Paul’s First Epistle to the Thessalonians, Part 3: Who Opposes True Christianity?

We are stressing this aspect of Paul’s epistle to the Thessalonians here because there are many fools today who have been led to doubt the actual historical existence of a man named Jesus Christ, and they disparage and deny all the records of His existence. Along with that, they have obfuscated or sought to destroy what His existence really means to the people of Europe, and why those people, for the most part, voluntarily accepted Christianity. This too, is the work of the Jews in the modern era. But many Whites, and especially White Nationalists, who are disaffected with corrupt Judeo-Christianity, have been deceived by this Jewish treachery. We are confronted with them frequently.

As we argued in our last presentation, these ancient records are legitimate. There are other such records we have not yet discussed, such as the letters of Pliny the Younger, who in 97 AD was attempting to suppress Christianity in Bithynia. The persecution of Christians in the time of Pliny and the emperor Trajan was made on the basis that Christianity undermined the authority of the Roman State. These also support our position, and all together the ancient records prove beyond doubt that the traditional narrative concerning the historicity of Jesus Christ and the development of early Christianity is certainly correct.

Towards the end of 1 Thessalonians chapter 2, Paul had referred to the Jews who were persecuting himself and the other apostles of Christ, “who killed both the Lord Jesus and the prophets, and persecuted us, and are not pleasing to God, and contrary to all men.” Saying these things, Paul was recollecting his experiences not only in Judaea, but in Thessalonika and Beroia as it is recorded in Acts chapter 17. It is clear from the accounts in Acts and from many statements in Paul’s epistles that those Edomite Jews who rejected the Gospel of Christ persecuted Christians not only in Judaea but throughout the Roman world, and as they persecuted Christians they also enlisted and agitated pagan Romans and Greeks against the Christians. One place this is evident is in Acts chapter 17 where it is described that the Jews had recruited men to set the whole city of Thessalonika in an uproar against the Christians.

Paul then said here that those Jews were “Preventing us from speaking to the Nations that they would be preserved”. Where Paul concluded in that same place that “the wrath has come upon them at last”, we discussed at length how he must have understood that Rome was about to turn on the Edomite Jews who were in control of Judaea and that Jerusalem would be destroyed, as he inferred in Romans chapter 16. The Edomite Jews, acting like the proto-Bolsheviks that they were, had been agitating troubles with Rome for many years before the actual revolt of 65-70 AD. The hostility towards Christians only exacerbated the Jewish agitation.

In the last verses of the chapter, Paul discussed how he had tried to return to see the Christians at Thessalonika, but that more than once he had been hindered by the Adversary, or Satan, and by saying that he was actually referring to those same Jews who, as Luke described in Acts chapter 17, were persecuting him from city to city to the point where he was forced to depart from Macedonia. This is where we pick up the narrative as we commence with 1 Thessalonians chapter 3, where Paul mentions that after departing Macedonia he had gone to Athens, and that corresponds with the end of Acts chapter 17 and the speech which he had given on the Areopagus.

But before we commence with this epistle, we would like to illustrate certain parallels in this account to the position of true Christians today, because there is nothing new under the sun. At the end of our last presentation, we gave a somewhat off-the-cuff rant concerning certain so-called White Nationalists who are actually cooperating with the Jews rather than with true White Christians. This is what nearly all of the secular White Nationalists are doing today, and just like the pagans of old they are not only cooperating with the Jews, but often even joining with the Jews in the persecution of true White Christians.

Primarily, this is how they are cooperating with Jews: because they accept the abhorrent Jewish narrative concerning the Old Testament and the nature of Christ and His apostles. From this point most secular White Nationalists are split into two groups: those who work with most Christians in spite of this acceptance, and those who hate all Christians because of this acceptance. Of the first group, which includes David Duke, Kevin MacDonald, and Jared Taylor, we say that they work with most Christians because on account of the Jews they frequently reject Identity Christians. The second group includes Kyle Hunt and a host of other clowns at Stormfront and other so-called White nationalist forums, who hate Identity Christians perhaps even more than they hate Judeo-Christians or the Jews themselves. Perhaps they do this because Identity Christians are more proactive than most Judeo-Christians, and they fail to properly distinguish them from the Judaized variety, or perhaps they do this because they actually are Jews posing as White Nationalists. (Zogbots.org has done an expose on Kyle Hunt and his wife Sinead McCarthy.)
 

