The Gospel of Luke, Chapter 6

The Gospel of Luke, Chapter 6 – June 29th, 2012

Last week discussing Luke chapter 5 we saw at the end of that chapter that Christ pointed out the resistance of people to change from their tired old worn-out doctrines. He did so by illustrating the love of people for the old wine – representing the doctrines which they are accustomed to, over an acceptance of the new wine which is the revelation of truth in Him. He said at Luke 5:39 “And no one drinking the old desires the new, for ‘the old’, one says, ‘is good’.” We have seen for 2,000 years now the willingness of people to cling to the same old Pharisaical ideas, found also in the Roman Catholic church and wherever there is a professional priesthood, rather than read their Bibles and see the clear message of the gospel. Christ said “If you love Me, keep My commandments”. He vociferated those commandments. We must love God, our parents, and our brethren, or racial kindred. That is all that we must do. The other commandments repeated in the New Testament mostly tell us what we must not do, things such as steal, murder, and commit adultery. Everything else that the professional priesthood claims that we must do is a doctrine of man, and not a New Covenant commandment of our God. That is especially true of the sacramental rituals. Yet the New Testament scriptures also tell us that we do not need the priesthood itself: for we are all priests unto Yahweh our God, when we serve our brethren and our White Adamic nations. When we submit ourselves to professional priests, to do their desires, they become our masters and we are disconnected from our God, because no man can serve two masters.

1 And it came to pass on a Sabbath that He was passing through a planted field, and His students had been plucking and eating the grain, rubbing off the husks with their hand.

Here the text follows the papyrus known as P4, and the Codices Sinaiticus (א), Vaticanus (B), and Washingtonensis (W). But the Codices Alexandrinus (A), Ephraemi Syri (C), Bezae (D), and the Majority Text all have the word δευτερόπρωτος (1207) here, rather than the Greek form of “Sabbath”, which Liddel & Scott explain as “the first Sabbath after the second day of the feast of unleavened bread”. The reading of those manuscripts which it has followed explain why the King James version here has the words “the second sabbath after the first”, which make no sense whatsoever, and does not agree with the parallel accounts in the other gospels.

The word σπόριμος (4702) appears only here in the New Testament, and in the parallel accounts at Matthew 12:1 and Mark 2:23, is an adjective, “sown, to be sown, fit for sowing...” (Liddel & Scott) and so here in the plural as a Substantive, though wanting the Article, “a planted field” but literally “the plants” or “plantings”. Therefore the phrase is literally “passing through plantings”.

The word στάχυς (4719) is “an ear of corn” (Liddel & Scott) or “an ear of corn (or growing grain)” (Thayer) and is very often “corn” by many translators of the classics found in the Loeb Library. Yet what Americans think of “corn”, the native grain unknown (from all that I’ve read to this day, although there are some contrary revisionist theories) to the inhabitants of the Greco-Roman world and indigenous to our continent, is not the British idea. To the British, who are responsible for our early Bible translations, our Greek lexicon, many of the translations in Harvard’s Loeb Library, and so a very large part of our Greek scholarship, “corn” is “Any of various cereal plants or grains, especially wheat or oats” (The American Heritage College Dictionary, cf. corn1 2.). So here στάχυς is always “grain”.

The word ψώχω (5597) also appears only here in the New Testament, and it is properly “to rub out” (Liddel & Scott). Here I have inferred the words “off the husks”, endeavoring to fully render the intended meaning related to the grain. This is one of very few places where italicized words appear in the Christogenea New Testament.

We see the law which allows this taking of grain from another's field in Deuteronomy 23:24-25: “24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. 25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.”

2 Then some of the Pharisees said “Why do You do that which is not lawful on the Sabbaths?”

The Codex Bezae (D) has “Look, why do Your students do that which is not lawful on the Sabbaths?”, among many other interpolations which shall be ignored here.

Deuteronomy 5:12-15: “12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. 13 Six days thou shalt labour, and do all thy work: 14 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou. 15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.”

Should people be expected to starve for the sake of the Sabbath? And if one passes a field and plucks a berry or some grain to eat it, because one hungers, is that actually to be considered work? Is it the spirit of the law of the sabbath to prohibit that smallest enjoyment? Or does the law force one to hunger in the circumstances in which he is found? That is where the Pharisees differ with Christ in their interpretations of the law. However, there is more to this story than simply interpretations of the law. Hosea chapter 2 tells us that Yahweh would take away the Sabbaths, among other things, even though the people of the 70-weeks remnant kingdom continued in them, which included Christ Himself and the apostles.

