Biblical Commentary

On the Gospel of John, Part 4: The Lamb of God

Presenting Part 3 of this commentary on the Gospel of John, which was titled The Sons of God, we gave a full explanation of our translation of John 1:11-13, and we cannot sufficiently stress how important it is to understand the impact which one’s worldview can have upon one’s interpretation of Scripture. I also understand that these presentations may at times be very technical and hard to digest. However we must develop a scholarly basis for a proper understanding of the text before we can even begin to claim to understand the Bible. If one is persuaded by the commonly-accepted interpretations of the Jews concerning the ministry of Christ, then it is easy to accept the King James Version and other popular translations of these verses. So like a lamb being led to the slaughter, one may helplessly be led to believe that the universalist perspective of Scripture is true, and that all those who merely profess a belief in Jesus must therefore be accepted as having somehow become “sons of god” by a mere profession of their lips, and as if they could possibly even make that choice on their own.

On the Gospel of John, Part 3: The Sons of God

In the opening portions of this commentary on the Gospel of John, we hope to have sufficiently illustrated from Old Testament Scriptures, as well as from the Revelation and other sources, the meanings of the assertions that Yahshua Christ is the Word made Flesh and the Light come into the World, assertions by which the apostle had poetically and confidently attested that Yahshua Christ was indeed Yahweh God Himself, the God of the Old Testament incarnate as a man, and that He was the true Messenger to man sweeping aside all of the false claims of antiquity. So we saw that John, attesting that Christ is the light come into the world, had also made an assertion in reference to Christ which had formerly been claimed by the great kings of antiquity, those of the Hittites, Babylonians, Egyptians and others, who had made that same claim for themselves, even imagining for themselves to be the incarnation of the Sun on earth. Later, in John chapter 12, Christ Himself is recorded as having originated the assertions which John has made for Him here, as the event actually preceded the record.

Then coming to verse 10 of this first chapter of John, we contended with the King James translation of the passage, which reads “He was in the world, and the world was made by him, and the world knew him not.” The meaning of this passage clearly may have been different in the original understanding of the English of 1611, the word world now having a different meaning. Examining that word world, we came to the conclusion that the word would better be translated as society, since it does not refer to the entire planet and everything on it in the way that it is often interpreted today. There are passages in the classical Greek writings where the word appears in broad contexts and may be interpreted as universe, however that is not necessarily the manner in which it was used in the New Testament, and it was not always the manner in which the classical Greek writers had used the term...

On the Gospel of John, Part 2: The Light of the World

Introducing our presentation of the Gospel of John in the opening segment of this series, we gave evidence from the earliest post-apostolic Christian writers, the so-called Church Fathers, and from the texts of those books of our Bibles which are attributed to John, which is sufficient to demonstrate that one and the same John the apostle – the young man who of all the apostles had been closest to Christ – was indeed the author of the Revelation, the first epistle of John, and this Gospel. There was also circumstantial evidence given to help establish that John was indeed the author of the two shorter epistles which have been attributed to him from the earliest times.

Here we shall offer a brief summary of our discussion. Little is known of the life of John after the early chapters of Acts, and he last appears in Scripture in Jerusalem in 47 AD, in the events which are recorded in Acts chapter 15 and the early verses of Galatians chapter 2. Later in his life, ostensibly after the deaths of the elder James around 62 AD in Jerusalem and Paul of Tarsus about that same time in Rome, John is in Ephesus where he committed this Gospel to writing. Then during the reign of Domitian, some time after 81 AD John was exiled to Patmos on account of his Christian profession, which is where he received the Revelation. After the death of Domitian in 96 AD, John was able to return to Ephesus. If the Revelation was not already committed to writing, it certainly was after John’s return, which is indicated in the accounts of the early Christian writers. All of John’s three epistles were also written in Ephesus, and very likely around this late time, as John fulfilled the role of an elder and apostle to the Christian assemblies at Ephesus and the neighboring districts. This John had reportedly done until his death some time during the reign of Trajan, which began in 98 and ended in 117 AD. If John were 16 when the ministry of Christ began in 28 AD, he would have been no younger than 86 when he died.

