undergoing the punishment of eternal fire.” Fornication, which is defined there by Jude as the pursuit of different flesh, is also the word used by Paul in 1 Corinthians chapter 10 to describe another race-mixing event, first recorded in Numbers chapter 25, that of the sons of Israel who committed fornication with the daughters of Moab. By this we know, that the “marrying and giving in marriage” in the words of Christ here at Luke 17:27 are surely a reference to race-mixing. The “eating and drinking”, as we see here with the eating, drinking, buying, selling, planting and building of the people of Sodom and Gomorrah, is merely a reference to the fact that although consumed in sin, life went on in these cities as though there was nothing wrong, until the day when the judgement of Yahweh and sudden destruction came upon them.

30 In accordance with these things it shall be in the day that the Son of Man is revealed!

All of these circumstances shall be extant at the return of Christ. All of these circumstances are extant today, at this very time, and therefore we pray that Christ delivers us shortly.

31 In that day, he who shall be upon the housetop, and his vessels in the house, must not go down to take them. And he in the field likewise must not return for the things behind. 32 You remember the wife of Lot. 33 Whoever would seek to preserve his life shall lose it, but whoever would lose it shall be kept alive.

Entering the Kingdom of Heaven, we must account worldly possessions as nothing. Seeking to preserve our lives, we may lose them. Forsaking this life and its possessions, we shall find that a greater one awaits us. Lot's wife was being saved out of Sodom, however she was concerned for the city, and she suffered for it as it was being destroyed.

34 I say to you, in that night there shall be two men upon one couch, one shall be taken and the other shall be left alone. 35 There shall be two women grinding grain together, the one shall be taken and the other left alone.”

The words “men” and “women” do not appear in the Greek in verses 34 and 35, but are inferred from the gender of the Articles and pronouns. The Codex Sinaiticus (א) wants all of verse 35.

The text found in the King James Version at verse 36 of Luke chapter 17 is attested to only by the Codex Bezae (D) and by some late Latin and Syriac manuscripts, and in two late Greek minuscules which are designated by the numbers 700 (11th century) and 579 (13th century). The passage does not exist in the Majority Text, yet the King James Version included it. The Codex Bezae (D) reads: “Two men shall be in a field. One shall be taken and the other shall be left alone.”

Those being taken are not being raptured. The parable of the wheat and the tares, the parable of the net, the parable of the goats and the sheep, all indicate that the wicked are removed from society first, and that they are at that time going to be destroyed. The prayer which Christians are taught to pray by Christ indicates that the good people are left behind, so that things be “on earth as they are in heaven”. It is, in Revelation chapter 21, the city of God which descends to men, and not men which ascend to God. It is, in the promises of the prophets which are also quoted by Paul, the tabernacle of God which comes to dwell with men, and not men who ascend to dwell with God. Real Christians want to be left behind!

37 And replying they said to Him “Where, Prince?” So He said to them: “Wherever the body is, there also shall the eagles be gathered together.”

This is similar to a statement found in Matthew chapter 24: “28 Wherever the corpse may be, there the eagles shall be gathered!” The body, or the corpse or carcass as it is in Matthew 24:28, from the word which Christ used there, the corpse at which the eagles are gathered must be the body of the woman who joined herself to the beast, Mystery Babylon, and there is where the vultures and parasites, or “every unclean and hated bird”, are found, which is described in Revelation chapter 18. Find those nations which are being devoured by the anti-Christ jews and overrun with “every unclean and hated bird”, and you have found the people of God, true Israel. Of course, the description can apply only to the White race.