Hosea 2: “1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. 2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; 3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. 4 And I will not have mercy upon her children; for they be the children of whoredoms. 5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. 6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. 7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. 8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. 9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. 10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. 11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.”

I did not treat this at length in my presentation of the prophecy of Hosea, where I concentrated on the historical fulfillment of the words of the prophet concerning the children of Israel. The Septuagint at Hosea 2:11 says “And I will take away all her gladness, her feasts, and her festivals at the new moon, and her sabbaths, and all her solemn assemblies.” Now it should be clear as to why Paul said in Colossians chapter 2: “16 Therefore no one must judge you in food and in drink, or in respect of feast or new month or of the Sabbaths, 17 which are a shadow of future things. Whereas the body is of the Anointed”. Hosea 2:11 clearly states that the sabbaths and feast days would be taken away by Yahweh. The actions of Christ were a sign of the fulfillment of Hosea 2:11, and although we have no record of Christ explicitly stating as much, Paul apparently understood it. We as Christians should seek to follow the laws of our God, and we should do so voluntarily. That includes the law of the Sabbath. When we do, it is certainly to our benefit and our credit. But we are not saved by keeping the law: rather, we are only saved by the mercy of our God.

3 And replying Yahshua said to them “Neither have you read that which David did when he and those who were with him had hungered. 4 As he entered into the House of Yahweh, and taking the bread of the presentation he had eaten and had given to those with him, which is not lawful to eat except only for the priests.”

Or “Have you not read...?”, both the NA27 and the King James Version, along with other versions, have the statements of Christ at verses 3 and 4 together as a question, which is a valid alternative reading.

The law concerning the bread which Christ refers to is found in Leviticus chapter 24: “5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. 6 And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. 7 And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. 8 Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. 9 And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.”

The account where David and those with him ate the presentation bread of the tabernacle is found at 1 Samuel chapter 21: “1 Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee? 2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place. 3 Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present. 4 And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women. 5 And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel. 6 So the priest gave him hallowed bread: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.”

5 Then He said to them: “The Son of Man is Prince of the Sabbath.”

Isaiah 58: “13 If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: 14 Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.”

If the Sabbath day belongs to Yahweh, and if Christ calls Himself “Lord of the Sabbath”, then indeed Christ must be indirectly asserting that He is Yahweh God Incarnate. He must also be indirectly asserting that He has the authority and is indeed showing the fulfillment of Hosea 2:11 and the prophecy which says that the Sabbath requirement is taken away. In its place, He urges us to do well on the Sabbath, following His example. In the Christian covenant, we should serve our brethren, the body of Christ, which is the true tabernacle of our God - on the Sabbath day and every day.

6 Then it happened on another Sabbath that He entered into the assembly hall to teach, and there was a man there and his right hand was withered. 7 But the scribes and the Pharisees were closely observing Him, if He would heal on the Sabbath, in order that they would find to bring an accusation against Him. 8 But He knew their reasonings, and said to the man having the withered hand: “Arise, and stand in the middle.” And rising up he stood. 9 Then Yahshua said to them: “I inquire of you, whether it is lawful on the Sabbath to do good or to do bad, to save or to lose a life?” 10 Then looking around at them all, He said to him: “Extend your hand.” And he did so, and his hand was restored.

The Codices Alexandrinus (A) and Bezae (D) have “his hand was restored as the other”, the Codex Washingtonensis (W) has “his hand was restored to health”, and the Majority Text has further “his hand was restored to health as the other”. The text follows the papyrus P4, and the Codices Sinaiticus (א), and Vaticanus (B).

11 And they were filled with a want of understanding, and discussed with one another what they could do to Yahshua.

The Codex Bezae (D) reads the final clause of this verse: “...and they debated with one another how they may destroy Him.” The text of this passage in Luke may have been read “and they discussed with one another what they could do with Yahshua.” Luke does not necessarily indicate that they were already plotting to kill Him, although the reading in the Codex Bezae interpolates as much. However in Mark's record of this event, such a sentiment certainly is expressed. Mark 3:1-6 record this event, and upon the healing of the man with the withered hand Mark relates this at verse 6: “And the Pharisees departing immediately with the Herodians gave counsel against Him, how they may destroy Him.”