On the Gospel of John, Part 1: The Word Made Flesh

Christianity is Divine Truth which stands opposed to worldly philosophies. Therefore the LOGOS cannot be described in accordance with worldly philosophers such as Plato and Aristotle. Anyone who attempts to do so, fails miserably.

Here we shall endeavor a presentation and commentary of the Gospel of John. This Gospel is unlike any of the others, which parallel one another in many ways and which are for that reason called the Synoptic Gospels. None of the writers of these other gospels were witnesses to the entire ministry of Christ, and therefore they also relied on accounts provided by others, in whole or in part. Before discussing John, we shall explain this briefly, but we must warn that the documentation or reasoning which supports these brief explanations is found throughout our other commentaries, and we can not repeat it all here. We will, however, see some of our evidence in the words of the early Christian writers as we cite them in our discussion of John.

Ecclesiastes, Part 8: Even Vanity is Vanity

It seems to be often overlooked, that the first syllable in the word culture is cult. The first definition of culture listed in the Merriam-Webster on-line dictionary is “the customary beliefs, social forms, and material traits of a racial, religious, or social group; also : the characteristic features of everyday existence (such as diversions or a way of life) shared by people in a place or time.” Our definition would be a little different, but the point should be made.

Historically, in societies which are free of tyranny, the people shared a common origin, myth, tradition, and religious practice, which was actually a part of their daily lives from early childhood. The values of their society were ingrained into them during their educational process, taught to them by their parents from infancy. What to think about God, life, death, morality and sin, the people around them, other nations and races, all of these things are taught them in their upbringing, and are taught consistently in every phase of life. But tyrannies are generally compelled to codify and enforce their own religious beliefs and practices by either force or law, when they have objectives which conflict with the values of the organic nation over which they rule. For this reason, in chapter 16 of the Book of Acts, we see where certain Roman citizens were confronted with the Christian Gospel and they complained to the magistrates and said “These men agitate our city, being Judaeans, and they declare customs which are not lawful for us to receive nor to do, being Romans!”

Ecclesiastes, Part 7: The Rhetoric of the Skeptic

As we have already seen in our earlier presentations of Ecclesiastes, the Preacher frequently employs skepticism as a method of teaching, and he also uses much repetition by which he can introduce new aspects for each of the subjects upon which he lectures. So here once again, in chapter 9 of the work, we have more skepticism and further repetition as he returns to topics which he had already discussed in the earlier chapters of the work.

But now his skepticism is magnified beyond pessimism, where he expresses an attitude of nihilism, and it is apparent that this too is a rhetorical prevarication, since it stands in contradiction to the Preacher’s earlier declarations concerning the works of men and the judgment of God. For example, in chapter 3 the Preacher had said: “17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work”, or for every deed.

Now he shall once again urge men to consider God and judgment and the necessity of obedience to God for reason of judgment in Ecclesiastes chapter 12. But he only hints at these things here in this chapter, for instance in verse 8 where he exhorts his readers to “Let thy garments be always white; and let thy head lack no ointment.” The reasons for such an exhortation are not given explicitly until we come to his final conclusions in chapter 12. In the meantime, the Preacher is using skepticism and nihilism as rhetorical devices, and his true purpose is to illustrate the vanity of man and the futility of life without God. We must also remember that the Preacher had already proclaimed that it was God Himself who purposely subjected man to vanity, in order to be exercised in travail, in chapters 1 (1:13) and 3 (3:10) of this work, and therefore there must be a greater purpose for the exercise.

Ecclesiastes, Part 6: Wisdom and the Power of Authority

We do not usually report on news at Christogenea, and we generally ignore all of the school shootings and other mass shootings, unless we can document for ourselves the details. So I think the only mass shooting we wrote about or discussed here was the alleged Whorlando Homocaust. The recent Florida shooting seems to be just as real as that one, another fake news psy-op orchestrated in a community that is heavily Jewish. But neither is it our purpose to discuss that.