If we believed that either Christ or His apostles were Jews, then we know that we ourselves could not possibly be Christians. But instead, we are Christians because we know with certainty that the Jews are not the people of the Old Testament, and we also know that at least most of our own White ancestors had actually descended from the Israelite people of the Bible. Secular White Nationalists reject the mountains of evidence we have to prove our case, and instead they prefer to side with the Jews. They side with the Jews on both issues: Jewish identity and European identity, failing to examine any of the evidence. Then, to make matters worse, secular White Nationalists adopt the arguments which are used by the Jews themselves against Identity Christians, and even go so far as wrongly accusing them of wanting to be Jews. Why would they do these things, since they themselves pretend antipathy towards Jews? But this is what men such as Kyle Hunt have done. Hunt pretends to despise Jews, yet he quickly learns all that they have to say about ancient history, the Bible, and religion, and he repeats it practically verbatim. Men who do these things may as well be Jews themselves.

We do not blame anyone for despising what is called “Judeo-Christianity”. The phrase itself is an oxymoron, and in substance it is really only rabid zionist Judaism and Jewish supremacism. We fully understand all of that, and we ourselves should despise it as well as the secular White Nationalists. But “Judeo-Christianity” is not real apostolic Christianity. It is Judaism packaged in a pseudo-Christian wrapper. We would assert that so-called secular White Nationalists do not understand true Christianity, which today is only found in what we call Christian Identity, and that none of them have ever even taken the time to look into the assertions of Identity Christians deeply enough to understand them. If the secular White Nationalists really knew what we stood for, even if they did not accept it, they should still know enough not to persecute us, if indeed they are true White Nationalists.

But Kyle Hunt recently published an article lampooning Christian Identity, and its primary sources list many Jewish-controlled websites such as Wikipedia, JWA, Faithweb, Britam, jewishencyclopedia.com and Gnostic Warrior. Hunt obtained his understanding of supposed Christian Identity beliefs from Jews citing the Gnostics, the Masons, the Kabbalah, the Talmud and other nefarious sources, all of which are odious to Identity Christians. Then in his article he attempted to associate Christogenea with all of those sources, taking bits and pieces of our own articles out of context. He went so far as to claim that the only place from which we could get certain of our beliefs are the books of the Talmud and the Gnostic Gospels. But we do not cite those writings anywhere in the hundreds of articles which we have written. We have often disparaged the Talmud, and we have always rejected the Gnostic Gospels as the spurious work of Alexandrian Jews. (We have even frequently expressed criticism of Wesley Swift where he had sometimes cited writings he claimed were found in the Zohar.) We do not employ any of those sources to support any of our assertions concerning either the Bible or history. Hunt also cited British Israel sources, and neither do we agree with most of the material which comes from the British Israel associations, who also often hate us because they too are friendly to the Jews. So Hunt learned all about us from our enemies, and took it for granted that our enemies accurately reflect what we believe. He attributed many of their assertions to us, when we profess none of those things which he said that they assert. Kyle Hunt has blindly swallowed, or has perhaps willfully adopted, all of the Jewish lies concerning Christian Identity. But in his article he also created many of his own lies. It is Kyle Hunt who is a tool for the Jews, just like the ancient pagans of Rome. Kyle Hunt is a cuck for Satan, to use a rather prurient term that he himself employed.

The article we mention here has been discussed in the Christogenea forum, but we felt a need to address it here at length, because not all of our listeners have the time to wade through the material at the forum. We also discuss this because Hunt’s article is representative of the common attacks which neo-pagans, secular White Nationalists and other scoffers frequently make against Identity Christians.

The only sources employed at Christogenea as an offer of proof concerning the truths of our Christian Identity profession are characteristically non-Jewish academic language resources, Classical European and Near Eastern histories, the histories of Flavius Josephus, documented archaeological discoveries, and ancient Scripture and copies of Scripture found in archaeology. Our assessments of what we have learned from these sources are absolutely consistent with what is found in both the Old and New Testaments. We stand on solid ground. But the Whites among our adversaries, if indeed they are White, refuse to face us on that ground, so they employ the subterfuge against us which they have learned from the Jews.

Paul of Tarsus himself distinguished between the people of the Old Testament and the Jews in Acts chapter 26 where he said “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.” With this one simple statement we may perceive that the twelve tribes of the ancient children of Israel are not the Jews, and that the Jews are not the twelve tribes. We may learn why that is true by examining the histories of Josephus for the inter-testamental period, as well as many other writings found in the Old and New Testaments. Paul himself had revealed the nature and identity of the twelve tribes in his epistles in places in his writing such as Romans chapters 4 and 9, 1 Corinthians chapter 10 and Galatians chapters 3 and 4. These things are all consistent with both Old Testament and Classical history. But in order to understand the analogies Paul makes in those chapters, one must understand both the Old Testament and Classical and ancient history as Paul had understood them.

Paul also foresaw the wrath of God which was to come upon the ancient Roman world, and for that reason he stated here in 1 Thessalonians chapter 2 that the Jews were “Preventing us from speaking to the Nations that they would be preserved.” Those nations to whom Paul sought to bring the Gospel were the same as the twelve tribes that he mentioned in Acts chapter 26. Accepting the Gospel of Christ, a White Christian nation can be preserved from the wrath of God. This is not understood by secular White Nationalists, or by pagans, or by Judeo-Christians, because the real core message of the Gospel is not taught in the so-called “Judeo-Christian” churches, or in the popular “Judeo-Christian” writings.