In all of the gospels there are many later mentions of a plot to kill Christ. Christ revealed to His apostles as recorded in Matthew chapter 17 and Mark chapter 9 that men would kill Him. Around the same time, we see in Luke 13:31 the statement that “The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.” Later in His ministry, in the Gospel of John we read of the plot of the leaders to kill Him from the time that he raised Lazarus from the dead, which happened in the closing months of His ministry, before that final fateful Passover. John 11:53 finishes his account of that event with the statement that “Therefore from that day they [meaning the high priests and the Pharisees] determined that they would kill Him.” We also see in Luke chapter 22 :2 where it says “And the chief priests and scribes sought how they might kill him; for they feared the people.” But here in Luke and in Mark chapter 3 we see that the Pharisees were plotting to kill Him at this much earlier time.

12 And it came to pass in those days that He departed for a mountain to pray, and was passing the night in the prayer of Yahweh. 13 And when day came He called to His students, and chose out twelve from among them whom He then named “ambassadors”: 14 Simon whom He also named Petros and Andreas his brother, and Iakobos, and Iohannes, and Philippos, and Bartholomaios, 15 and Maththaios, and Thomas, and Iakobos son of Alphaios, and Simon who is called the “zealot”, 16 and Iouda the brother of Iakobos, and Ioudas Iskarioth who had become a traitor.

This is the first time that ἀπόστολος (652), appears in Luke. The word is common in classical Greek and it is basically “a messenger, ambassador, envoy...” (Liddel & Scott), which I have chosen to always translate “ambassador” and not merely to transliterate “apostle” as so many other translators prefer to do. I did not choose “messenger” so as not to confuse the term with another common Greek word, ἄγγελος (32), or “angel”, which is most literally a messenger.

While Matthew does not describe the apostles and list them until a later time, in the tenth chapter of his Gospel, the chronology of this event as it appears in Luke is indeed supported by Mark chapter 3, in relation to the healing of the man with the withered hand. However Mark's list of the twelve original apostles differs somewhat. Here is Mark 3:16-19: “16 And He made these the twelve: Simon whom He also labeled with the name 'Petros', 17 and Iakobos the son of Zebedaios and Iohannes the brother of Iakobos and He labeled them with the name 'Boanerges', which is 'Sons of Thunder', 18 and Andreas and Philippos and Bartholomaios and Maththaios and Thomas and Iakobos the son of Alphaios and Thaddaios and Simon the Kananean 19 and Ioudas Iskarioth, he who also betrayed Him.” Mark does not record the sermon which Christ gave to His students and the multitude of followers at this time.

Mark calls the second Simon “the Kananean”, or “man of Kana”, while Luke calls him “the zealot”. Mark wants Jude, whom Luke calls “Iouda the brother of Iakobos” , where Mark then lists Thaddaios immediately after James the son of Alphaios. It is possible that Thaddaios is another name for Jude, seeing where he is listed. Or it is also possible that Luke, who did not record this except through various witnesses years later, whereas Mark's testimony comes directly from Peter, did not know of a Thaddaios who had later been replaced by Jude. This is more plausible, since it is unlikely that Thaddaios had three names: Jude, Thaddaios, and Lebbaeus. Matthew at 10:3 in his gospel calls him “and Lebbaeus, whose surname was Thaddaeus ”. Thaddaios is Lebbaeus but Thaddaios is not Jude. It is also more plausible since Thaddaios was not considered the brother of James the son of Alphaios by either Mark or Matthew, however Jude is listed as the brother of James the son of Alphaios, and calls himself the brother of James in his epistle. John puts Jude among the disciples of Christ in John 14:22.

Where Luke says “Iakobos son of Alphaios” and then “Iouda the brother of Iakobos”, the relationships are only implied and are not at all explicit in the Greek. There is no place where Alphaios is mentioned in connection with Iakobos where the relationship is explicitly stated, here or in either Matthew 10:3, Mark 3:18, or Acts 1:13. However since the brothers of Christ are explicitly mentioned in several places, James must be the son of Alphaios, which is the primary use of the Greek construction in the first place. The relationship of Jude to this James is certain since this surely is the Jude of Matt. 13:55 and Mark 6:3, where the relationship of both Jude and James to Yahshua is explicitly stated, and he is also the Jude of the epistle (Jude), where the author explicitly calls himself the “brother of James”.