But there is another recent event which does have our attention, which shows just how fast we as a nation are sliding into the fires of hell. That is a recent court decision in Hamilton County, Ohio, where a seventeen-year-old girl has been taken from her parents because her parents were denying her desire to transition herself into somehow being a boy. This is according to WCPO in Cincinatti (or Sin-sin-atti, a name which should be spelled using the letter s, not the letter c), where we read in a recent article that:

A 17-year-old Hamilton County boy who has spent more than a year fighting to be recognized by his family and the world as a boy finally has just that.

A ruling handed down Friday by Juvenile Court Judge Sylvia Sieve Hendon awards custody to the boy's grandparents, with whom he currently lives and who have supported his gender transition.

Notice that the article from WCPO has already accepted that this child is a boy, even while it is still a biological female and before it has actually undergone whatever medical procedure may make it a male [like, maybe medically attaching appropriate biological appendages]. The article also makes the supposition that because some local judge decided the girl can be a boy, that the entire world would support and follow the judge's decision. Continuing it says:

On the other hand were his parents, who lawyers say insisted he receive Christian therapy rather than be allowed to pursue hormone replacement therapy (HRT) or sex reassignment.

The only Christian therapy we can imagine that may help this child is a good stoning. The wording of the article also implies that “Christian Therapy” is not morally superior to the outright acceptance of perversion. Of course, we would be persuaded that some form of Christian therapy is necessary for this girl. However the judge, a woman in her 70's who was educated locally at the Jesuit Xavier University in Sinsinatti and the Salmon P. Chase College of Law a few miles away in Highland Heights, Kentucky, had a different idea:

Ecclesiastes, Part 5: Wisdom and the Power of Sin

Presenting our commentary on Ecclesiastes chapter 6, we discussed the vanity of poverty and wealth. The Preacher had presented us with three examples of circumstances in the lives of men, and the evils that befall two of them. The first example was of the man who, having been blessed with riches, was blessed by Yahweh in his later years to enjoy the fruits of his life’s labors. Then there was the man who accumulated riches and was bereaved of them so that he lived his later years in want. Finally, there was the man who worked a long life and had many children, but who had never enjoyed any luxuries all of the time that he lived.

While it was apparent that the men of the latter two examples were undergoing trials imposed on them by Yahweh, whether or not they had sinned, it is also evident from other Scriptures that the man in the first example, the rich man who enjoyed his wealth, was also being tested. But this is not evident unless we examine the Law and the Gospel. In the Law we learn that wealth is given to men by Yahweh so that He may establish His covenant, in Deuteronomy chapter 8. Understanding that, wealthy men should abide the Gospel of Christ and employ their wealth in a manner so as to build His Kingdom, seeking to store treasure in heaven rather than to increase their earthly treasures even further. So this might be the most difficult of these three examples for a man to live up to.

Ecclesiastes, Part 4: The Vanity of Both Wealth and Poverty

Resuming our presentation of Solomon’s Ecclesiastes here with chapter 6, as we have already explained, there are going to be times when we shall necessarily repeat ourselves, because the work itself is quite repetitive in nature. But we have also explained that as he repeats his themes, the Preacher adds different perspectives or new elements to his subjects. With this we have concluded that the repetitious nature of the work is one of its teaching methods, just as the skepticism which is often expressed is also a teaching method. Making repetitive remarks, the author expresses and addresses skeptical concerns in different ways.

The labors of life, the vanity of those labors, the trials which man must undergo only to die in the end empty-handed. And regardless of whether he had been impoverished or wealthy, the oppressed or an oppressor, his fate is the same as all other men, and with this he has no comforter. That was the theme which the Preacher had employed in chapter 4 of Ecclesiastes, that man has no comforter to succour him in his trials, while all of his own labors are vanity. However the antithesis to the skepticism and the dismal outlook of the Preacher is found in Christ, since He is the Comforter of men, as He described Himself, as it is recorded in John chapter 14, and as Paul had also described Christ in the opening passage of his second epistle to the Corinthians. Ultimately, the Preacher will answer his own skepticism in this same manner, that all things are in the hand of God and that He shall judge every good or evil work. But he does not make that conclusion explicit until the very last chapter of the work.