For us, the Bible represents a compact with God which He made exclusively to a particular family of nations. Those nations are to be separate from all others, abstain from fornication and idolatry, following certain basic moral principles which are generally natural to our White race. That is the manner in which nations are preserved. So we must ask: how can any so-called secular White Nationalist be opposed to that? If they are, it is only because they have a deviant underlying agenda.

The nations are promised preservation in the Gospel when they keep the commandments of Christ, which are the basic moral principles of the laws of God, and when the individuals of those nations practice brotherly love and engage in self-sacrifice for the benefit of their own people and their own communities. This is what it means to “believe in Jesus”, because this is what Jesus had taught. This is the core message of the Gospel. This is the message that the Jews tried to prevent Paul from spreading, because the Jews have always been averse to basic Christian morality, instead wanting to use European Whites as prey for play and for profit as they had already been doing. Now we must ask: how is that message not conducive to the preservation of European nations and cultures? And how can any secular so-called White Nationalist be opposed to that? If they are, it is only because they have a deviant underlying agenda. And for that, they may as well be Jews.

Today, Identity Christians understand the true reasons for the wrath of God which is coming upon the modern world, and we know that there is no salvation in any of the plans of men. Perhaps that is why secular White Nationalists really hate us, because we will not go along with their wanting to play god. But without God, ultimately they are all failures. As Identity Christians, our ideals and motives are pure, we strive to love all of our White brethren who do not side against us with the enemies of our God. So the secular White Nationalists who hate us may as well be Jews. And that is especially true since one way or another, they blindly accept the lies of the Jews. They are no better than the ancient pagans who threw their own kindred to the lions for the sake of entertaining and gratifying both degenerate Romans and sadistic Jews. But we are not going to bow to them, nor shall we ever be intimidated by them.

So in 1 Thessalonians chapter 2, Paul recounted the persecution of himself and his fellow Christians at the hands of the Jews and the pagans that the Jews managed to agitate and incite against them (who were “cucks” like Kyle Hunt), and he relates how he was forced to depart from Macedonia, having no opportunity to return to Thessalonika, and here, commencing with chapter 3 of this epistle, he speaks of that departure:

3:1 Wherefore no longer being contained, we were pleased to be left behind in Athens alone,

Where Paul says “no longer being contained”, the Greek word is στέγω (Strong’s # 4722), for which the King James Version has “we could no longer forbear”. If the King James Version reading were accurate, we could only wonder how Timothy and Silas stayed behind in Berea, as Acts 17:14 indicates. But according to Liddell & Scott, the word στέγω is primarily to “cover closely, so as to keep a fluid either out or in”, although it has other uses in different contexts. Since Paul was closely followed and watched for by his enemies, as the account in Acts chapter 17 indicates, he was contained, or perhaps constrained, in his liberty to move about as he pleased. In this regard we read the following from Luke’s account: “13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. 15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.” Evidently being free of the Jews pursuing him in Macedonia, once in Athens Paul was no longer travelling under cover and the close watch of both his enemies and his companions, and he was comfortable enough to send those who had escorted him to Athens back to Macedonia, so he expresses that here.

We see that once Paul arrived in Athens, he sent those who had brought him there back with a message to Timothy and Silas who were still in Berea. So Paul was “left behind in Athens alone”, as he tells us here in 1 Thessalonians 3:1. Then here in verse 2 we learn that upon the arrival of Timothy and Silas in Athens, Paul sent Timothy again to Thessalonika, so he says “… we were pleased to be left behind in Athens alone”:

2 and sent Timotheos our brother and minister of Yahweh in the good message of the Anointed, for which to establish and to encourage you concerning your faith, 3 that no one is shaken by these tribulations.

There are many variations in verse 2 among the extant ancient manuscripts. The Codex Vaticanus (B) has only “Timotheos our brother and fellow worker”, wanting the words “of God”. The Nestle-Aland text (NA27), following the Codex Claromontanus (D), has “fellow worker” in place of “minister”; the Majority Text has “Timotheos our brother and minister and fellow worker of Yahweh”; the text of the Christogenea New Testament follows the Codices Sinaiticus (א) and Alexandrinus (A). Yet other variations are found among later mss.

So Paul mentions sending Timothy back to Thessalonika from Athens, but he does not make mention of Silas, who we later learn, in verse 6 of this chapter, seems to have remained with Paul. This also once again helps to establish that the Silas of Acts is the Silvanus of Paul’s epistles. Now both men are together with Paul, as we see from the opening verse of this epistle that Timothy and Silvanus are with him when this is written, where it is evident that Timothy has returned from Thessalonika to catch up with Paul again in Corinth. This epistle will be brought to the Thessalonians, and both men are with Paul again when the second epistle to the Thessalonians is written a short time later.