Iouda and Iakobos, or Jude and James, are the brethren of Christ, and His half-brothers through his mother Mary. It is evident, as we have illustrated many times here, that Mary had several children later in life: at least three sons and two daughters, after she gave birth to Christ, whom both Luke (2:7) and Matthew (1:25) call her firstborn son. After Christ, whom Luke says was supposed to be the son of Joseph, James and his other brothers must be sons of Mary by Alphaios, and there is a good Biblical reason for that which goes beyond this identification here. If Joseph was the legitimate heir to the throne of David, and if later he had other sons, those other sons would have a claim to that throne since Christ was not Joseph's genetic son. For this same reason, both Cain and Abel were trying to fill the office of priest in Genesis chapter 4. Yet if Joseph had no other sons, and Mary's later children are sired by another husband, then Christ is indeed Joseph's only legitimate heir, although He was actually raised up by Yahweh for Joseph. Therefore if Joseph died before he had other sons, Christ can be considered a son raised up as an heir to Joseph by Yahweh Himself, even though the conception happened before Joseph actually died. So while Mary indeed had other children later in life, she must have had them by another man, and here we see that James is mentioned as the son of Alphaios.

About “Ioudas Iskarioth who had become a traitor”, the Codices Alexandrinus (A), Washingtonensis (W) and the Majority Text all have the word “Iskariotes”. The Codex Bezae (D) has “Skarioth”. The papyrus known as P4, and the Codices Sinaiticus (א) and Vaticanus (B) have Iskarioth. The word is certainly a transliteration into Greek of the Hebrew words “ish” (Strong’s Hebrew #377) and “Kerioth” (Strong’s Hebrew #7152), which Strong himself notes, albeit with less certainty and citing #7149 instead of #7152, at his definition of the word Ἰσκαριώτης (2469). The city Kerioth is mentioned in the Old Testament at Joshua 15:25, Jeremiah 48:24 and 41, and Amos 2:2. Iskarioth surely means “man of Kerioth”. The town of Kerioth was on the original border of Judah and Idumaea, and was one of those towns of Judaea that the Edomites had moved into. The nature of Judas is revealed, when Christ states rhetorically “Have I not chosen you twelve? Yet one from among you is a false accuser [devil]!” This is recorded at John 6:70. John again records of Christ at John 13:10-11 that “10 Yahshua says to him [to Peter]: 'He who is bathed does not have need except to wash the feet, but is entirely clean. And you are clean, but not all!' 11 For He knew the man betraying Him. For this reason He said that 'You are not all clean'.” If Judas was not clean, he could not have been an Israelite, since Yahweh promised to cleanse all Israel without exception. Therefore the scriptural evidence is overwhelming, that Judas Iscariot was an Edomite.

17 And descending with them He stood upon a level place [He was finished with His prayers], and a great crowd of His students, and a great multitude of people from all of Judaea and Jerusalem and the seacoast of Turos and Sidon, 18 who had come to hear Him and to be healed from their diseases. And those being disturbed by unclean spirits had been cured.

The Codices Sinaiticus (א) and Washingtonensis (W) have in part “Jerusalem and the regions beyond,and the seacoast of Turos and Sidon”. The Codex Bezae (D) appends to verse 17 the following: “...and a great multitude of people from all of Judaea and other cities coming”, and wants the words “who had come” at the beginning of verse 18.

Here we find the circumstances described are the same as those which are found in Matthew at the end of chapter 4 and starting from chapter 5, and therefore this must be the same Sermon on the Mount which Matthew had recorded. While there are differences in what is said, they are easily accounted for when it is realized that Luke must have had a different witness to the words than Matthew did. It cannot be assumed that either Luke or Matthew were there to hear it themselves. Luke first appears in the historical narrative of the New Testament in Acts chapter 16. Matthew describes his own selection as an apostle in chapter 9 of his gospel. Luke admits getting his gospel from eyewitnesses, and Matthew must have gotten the material for the early chapters of his gospel from other witnesses as well. Once it is realized that different witnesses may well have supplied the account of the Sermon on the Mount for the two gospel writers who recorded it, it is easy to imagine why the words of Christ are presented differently in each. While Christ surely said all that was recorded, different witnesses would remember different parts of His discourse, and have different perspectives concerning what they should record since evidently neither record is complete.