Ecclesiastes, Part 3: The Comforter

Proceeding through our presentation of Solomon’s Ecclesiastes, it is evident that there are going to be times when we shall be compelled to repeat ourselves, because the work itself is quite repetitive in nature. We have also discussed, as our writer himself had explained, why we believe that this preacher is indeed Solomon, the ancient king of Israel. But we have called him the Preacher because that is what he had called himself as he wrote this work. As he repeats his themes, the Preacher also uses different perspectives or adds new elements to his subjects. Therefore we can see that the repetition of the work is one of its teaching methods, just as the skepticism that the Preacher often expressed is also a teaching method. Making his repetitive remarks, the Preacher expresses and addresses skeptical concerns in different ways throughout this work.

The transience, or vanity, of man, the cyclical nature of worldly existence, the fact that man ultimately dies without any apparent reward for his labors, or any ability to enjoy them once he is gone and therefore he must leave them to the enjoyment of others, these have been the primary subjects of the Preacher. And even though he laments such vanity, where he exhorts men to keep the commandments of God we realize that while all may appear to be vanity, all is vanity without God. Therefore with God, it becomes evident that all is not in vain, that there must be something greater in the end, some greater purpose underlying man’s apparent vanity. Realizing this, we must admit that for man, for the Adamic man which Yahweh created to be immortal, the skepticism of the Preacher is unwarranted because there certainly is a God.

Ecclesiastes, Part 2: Vanity and Deliverance

Presenting the opening chapters of Ecclesiastes, we showed how this work was attributed to King Solomon from the earliest times, and also how it accords very well with the life of Solomon, once we realize that it must have been written in the later part of his life. Only in the life of Solomon do we find someone who could have had the experiences of this writer, who called himself the Preacher but who also claimed to be a son of David and king over all Israel. Then in addition to these assertions, there is also the confession of an abundantly opulent lifestyle which the historical Scriptures describe for us in the life of Solomon. Writing this book, the Preacher is now reflecting back on that life and assessing its value.

Ecclesiastes was written to lament the plight of man, that none of the works of man seem to be of any benefit to him at the end of his life, because he must leave the fruits of them to others. Realizing this, the Preacher turned to mirth and decadence, but neither did he find any satisfaction in those things. Making our own assessment of his words, we explained that the Preacher had purposely employed skepticism as a teaching method throughout his discourse. All is vanity, he proclaimed, but what he really meant to say is that all is vanity without God, something which is further revealed to us as we make our way through these subsequent chapters of his work.

Ecclesiastes, Part 1: Methods of The Preacher

Before beginning a commentary on Ecclesiastes, let me first make the confession that none of my commentaries on Scripture are founded on worldly learning. I never went to Bible school, I never studied other mens’ commentaries, and I have little idea what the supposedly learned men say about most aspects of Scripture, or about individual books of Scripture. Neither am I going to research any of them for any particular commentary. With only a few exceptions, on the infrequent occasions where I have tried to read a popular commentary on a portion of Scripture, I have been disappointed, and sometimes even angered by what I have seen. For the most part, my only experience with the popular commentaries is through the editing work which I have done for Clifton Emahiser, who quotes from them frequently.

So when I write my own commentaries, I seek out only what information I can glean from or about the oldest available manuscripts, and I base my commentaries on what I have come to understand from Scripture itself and from classical histories and whatever I remember from my own readings of these and other works, such as the apocryphal literature or the ancient inscriptions of the neighboring cultures. Therefore, whether I say anything new, or whether I repeat anything old, for me to contend with or to mimic any of the traditional commentaries is not premeditated. Rather, I only seek to provide a discussion of Scripture through the lens of that proper covenant theology which is found in our Christian Identity understanding.