This first time Paul sends Timothy back to Thessalonika, while he is still in Athens, it is not clear whether Timothy bore an epistle to the Thessalonians from Paul. If he did, it was not this epistle, and this would actually be the second, and not the first, epistle to the Thessalonians. This is only conjectural since there is no indication of another epistle, but it is evident that Paul probably wrote many more letters than the fourteen which survive to us, since his ministry endured for approximately twenty-seven years.

We do not always mention them, but there are explanatory subscripts for each of Paul’s epistles. We do not consider them to be a part of the original text because it is evident from their nature that they are explanatory notes added to the end of each epistle by early Christians, and as they are found in the various ancient manuscripts they often disagree with one another. So we excluded them from our translation. For 1 Thessalonians, in the subscript as it appears in the Majority Text and the Codex Alexandrinus (A), this epistle was written in Athens. However it is not possible that Timothy brought this epistle to Thessalonika the first time Paul sent him there from Athens, because in verse 6 of this chapter Paul writes of the report which Timothy had brought “to us from you”, and Paul already stated that he was alone when Timothy and Silas came to him in Athens! Furthermore, he had sent for Timothy and Silas from Berea, and not from Thessalonika. So Paul must have written this epistle later, while he was in Corinth, as the subscript states in certain other manuscripts. In the majority of the early Uncials, the Codices Sinaiticus (א), Vaticanus (B), Claromontanus (D), and in the 3rd century papyrus P30, the subscripts supply no location for the writing of the epistle.

Here Paul tells us why he sent Timothy back to Thessalonika so quickly: to assure the Thessalonians that none of his party were “shaken by these tribulations”, a reference to the persecutions suffered at the hands of the Jews and pagans. This is another of many similar examples, that Christians should never be intimidated by their adversaries, regardless of their methods and tactics. Paul was, in essence, fighting Bolshevism as it existed in the first century, and for two hundred years in Judaea before that time.

The latter half of verse 3 and all of verse 4 constitute a parenthetical statement where Paul makes a reference to the necessary defense of the faith:

(For you yourselves know that for this we are set. 4 Even when we were with you, we forewarned you that we are about to be oppressed, just as it also has happened and you have seen.)

In a letter of 97 AD written from Bithynia, Pliny the Younger had written to the emperor Trajan that “In fact, this contagious superstition is not confined to the cities only, but has spread its infection among the neighbouring villages and country. Nevertheless, it still seems possible to restrain its progress.”

The warnings of the oppression of Christians are found in the Gospel of Christ, and it is they which Paul must have used as the basis for the warnings to the Thessalonians of which he speaks here. As Christ had said, in Matthew chapter 10, “23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.” In other words, His apostles would always have a refuge in one town or another and for as long as they needed one. For that reason, when Paul had arrived in Corinth and there were early attempts to persecute him there, he received an assurance, as it was recorded by Luke where it says in Acts chapter 18: “9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.” In Acts 18, the reference to the fact that there were many of the people of God in Corinth was not a reference to the Jews. Rather, when the Jews had later brought Paul before the Roman proconsul Gallio, in order for him to hear their charges against Paul, Gallio had the Jews themselves chastised and scourged rather than Paul.

Now Paul elaborates upon some of what he has already said:

5 For this reason even I no longer being contained, sent for which to know of your faith - whether the Tempter has tempted you, and our labor should come to no purpose.

The words tempter and tempted are from two different forms of the same Greek verb, πειράζω (Strong’s # 3985). The verb, according to Liddell & Scott, primarily means “to make proof or trial of” and in that sense, “to try or tempt a person, [to] put him to the test” where it is used as it is here with the Accusative case of person. As the words appear in our English rendering, the first occurrence is a Substantive, a Participle accompanied by a definite article where it refers to a particular tempter. The second occurrence is an Aorist Active 3rd person form of the verb. Therefore it describes a particular tempter whom Paul describes as doing the act of tempting those Christians at Thessalonika. This same form of this word was used at Matthew 4:3, in the account of the temptation of Christ in the Gospel: “And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.”

In 1 Thessalonians 2:18 Paul had used the term for Satan as a reference to those Jews who persecuted him and who had hindered him from returning to Thessalonika. In that same manner here he uses this term, the Tempter, referring to a particular tempter, to describe those same Jews who were afflicting the Thessalonians themselves. Since it is they who had incited the pagan Thessalonians against the Christians, Paul had already said in chapter 2 of this epistle that “ye also have suffered like things of your own countrymen, even as they have of the Jews”, referring to the events recorded in Acts chapter 17 where the Jews “being jealous and taking certain wicked men from the markets making a riot threw the city into confusion”. So Jews are the collective Satan of 1 Thessalonians chapter 2, and the Jews are the collective Tempter of 1 Thessalonians chapter 3.