While we cannot assume that all of these people here gathered were Israelites, it can be assumed that at least most of them were. The 42,000-plus people who returned from Babylon had indeed grown into a people which was strong enough to break the yoke of the Greek Seleucid kings of Syria by the time of the Maccabees circa 155 BC, which was over 350 years from the building of the second temple. Thereafter they remained free until Roman times, approximately 90 years later when they also put up a considerable resistance to Rome but did not prevail. Even when Rome took Jerusalem, which was achieved by Pompey in 63 BC, it was with a very large faction of Judaeans on the side of the Romans, during a civil war between those who supported the Pharisees and those who supported the Sadducees. So, aside from the absorption of Edomites, Canaanites, and other diverse peoples by this time – some whom must have even been remnants of old Israel who escaped captivity, the Judaeans as a people must have been spread back through all of these places before the time of Christ, which the pages of Josephus also help to establish.

19 And all the crowd sought to touch Him, because power comes out from Him and heals all.

This statement is substantiated later on, in Matthew chapter 9, Mark chapter 5, and in Luke chapter 8, where in all three gospels we see described the woman with the issue of blood who merely sought to touch the hem of His garment, and when she did, she was healed.

Psalm 103: “1 Bless the LORD, O my soul: and all that is within me, bless his holy name. 2 Bless the LORD, O my soul, and forget not all his benefits: 3 Who forgiveth all thine iniquities; who healeth all thy diseases; 4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; 5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's. 6 The LORD executeth righteousness and judgment for all that are oppressed. 7 He made known his ways unto Moses, his acts unto the children of Israel. 8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy.” None of this ever changed with the New Covenant, which is made for those same people. Also, the mercy of Yahweh God towards Israel is without exception. We must bear that in mind reading its promises.

20 Then He, raising His eyes to His students, said “Blessed are the poor, because yours is the Kingdom of Yahweh. 21 Blessed are those hungering now, because you shall be filled! Blessed are those weeping now, because you shall laugh!

Proverbs 28: “26 He that gives to the poor shall not be in want: but he that turns away his eye from him shall be in great distress.”

From Zechariah chapter 11, which has everything to do with the establishment of the New Covenant, from verse 7: “And I will feed the flock of slaughter, even you, O poor of the flock.”

From Ezekiel chapter 34: “16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment. 17 And as for you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats. [The rams are all saved, the goats all go into the Lake of Fire, Matthew chapter 25.] 18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? 19 And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet. 20 Therefore thus saith the Lord GOD unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.”

David was a type for Christ, and here in Ezekiel the reference is to Christ Himself. Note that David, before he was made a king, was a shepherd of his father's flocks, and so it is with Christ. From 1 Samuel 16: “19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.”

22 Blessed are you when men hate you and when they separate from you and they reproach and they cast out your name as evil because of the Son of Man: 23 Rejoice in that day and leap, for behold, your reward is great in heaven! For in accordance with these same things did their fathers do to the prophets.

Luke 21:16-17: “16 But you shall be handed over even by parents and brethren and kinsmen and friends, and they shall kill some of you, 17 and you shall be hated by all on account of My Name.”

2 Chronicles 36: “15 And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: 16 But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy.” Yet the mystery of this iniquity is explained in Jeremiah chapter 2, Ezekiel chapter 16, and in the lesson of the good and bad figs in Jeremiah chapter 24.

Ezekiel 16: “1 Again the word of the LORD came unto me, saying, 2 Son of man, cause Jerusalem to know her abominations, 3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.” The people of Judah had race-mixed with all of those accursed by Yahweh. So it was in ancient Palestine, and the jews of today are the descendants of these very same bad figs.

The enemies of Yahweh our God have always accounted those who told the truth as criminals. So it was in the days of the prophets of ancient Israel, and so it is with those who tell the truth today. The apostles and the martyrs were not slain by the Romans because they were preaching peace, love and joy. The Reformers were not persecuted by the popes because they were sinful in the eyes of God. It is the Kenite-Canaanite-Edomite-Jew dragon which always gives its power to the beast. Wherever the beast rules, evil is given legitimacy for the sake of empire, and freedom becomes an imposed tyranny. The famous question, “why can't we all just get along?”, is a product of anti-Christian propaganda. The idea of Libertarianism is also an anti-Christian concept. The true Christian resists evil, rejects it from his community, and naturally becomes the enemy of a wicked state.

24 “But woe to you who are wealthy, because you hold your consolation! 25 Woe to you who are full now, because you shall hunger! Woe to those laughing now, because you shall mourn and you shall weep!

From the Wisdom of Sirach 31: “4 The poor laboureth in his poor estate; and when he leaveth off, he is still needy. 5 He that loveth gold shall not be justified, and he that followeth corruption shall have enough thereof. 6 Gold hath been the ruin of many, and their destruction was present.”