Paul's Second Epistle to Timothy, Part 5: Censure and Exhortation

This will be the 121st presentation in our commentaries on the Epistles of Paul of Tarsus, and, at least for now, it shall be the final segment of the series. Here we conclude an endeavor which we began on March 28th, 2014, with our first presentation on the epistle to the Romans. We praise Christ for having had the opportunity to do this, and we pray that all of those unrighteous skeptics of Paul’s epistles take the time to read or listen to this work. As we have said many times in the past, Paul’s epistles were the glue by which the message of reconciliation in the Gospel of Christ was adhered to the lost sheep of the Houses of Judah and Israel – the anciently scattered tribes who are those for whom Christ had come. The importance of this within the greater history of our Adamic race cannot be overlooked. In the history of Israel, Paul was every bit as important as any of the ancient prophets – for it is he who truly understood and taught the relevance of the prophecies and histories of the children of Israel in the light of the Gospel of Christ, even if the world has been blind to the truth of this message for at least the last 1800 years. In the formative years of the Roman Church, imperialism prevailed over identity.

But as we have explained elsewhere, and in diverse ways, while this is the last epistle in our presentation, it is not the last of Paul’s surviving epistles in the order of their writing. We have not presented these epistles in the order in which they were written. Rather, we adhered to the order found in the King James Version of the Bible, with a couple of exceptions. We moved Hebrews to precede the pastoral epistles, as we believe that it belongs with the nine epistles which Paul had written to other Christian assemblies. We also moved Philemon and presented it along with Colossians, since Philemon was a Colossian and Paul wrote to him individually concerning his slave Epaphras at the same time that he wrote his letter to the Colossians.

Aside from the first three presentations of this epistle, perhaps last Saturday’s program, The Gospel of Goddard? Or the Gospel of Christ?, would be a good prerequisite for this program, as there is a fair amount of convergence in the subject matter.

Paul's Second Epistle to Timothy, Part 4: No Mercy for Narcissists

So far in our presentations of this second epistle to Timothy, we have focused on Paul’s declaration of The Nullification of Death which is in Christ Yahshua, an understanding of which should in turn lead us to Rejecting the Religion of Fear. Then we discussed his admonition in regard to Rightly Dividing the Word of Truth, especially in relation to those earlier subjects. While there are other topics which Paul has discussed here, we chose to illustrate these themes to a greater extent because they are representative of some of the most important components of Paul’s messages throughout all of his epistles. For example, he explains in Romans chapter 5 and 1 Corinthians chapter 15 both what the nullification of death means to our Adamic race, and why and how it shall be effected. Then he adds to those explanations with certain statements and allegories which he had made in 1 Corinthians chapters 3 and 5 and elsewhere. So here we have endeavored to show that Paul’s message is consistent from the beginning of his ministry to the end, and that it is also consistent with the oracles of Yahweh found in both the prophets and in the Gospels.

As we have mentioned, another theme of this epistle is found in Paul’s warnings to his younger companion concerning the character of many of the men who were at one time or another associated with his ministry. In the closing verses of this epistle, in chapter 4, he will make brief mention of a few others. But now, as we proceed with 2 Timothy chapter 3, Paul issues a more general warning concerning character, and evidently while he is speaking of the “last days” this also serves as a warning to Timothy, and to Christians in general, to be wary of men who display certain types of behavior, when such men are encountered.

Paul's Second Epistle to Timothy, Part 3: Rightly Dividing the Word of Truth

In the first two presentations of this epistle, we discussed at length the nullification of death which is promised in Christ, and the need to reject the religion of fear which was first taught by the Pharisees, then capitalized upon by the Roman Catholic Church, and which is now being used for advantage throughout all of the denominational churches, to keep the people in bondage to sin and death. But each and every member of our White Adamic race has a promise of eternal life, because it was for that reason that we were created, and Yahweh our God cannot fail. For that same reason, however, we must cease from sin, lest our eternal life be an existence spent in a state of everlasting contempt – as it is described in Daniel chapter 12.

However if we love our God, we shall love one another, and then even if we do sin, we have a propitiation in Christ, as the apostle John also explained where he wrote in chapter 2 of his first epistle: “1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” Of course, the sins of the world can only be the sins of the children of Israel, as only the children of Israel possessed both the law and these promises of forgiveness, mercy and grace. But John’s world, the world that mattered to him, was the society of the children of Israel. So he distinguished between those who loved God, and those who could not love God, and he said “4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.” As Christ had said in the Gospel to certain of His adversaries, in John chapter 8, “ye seek to kill me, because my word hath no place in you.” Those men were completely disassociated from Him, simply because their origin was not His origin, and because their father was not His Father, as He had explained to them.