Next, Paul commends the Thessalonians for the report of what Timothy found when he had returned to Thessalonika from Athens:

6 But now Timotheos, coming to us from you, and having announced to us the good news of your faith and love, and that you always have a good memory of us, longing to see us, exactly as we also you, 7 because of this we have been encouraged, brethren, concerning you, in all of our oppression and anguish, because of your faith.

Here Paul verifies by the circumstances that he had sent Timothy to Thessalonika from Athens, and now Paul is in Corinth. So Timothy returns to Paul, ostensibly meeting him in Corinth, and where Paul says “coming to us from you” he informs us that when Silas had come to Athens with Timothy, Paul must have kept Silas with himself, or perhaps sent him elsewhere in the interim, and sent Timothy off to Thessalonika alone. When Timothy returns to Paul, he informs him that the Thessalonian Christians had remained steadfast in the faith in spite of the persecutions of the Jews.

Paul and his companions themselves facing that same persecution, he expresses the encouragement he feels when learning that the Thessalonians have not succumbed to the Tempter:

8 Because we now live, if perhaps you should stand in the Prince, 9 what gratitude are we able to repay to Yahweh concerning you, for all the joy in which we rejoice on account of you before our God?

In 1 Corinthians chapter 9 Paul told his readers that “2 If to others I am not an apostle, yet at any rate to you I am; indeed the assurance of my message is you in the Prince.” In 2 Timothy chapter 2 Paul spoke similarly where he said “19 Of course the solid foundation of Yahweh stands, having this assurance: ‘Yahweh knows those who are His’ and ‘All who are calling by name the name of Yahweh must withdraw from unrighteousness.’”

In that same manner Paul is assured of life here, meaning that the proof of the legitimacy of his apostleship is in its fruits, and if it bears fruit in the face of such adversity then it is indeed a legitimate apostleship, and that alone is an assurance that it is truly from God. Therefore it is safely concluded that with the assurance that his ministry is true, then Paul is confident that the assurance of eternal life in Christ promised by the gospel which he carried is also true, and since he bore fruit he himself, and those who labored with him, had a certain assurance of partaking in that promise.

Finding the Gospel and the promises are true through the assurances in which he rejoices, Paul asks how it could even be possible for him to show sufficient gratitude to God. This is indeed a signal proof of the truth of Christianity: That it would be exceedingly persecuted and yet it would endure, and the White European world would become a Christian world in spite of the trials of the martyrs, that all of this, the success and the adversity, was foretold in the words of Christ Himself, and that it indeed happened precisely as Christ had both promised and warned. Paul saw the beginnings of the fulfillment of those promises and the accompanying warnings, and that was enough proof for him, to be confident in the veracity of his message.

10 Night and day begging beyond excess for which to see your person, and to furnish the things deficient in your faith.

The Nestle-Aland Novum Testamentum Graece (NA27 and NA28), along with the King James Version and older manuscript editors such as Stephanus, continue the interrogation, which ends at verse 9 here, through the end of verse 10. Of course, there was no punctuation in the original Greek. But it is clear to us that the text of verse 10 is the answer to the question which Paul asks in verses 8 and 9. At least two of the 19th century manuscript editors noted by George Ricker Berry in his own edition of the Greek: Griesbach and Alford, agree with the reading here, so we are not alone even though Berry himself agreed with Stephanus and the King James Version.

In verses 8 and 9, Paul had asked how he could show his gratitude to Yahweh God, which he felt obliged to show because the Thessalonians had remained in the faith. Here in verse 10 he answers his own question: that he may show his gratitude by praying incessantly that God allow him their fellowship and the opportunity to minister to them further.

Furthermore, Paul is not saying that the faith of the Thessalonians was insufficient, but, ostensibly, that instead it raised many questions which must be answered and things which must be learned, for which the Thessalonians could not turn to their former teachers in the synagogues. Using the same language, he spoke of the ministers of the faith in Corinth, in 1 Corinthians chapter 16 where he admonished his readers: “15 Now I exhort you, brethren, (you know the house of Stephanas, that they are first fruits of Achaia, and they have appointed themselves for service to the saints,) 16 that you also should be subject to such as these, and to each who is cooperating and toiling. 17 And I am delighted at the presence of Stephanas and Fortounatos and Achaikos, seeing that they have filled your deficiency.”