If you are wealthy, you have more than likely used the gifts which God has blessed you with to your own advantage. From James chapter 5: “1 Come on, those who are wealthy now, weep, crying out upon your coming hardships! 2 Your wealth is putrefied and your garments have become moth-eaten! 3 Your gold and silver are corroded and their corrosion shall be for a testimony to you and it shall eat your flesh as fire. You have saved up for the last days. 4 Behold, the wages of the laborers reaping your fields which have been withheld by you cry out, and the cries of the harvesters have entered into the ears of the Prince of Armies! 5 You have lived luxuriously and lewdly upon the earth: you have nourished your hearts in a day of slaughter! 6 You have condemned, you have murdered the righteous, who did not oppose you!” According to James, if one is rich, one has evidently short-changed those in his employ, so that he himself can live luxuriously.

The most basic difference between a well-off Christian and a rich anti-Christ, in my opinion, is that the well-off Christian seeks to be a good steward and to use his wealth in order to help his kindred and his community in meaningful ways. On the other hand, the wealthy jew seeks to use his wealth in order to gain still more power and control over the people and community around him.

Revelation 7: “16 They shall hunger no longer, nor shall they thirst any longer, nor shall the sun fall upon them nor any burning heat, 17 because the Lamb who is in the midst of the throne shall shepherd them and shall guide them to fountains of living waters, and Yahweh shall wipe every tear from their eyes!”

26 Woe when all men speak well to you, for in accordance with these same things did their fathers do to the false prophets!

When you seek to please men, you become a compromiser and end up negotiating the Truth of God. So it was in ancient Israel, and so it is to this day, even in some circles within Christian Identity.

27 “But I say to you, to those listening, love your enemies. Do well to those hating you. 28 Speak well to those cursing you. Offer prayers for those abusing you. 29 To him striking you upon the cheek, you offer also the other. And from him taking your cloak, do not also forbid your shirt. 30 You must give to each who is asking, and from him taking your belongings do not demand back.

Christ is speaking to “those listening”, or “to those who are hearing”. In John chapter 10 He said: “25 … I have spoken to you and you do not believe! The works which I do in the name of My Father, these things testify concerning Me. 26 But you do not believe, because you are not My sheep! 27 My sheep hear My voice, and I know them and they follow Me, 28 and I give to them eternal life and they are not lost forever and one shall not snatch them from My hand.” In Matthew chapter 13 He said: “Because to you it is given to know the mysteries of the kingdom of the heavens, but to those it is not given. 12 For he who has, it shall be given to him and he shall have abundance. But he who does not have, even that which he has shall be taken from him! 13 For this reason I speak to them in parables, because seeing they shall not see and hearing they shall not hear nor shall they understand”. Christ Himself also said in Matthew chapter 15 that “I have not been sent except to the lost sheep of the house of Israel!”

David hated the enemies of God, and yet we see in Acts 13:22 this quote from the Old Testament, where Yahweh God testifies that “I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.” From Psalm 139 we see these words of David: “19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. 20 For they speak against thee wickedly, and thine enemies take thy name in vain. [Pronouncing “Jesus” does not make one a Christian!] 21 Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? 22 I hate them with perfect hatred: I count them mine enemies. 23 Search me, O God, and know my heart: try me, and know my thoughts: 24 And see if there be any wicked way in me, and lead me in the way everlasting.” Likewise the apostle John tells us 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 we are not to be forced into interpreting these words of Christ as if we should apply them to everyone on the face of the planet. We are not to love or to have community with the enemies of Yahshua Christ our God. We are not to interpret these words in any manner in application to anyone outside of the “lost sheep of the house of Israel”, because if Christ came for them only, then these words apply to them alone. Christians are to love their race first, and then share everything they have in order to provide for their kindred brethren in Christ. All others are excluded.

31 “And just as you wish that men would do to you, you likewise do to them. 32 And if you should love those loving you, what benefit is it to you? For even the wrongdoers love those loving them. 33 And indeed if you should do good to those doing you good, what benefit is it to you? Even the wrongdoers do this. 34 And if you should loan to from whom you hope to receive, what benefit is it to you? Even the wrongdoers loan to wrongdoers that they would receive back their belongings.

If we treat all of those of our race, whether friend or foe, whether near or remote, as we ourselves want to be treated, then our Father in heaven shall reward us for it. If we accept a loss of our property for the advantage of our racial brethren, then our Father in heaven shall reward us for it.

35 But you should love your enemy and do good and loan nothing hoping return and your reward will be great, and you shall be sons of the Highest, because He is kind to the ungrateful and the wicked.