Paul's Second Epistle to Timothy, Part 2: Rejecting the Religion of Fear

Contrasting the religion of the Sadducees with that of the Pharisees in his Wars of the Judaeans, Book 2, the Judaean historian Flavius Josephus had said “164 But the Sadducees are those who compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, 165 is at men's own choice, and that the one or the other belongs so to everyone, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades.” Of course, the Pharisees which Josephus wrote about were the successors of those who rejected Christ, and while Christ despised the Sadducees completely, and while for many reasons He had also criticized the doctrines of the Pharisees, the Pharisees nevertheless believed in the eternal spirit of man which the Sadducees had rejected, and the judgement of good and evil.

A few centuries later, following after the model of the Pharisees, the Roman Catholic Church continued the doctrine concerning punishments and rewards in Hades. Then they used that doctrine not only to put fear in the hearts of the people, but to reap profits from them. However speaking of His ἐκκλησία, Christ had said in Matthew chapter 16 that “the gates of hell shall not prevail against it.” Christ was not speaking of an institution when He said that. Rather, the word ἐκκλησία describes those whom He had called, which are the body of the people of Israel, as it was also used throughout the Greek Scriptures. So in Brenton’s Septuagint we read from Psalm 21, which speaks prophetically of Christ Himself: “20 Deliver my soul from the sword; my only-begotten one from the power of the dog. 21 Save me from the lion's mouth; and regard my lowliness from the horns of the unicorns. 22 I will declare thy name to my brethren: in the midst of the church will I sing praise to thee. 23 Ye that fear the Lord, praise him; all ye seed of Jacob, glorify him: let all the seed of Israel fear him.” In that passage the word church is from the plural form of ἐκκλησία, and it refers to the collective masses of the children of Israel. In the King James Version of the Psalms, the corresponding Hebrew word is translated as congregations.

Paul's Second Epistle to Timothy, Part 1: The Nullification of Death

Here we begin our presentation of Paul’s second epistle to Timothy. This is the last in our series of commentaries on the epistles of Paul of Tarsus which we had begun with the epistle to the Romans in the Spring of 2014, and it is now the 117th presentation in this series. Undertaking this endeavor, we did not present Paul’s epistles in chronological order, but rather we found it appropriate, with a couple of exceptions, to present the pastoral epistles to Timothy and Titus last in order of Paul’s epistles, and also present the other epistles as they are ordered in most Bibles. One exception was the epistle to Philemon, which is not truly a pastoral epistle and which in its historical context is connected to the epistle to the Colossians, so we presented it along with that epistle. Another is the epistle to the Hebrews, which was certainly written by Paul although most Bibles order it to follow Paul’s pastoral epistles, preferring to separate it because they are not certain of the authorship. So we moved it to precede Paul’s pastoral epistles, because we are confident that Paul was its author.

If we had presented the epistles of Paul in chronological order, we would have had to begin with the epistles to the Thessalonians which were both written during Paul’s sojourn in Corinth, around 50 or 51 AD as it is recorded in Acts chapter 18. Then the epistle to the Galatians was written during Paul's stay in Antioch which is described in Acts 18:22-23. The first epistle to the Corinthians was written as Paul was planning to end his three-year sojourn in Ephesus in 56 AD, described in Acts chapter 19. As we know from 1 Corinthians, there was another epistle written to the Corinthians which preceded it, but which is now lost, and that was probably also written from Ephesus.

Paul's First Epistle to Timothy, Part 8: The Path of our Plight

In our last presentation of Paul’s first epistle to Timothy, which discussed 1 Timothy chapter 5, we saw the apostle address the issue of “younger widows” who were apparently not “really widows”, referring to unmarried women who must have been married at one time, but who no longer had husbands. Paul advised such women to find husbands, and to have children and raise families, explaining that doing so, they would not be a burden on the assembly while being tempted into acting wantonly towards married men. Here it is evident that Christian mercy invites even those who may have had a sinful past to return to a natural role within the Christian community.