Next Paul expresses a hope of returning to see the Thessalonians:

11 And Yahweh Himself, even our Father and our Prince Yahshua, may guide our way to you.

It is very likely that Paul did have opportunity to return to Thessalonika later in his ministry, as he passed through Makedonia on several occasions. As Paul is on his way to Jerusalem just prior to his arrest, the Thessalonians Aristarchus and Secundus are with him (Acts 20:4). When Paul is later arrested in Judaea, his fellow-prisoner Aristarchus is "a Macedonian of Thessalonica" (Acts 27:2). But Thessalonika is not mentioned again by name. He then concludes by encouraging the Thessalonians:

12 Now may the Prince make you have an excess and abound in love for one another and for all, just as we also for you, 13 for which to establish your hearts blameless in holiness [A has “righteousness”] before Yahweh, even our Father, in the presence of our Prince Yahshua with all of His holy ones. Truly [B and the MT want “truly” (ἀμήν), where the text follows א, A and D].

Writing to the Christian assemblies of Roman Asia, the apostle Peter informed them that they were “an elect race, a royal priesthood, a holy nation, a peculiar people”, in a passage that continues by explaining that they were indeed descended from the ancient Israelites of the Old Testament, where it cites Hosea chapter 2. Paul likewise explained to the Corinthians, in part, what that holiness entailed where he admonished them in 2 Corinthians chapter 6: “14 Do not become yoked together with untrustworthy aliens; for what participation has justice and lawlessness? And what fellowship has light towards darkness? 15 And what accord has Christ with Beliar? Or what share the faithful with the faithless? 16 And what agreement has a temple of Yahweh with idols? For you are a temple of the living Yahweh; just as Yahweh has said, ‘I will dwell among them, and I will walk about; and I will be their God, and they will be my people.’ 17 On which account ‘Come out from the midst of them and be separated,’ says the Prince, and ‘do not be joined to the impure, and I will admit you’. 18 ‘And I will be to you for a father, and you will be mine for sons and daughters, says the almighty Prince.’”

Now we shall commence with 1 Thessalonians chapter 4, where Paul, writing “for what remains”, seems to be addressing some of the issues which the Thessalonians may have inquired of him through Timothy, and perhaps in a letter of their own:

4:1 So for what remains, brethren, we ask and we encourage you by Prince Yahshua, that just as you have received from us, to walk in that manner which is necessary for us and to please Yahweh, even just as you do walk, that you should abound still more.

The Majority Text, and therefore the King James Version, wants the phrase “even just as you do walk”; the text follows the Codices Sinaiticus (א), Alexandrinus (A), Vaticanus (B) and Claromontanus (D).

What does it take to please God? The Gospel tells us what is required, in John chapter 14: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him... If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.”

So to be loved by God, the Christian knows only that he should keep the moral commandments of God’s law, because according to the words of that same God in the Old Testament, the rituals and ceremonies are done away with in Christ. Examining the substance of those moral commandments, no man should despise Christians for keeping them, unless that man has an underlying agenda. The Jews, whom Paul said were “contrary to all men” in chapter 2 of this epistle, have always opposed and sought to abrogate the basic moral principles of Christianity.

This is the first question that White Nationalists must ask: Who opposes Christianity? In ancient Rome, which was a pagan tyranny, the State had its own officially approved religion, although some of the religions of conquered provinces, such as Judaism, were tolerated for political reasons. The new Christian creed was opposed because it appealed to Greeks and Romans, and was therefore threatening to the very foundations of the State. The Romans understood that the integrity of their government was undermined by the Christian precept that only God could righteously rule over men. But it was the Jews who consistently brought this to the attention of the Romans, so that Christianity would be persecuted, as the Jews themselves had said before Pilate, “We have no king but Caesar.” So two groups hated and opposed Christianity from the beginning: the Jews and the upholders of pagan tyranny. Now the Jews have turned Christians away from Christ, once again we live in a virtually pagan tyranny, and real Christians are again persecuted for those same reasons. So once again, pagan and so-called secular Whites who persecute Christians are tools for the Jews, and they are being used to help maintain the tyranny.

Paul continues by repeating some of the ways by which Christians please God:

2 For you know what instructions we gave to you by Prince Yahshua. 3 For this is the will of Yahweh: your sanctification; you are to abstain from fornication; 4 each of you are to know to possess one’s own vessel in sanctification and in honor,

The noun παραγγελία (Strong’s # 3852) is an instruction, where the King James Version instead has commandments. It refers to a word-of-mouth command, order, or instruction, and not necessarily to the written law. The corresponding verb παραγγέλλω (Strong’s # 3853) is instructed in verse 11 of this chapter, where the King James Version has commanded.

Paul is referring to the basic commandments related by Christ in the gospel, as well as the admonitions added to those commandments by the apostles themselves, as it is recorded in Acts chapter 15. Those additions were based on the law and, ostensibly, needed to be added because of the cultural differences between the Hebrew Old Testament and the Greek society in interpreting the basic commandments found in the Old Testament.