Of course, all of the children of Adam are already children of Yahweh (Luke 3:38; Acts 17:28), and especially the children of Israel (Deuteronomy 14:1). Statements such as this one which says “you shall be sons of the Highest” are assurances of the recognition of those of our race as children of God, when their behavior merits such recognition. (Romans 8:1-17 and 9:4; Galatians 4:4-5; Ephesians 1:5). Galatians 4:4-5: “4 And when the fulfillment of the time had come, Yahweh had dispatched His Son, having been born of a woman, having been subject to law, 5 in order that he would redeem those subject to law, that we would recover the position of sons.” We recover our position as sons by seeking to do the will of our Father.

36 “You must be compassionate just as your Father is compassionate. 37 And you must not judge, that you would not be judged. And you must not condemn, that you would not be condemned. Acquit, and you shall be acquitted.

The first sentence of verse 37 may be better read in its context: “And you do not bring to trial, that you would not be brought to trial” (compare Paul’s remarks at I Cor. 6:1-11). While κρίνω (2919) is basically to judge, it means so in the sense “IV...2. to bring to trial, accuse...Passive to be brought to trial...3. to pass sentence upon, to condemn” (Liddel & Scott), and especially here, being used with verbs meaning “to condemn” and “to acquit”. Judgment and condemnation here are used in the legal sense, not in the moral sense, and the statement having to do with acquittal demonstrates as much. The word rendered “to acquit” twice here is ἀπολύω (630), “to loose from...undo 2. to set free from, release or relieve from...to acquit...” (Liddell & Scott), and with the verbs “to judge” and “to condemn” it certainly should be “to acquit”, where the King James Version. Has rendered it as to forgive. On the other hand ἀφίημι (863), and not ἀπολύω, is the usual verb translated as forgive in the A.V.

Many would pervert the meaning of the text here, attempting to force one into accepting people of all sorts, or with all kinds of wicked proclivities. These are perverted minds who would twist the word of God in order to legitimize the practice of all unseemliness for themselves. Rather we are not to judge the wicked, but to expel them from our community, separating ourselves from them so that Yahweh may judge them (i.e. 1 Cor. 5:9-13; Rev. 22:15).

Christ told us in Matthew chapter 13 to forgive the repentant sinner as often as he may sin against us. Paul told us how to handle unrepentant sinners in 1 Corinthians chapter 5, where he writes “9 I had written to you in the letter, not to associate with fornicators: 10 not at all with the fornicators of this Society, or with the covetous, or rapacious, or idolaters, seeing that you are therefore obliged to come out from the Society. 11 But presently I have written to you not to associate with any brother if he is being designated a fornicator, or covetous, or an idolater, or abusive, or drunken, or rapacious; not even to eat with such a wretch. 12 What is it to me to judge those outside? Not at all should you judge those within you. 13 But those outside Yahweh judges; 'you will expel the wicked from amongst yourselves.'” Therefore we forgive our repentant brethren of their errors, and we expel those who are unrepentant from our community, praying that God judges them. Perhaps we should also pray that they somehow repent and are spared such earthly judgment.

38 Give, and it shall be given to you. A good measure pressed, shaken, overflowing shall they put into your bosom. For in the measure which you measure shall it be measured in return to you.”

Some of the manuscripts have “For in that same measure by which you measure shall it be measured in return to you.” The measure by which you judge others is the measure by which you yourself shall be judged. If you are unforgiving towards your people, then Yahweh your God shall be unforgiving with you.

Matthew chapter 18: “23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”

39 Then He spoke to them a parable: “Is any one blind able to guide the blind? Would they not both fall into a ditch? 40 There is no student above the teacher, but all having been restored he shall be as his teacher.

Of course no Christian should seek to exalt himself above Christ, but we all should seek to be like Him. The word καταρτίζω (2675) in the King James Version here is perfect. The word means “to adjust or put in order again, restore...II. to furnish completely...” (Liddell & Scott) and while according to that same source it was used in the perfect passive participle, κατηρτισμένος, from the time of Herodotus to mean well-furnished or complete, yet I would assert that each of the children of Israel being restored, shall indeed be complete. The word καταρτίζω also appears in 2 Corinthians 13:9 and at Ephesians 4:12, among other places.