So if a woman who had been previously married, but who was not really a widow, has found herself alone then it is not necessarily a sin for her to remarry. Rather, it is a greater sin, as Paul explained in that same chapter, for her to turn to a lewd lifestyle because of her natural urges and her unmarried condition. Even the Law supports this to some degree, in spite of the fact that Yahweh our God despises divorce, and Yahshua Christ had indeed professed that those remarrying after divorce are committing adultery.

Paul's First Epistle to Timothy, Part 7: Women Noble and Naughty

There is a part of the story of Genesis chapter 3 that is missing, so perhaps we may fill in a few of the blanks for ourselves. The reason why Eve was so easily seduced can only be that Adam had left her alone, where she was unguarded and vulnerable. Adam was the first feminist, leaving Eve to make it on her own. Now, I can imagine that the Devil set up a football game between two teams of negros, and Adam was fascinated with how well they can run with a pigskin. So he was off watching it all while Eve was left at home. One fallen angel opened a beer concession, and another ran a gambling counter. With Eve left at home and planning her first Tupperware party, along comes the Serpent a-knocking at the door, and the rest is history…. Later, Adam came home half inebriated from a mixture of musk, testosterone and Bud Lite, and the woman “gave also unto her husband with her; and he did eat.” The next morning, the man refused to accept any of the consequences for his actions, and when he was called into account, he tried to blame his wife for all of their sin. So he was punished “because thou hast hearkened unto the voice of thy wife,” which was yet another feminist act on his part. Then as they and their descendants toiled in their punishment, within just a few generations the bastards were everywhere and began race-mixing with their great-great grandchildren. Soon the only men left who did not have season tickets was Noah and his sons, and all of them were outcasts at the lunch rooms and office parties because they didn’t know the scores. Thus it is once again today, just it is as it was in the days of Noah.

Of course, all of this may be dismissed as a conjectural fantasy. But the core ideas expressed here are certainly true, and they are evident from Scripture. Adam did leave Eve alone, and when Adam returned to her and found her in a state of sin, he let her lead him into that sin and willfully joined her. Then Adam blamed her once he was called to account for it by Yahweh his God, rather than taking responsibility for his actions. Adam had also neglected his God, as he even attempted to elude him before being questioned for his crime. As a result, by the time of Noah the entire culture was corrupted, and even with Noah’s obedience the entire race was soon once again taken off into paganism, out of which Abraham alone was called.

The opening remarks for this program are posted under the topic Summer Travels in the Christogenea Forum.

Paul's First Epistle to Timothy, Part 6: Exercise for Piety

We have already discussed the first five verses of 1 Timothy chapter 4 at length in the last segment of our presentation of this epistle, in Part 5 of this series, which was subtitled Rome Pagan and Catholic. Because much time has elapsed since we made that presentation, and because as we proceed here in verse 6 we see that Paul refers back to what he had said in those first five verses, we will read those verses once again and summarize a few of the statements we had made concerning them.

In the opening verses of 1 Timothy chapter 4 Paul wrote: “1 Now the Spirit specifically states that in the latter times some will withdraw from the faith, cleaving to wandering spirits and teachings of demons, 2 speaking lies in hypocrisy, their own consciences having been branded with iron, 3 forbidding to marry, to abstain from foods, things which Yahweh has established for participation with gratitude for those with faith and knowledge of the truth.”

Discussing these statements in Rome Pagan and Catholic, we cited many of the earliest surviving Christian writers to establish the fact that these heresies began to manifest themselves amongst the Christian assemblies as early as the second century of the Christian era. We also hope to have established that these heresies were brought into Christianity to one degree or another from the ancient pagan sects, and that the Roman Catholic Church had adopted these various pagan practices as the institution itself was developing. It continues to cleave to them unto this very day. So the Roman Church forbid its priests to marry, and for many generations it has attracted the basest sort of men into its numbers, and, in turn, it is these base men who have guided Church policy for many centuries.