Paul used the term fornication in 1 Corinthians chapter 10 to describe an occurrence of race-mixing among the Israelites which is recorded in Numbers chapter 25. Therefore, it is clear that while to the Greeks the primary use of the term for fornication was to describe illicit sexual acts such as prostitution, the word also described the act of miscegenation, or race-mixing. This is supported by the definition for the term provided by the apostle Jude, who explicitly said that fornication was the pursuit of strange, or different, flesh.

So Christianity forbids race-mixing, and who could be opposed to that, but the Jew who has always promoted race-mixing? In 1 Corinthians chapter 7, Paul explained that marriage was the remedy to the sinful urge which may lead to fornication. So ostensibly, fornication would also include other sexual acts outside of the natural intercourse between a man and a woman. Who could be opposed to that, but the Jew who has always been the panderer and purveyor of sexual perversion?

Here we offer another digression: We sympathize with the problems which all White Nationalists should have with so-called “Judeo-Christianity”. But the problems which the secular White Nationalists have with true Christianity reveal their true proclivities. They have had plenty of time to investigate these things, they have often been informed, and they refuse to discuss them with us on our own terms, preferring instead to persistently promote the lies that the Jews repeat about Identity Christians. One cannot honestly oppose Christian morality and Christian principles, and claim to be a supporter of our White race.

5 not in emotions of passion just as even the nations who do not know Yahweh;

Here “even the nations” may be interpreted to say “even the heathens” and be just as correct. As Paul had said in 1 Corinthians chapter 10, in part: “18 Behold Israel down through the flesh... whatever the Nations sacrifice, they sacrifice to demons, and not to Yahweh.” Paul is not necessarily referring to the nations of the οἰκουμένη which did not descend from Israel, but rather, to all of the nations of the οἰκουμένη caught up in paganism, which included those that had descended from ancient Israel.

Like the modern-day Freemasons, many of the religious rites of the ancient world were shrouded in secrecy, supposedly known only to those who were initiated. The Greek historian Herodotus says that he was intimately familiar with the Eleusinian mysteries of the cult of Demeter which were popular at Athens, but averred that he had to remain silent concerning them. It is said that the poet Aeschylus once feared for his life because in some of his poems he came to close to describing certain of the pagan rites. Livy, the Roman historian, vividly described the frenzied rites of Bacchanalia and the violent sexual nature of the rites undergone by its initiates. Herodotus did describe the sexual nature of temple-worship in other countries, such as at Babylonia. Tertullian described the phallus worship of pagans, how they admired the genitals of the priests in their temples. This pagan licentiousness is certainly among the things which Paul of Tarsus means to describe here, but Paul’s language should not be limited to these things.

The word for emotions here is πάθος (Strong’s # 3806). The King James renders it as lust, but lust is only one emotion and not at all what the word describes. Liddell & Scott define πάθος as “anything that befalls one, an incident, accident… what one has suffered, one's experience… [or] commonly in bad sense, a suffering, misfortune, calamity… [and then] of the soul, a passion, emotion, such as love, hate, etc…. [and finally] any passive state, a condition…”

The word for passion here is ἐπιθυμία (Strong’s # 1939), where the King James Version has concupiscence. Since concupiscence means sexual desire or lust, the King James translation is strangely repetitive. According to Liddell & Scott, ἐπιθυμία is “desire, yearning, longing… a longing after a thing, desire of or for it….”

So “emotions of lust” may have been a valid translation of the phrase, but Paul’s language is not limited to the concept of desire of a sexual nature. The commandment that says “neither shalt thou desire thy neighbour's wife” also says “neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's.” Rather, he is urging these Christians to abstain from all sorts of other lusts as well, such as the desire for material gratification, which he refers to as he continues in verse 6:

6 not to be excessive and to be greedy in business with one’s brother, since the Prince is an avenger concerning all these things, just as also we have forewarned and affirmed to you.

The word πρᾶγμα is business here, where the King James Version has matter, and adds the word any so that it makes sense. According to Liddell & Scott, the word is primarily “that which has been done, a deed, act”, and can describe a matter or affair as well as a duty, business or circumstance. We have chosen to write business because this admonishment in verse 6 is directly related to Paul’s statements concerning covetousness in verse 5. The Roman historian Livy frequently described the turmoil caused by the usurers in Rome, who made their livings, even their fortunes, by oppressing the common people. The Roman statesman Seneca was one such notable usurer, and the late 2nd century Roman historian Dio Cassius (62.2.1 ff.) blamed Seneca’s usury for the uprising of the Iceni in Britain, led by queen Boudicca perhaps about ten years after Paul wrote this epistle.