2 Corinthians 13:9, in part: “… And this we also pray for: your restoration.”

Ephesians 4: “11 And He has given the ambassadors, and the interpreters of prophesy, and those who deliver the good message, and the shepherds - teachers, 12 towards the restoration of the saints, for the work of ministering for building of the body of the Anointed, 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”

41 Now why do you see the stick in the eye of your brother, but the beam in your own eye you do not perceive? 42 How are you able to say to your brother, ‘Brother, let me extract the stick which is in your eye’, yourself not seeing the beam which is in your eye? Hypocrite! Extract first the beam from your eye, and then you will see clearly to extract the stick which is in the eye of your brother.

Those who would seek to judge their brethren must be free of reproach themselves. For this reason, among other things in 1 Timothy which he wrote in reference to ministers and supervisors of the Christian assemblies, Paul wrote of prospective ministers that: “In like manner reverent ministers, not double-tongued, not addicted to much wine, not shamefully desirous of gain, holding the mystery of the faith with a clean conscience. But even they must be scrutinized first, then being void of offense they must minister.” (1 Timothy 3:8-10). At the same time men who are set in positions to judge must recognize that since all men are sinners, they must judge their brethren mercifully, if they themselves expect mercy when judged. From Romans 3:4: “...Yahweh will be true, and every man a liar, just as it is written, 'that you should be just in your words and you shall prevail when you are judged.'”

43 “For there is not a good tree making rotten fruit. Contrarily, neither is there a rotten tree making good fruit.

Even though all men sin, and all have sinned and fallen short of the glory of God, every child of God has the capacity to do good with the right instruction and guidance. Every child of God shall do good at the restoration. Yet none of the enemies of God can ever do good, regardless of instruction. They can never be pleasing to God. They are all bastards born contrary to His will. The Gospel message is the dividing point between the wheat and the tares. As John the Baptist said, recorded in Matthew chapter 3: “10 But already the axe is laid to the root of the trees: surely any tree not producing good fruit is cut down and cast into the fire! 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”

44 For each tree is known by its own fruit. Indeed they do not gather figs from thorns. Nor could they harvest grapes from bramble-bush. 45 The good man brings forth good from the good treasure of the heart, and the wicked brings forth evil from the wicked. From the abundance of the heart his mouth speaks.

There are a lot of apparently White people who do wicked things, who are really bastards and not sons. Likewise, there are a lot of good White people who are caught up in the world, who have never heard the real Gospel message, and who have been taught to sin. Here we are told not to gather grapes from thorns, or figs from thistles. We must seek out our racial kindred and bring them to the Gospel. But we should never try to find good fruit in bad trees. We should never bring the Gospel message to those of other races, since those bad trees can never produce good fruit. Yet since there are tares among the wheat, and since until the harvest it is difficult to tell the tares and the wheat apart, the Gospel must be allowed to do that which it is supposed to do: to divide the wheat and the tares for us.

46 “Now why do you call Me ‘Prince, Prince’ yet do not do the things which I say?

The judeo-Christians all claim Christ as Lord and King, but most of them have no idea what he has actually said.

47 Every one who coming to Me and hearing My words and doing them, I will show to you what he is like. 48 He is like a man building a house who dug up and deepened and placed a foundation upon the bedrock. And a flood coming, the river burst forth against that house, yet was not able to shake it because it was well built. 49 But he who hears and does not is like a man building a house upon the earth without a foundation, which the river bursts forth against, and immediately it collapses, and great comes the breaking of that house!”

From Psalm 18: “1 I will love thee, O LORD, my strength. 2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. 3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.... 30 As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him. 31 For who is God save the LORD? or who is a rock save our God? 32 It is God that girdeth me with strength, and maketh my way perfect.”

From 1 Corinthians chapter 3: “11 For another foundation no one is able to place besides that which is established, which is Yahshua Christ. 12 Now if anyone builds upon that foundation gold, silver, precious stones, timber, fodder, straw, 13 the work of each will become evident; indeed the day will disclose it, because in fire it is revealed; and of what quality the work of each is, the fire will scrutinize. 14 If the work of anyone who has built remains, he will receive a reward. 15 If the work of anyone burns completely, he will suffer loss, but he himself will be preserved, although consequently through fire.”

When we trust in Yahweh our Rock, and build good things upon the foundation which He has given us, then our works shall stand in the end. If we do not do so, we shall face greater trials in this life, however we shall still see the Kingdom of Heaven, if indeed we are born from above. Regardless of our sin, anyone who would throw a child of Yahweh our God into the Lake of Fire is a real murderer, for he hates his brother, and he who hates his brother has not God.