Christianity alone forbid usury, and for that reason throughout the Middle Ages the Jews had a virtual monopoly on usury in Europe, mostly on account of weak kings and nobles who used Jews for the purpose of making money for themselves. Pious Christian kings, such as Edward I, forbid usury entirely, but the Jews were always able to sneak back into the nations that forbid them by pandering to weaker rulers. That is the theme of the National Socialist film, Judd Suss (Jud Süß). But in pagan Europe, the practice of usury always thrived, and was never outlawed even though some of the pagan Greek philosophers had also opposed it. However only Christianity has ever proactively opposed usury in Europe.

The admittance of usury advances the cause of Jewish materialism, turns men into capitalists, and forces them to compete with rather than to lift up their brethren. Once usury is introduced into a community, such competition is inevitable and the usurer is slowly able to drain all of the community’s resources into his own pockets. Sound Christian principles forbid usury, and once again, who could oppose them, but the Jew?

7 For Yahweh has not called us to uncleanness, but in sanctification. 8 So then, he who is rejecting rejects not man, but Yahweh, who is also giving His Holy Spirit to you.

We have already used Paul’s own words to describe that sanctification, in part, as we cited 2 Corinthians chapter 6. Christians are admonished to separate themselves from idolatry, lust, fornication – which includes race-mixing, to abstain from usury and from oppressing their fellow men – keeping the basic moral laws of Yahweh their God. So once again, who could oppose those things, but Jews? It is fully evident throughout the last two thousand years of history that the Jew has certainly opposed those things. Therefore all of the secular and pagan White Nationalists who oppose true Christians are basically doing the work of the Jews.

9 Now concerning brotherly love, you have no need to write to you, for you yourselves are taught by Yahweh for which to love one another.

It is understood that the phrase “you have no need to write to you” is rather clumsy, but we chose to follow what we esteemed to be the oldest and most reliable readings in the manuscripts, rather than those which seem to have attempted to correct Paul’s grammar. In essence, he is saying that “you have no need to be written to you”, and that is the reading of the 6th century Codex Coislinianus (H 015), and that is also the same phrase that appears in the most reliable manuscripts for chapter 5 verse 1 of this epistle where all ancient manuscripts agree. Here the Codices Vaticanus (B), Claromontanus (D), and Freerianus (I) have “we have no need to write to you”. The text follows the Codices Sinaiticus (א), Alexandrinus (A) and the Majority Text, where the similar phrase as Paul wrote it in chapter 5 was also taken into consideration.

Brotherly love is a concept from the Old Testament, where it says in Leviticus chapter 19: “17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” Brotherly love is also a commandment of Christ in the New Testament, where Christ had said in John chapter 13: “34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another.” Again, He said in John chapter 15: “12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you… 17 These things I command you, that ye love one another. 18 If the world hate you, ye know that it hated me before it hated you.” Who could oppose, and even hate Christians for loving their own brethren? Only the Jews, and whoever follows the Jews.

Since the Christian hope is held out exclusively for those who descended from the ancient twelve tribes of Israel, as Paul stated emphatically in Acts chapter 26, and as he had also described in Romans chapter 4, then it is a racial hope, and brotherly love pertains only to the people of those same twelve tribes. We know from the Old Testament that all of the promises of God are reserved for these people. Properly, Identity Christians reserve their love for their own racial kindred in that same manner. The Jew does not oppose the idea of loving everyone in the world. But the Jew vehemently opposes the idea of withholding one’s love foro those of one’s own race. So once again, the secular so-called White Nationalists demonstrate their agreement with the Jew, by opposing Identity Christians, especially when, in the case of David Duke or Jared Taylor, they readily give audience to Judeo-Christians.

10 You also do this toward all the brethren in the whole of Makedonia, and we encourage you, brethren, to abound more, 11 and endeavor earnestly to be at rest, and to be busy with your own affairs and to work with your own hands [B and D have “your hands”, the text follows א, A and the MT], just as we have instructed you,

Paul encouraged men to work for their livings, rather than to take advantage of others or to live as parasites, like the Jews do from their usury and other vices. He will repeat this admonition in his second epistle to the Thessalonians, in its closing verses, where he says “10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.” Christians have no license for parasites and freeloaders. Of course, only the Jews would oppose that. For that very reason, Paul concludes by stating:

12 in order that you would walk decently compared with those outside, and would have need of no one.

The preposition πρός is compared with here. Liddell & Scott list such a definition when the word is used to compare two objects, which is the manner in which we interpret it here. It may have more literally been rendered as towards, as the King James and other versions have it.

The phrase “those outside” is what the translators of the King James Version meant when they used the archaic phrase “them that are without”. We may have written “those who are excluded” because, as we have already asserted, the Christian promise is only extended to the descendants of the ancient twelve tribes of the children of Israel, none of whom are Jews. And who could oppose that, but the Jews themselves? Therefore perhaps the secular White Nationalists are not as secular, nor as White as they appear to be.