Biblical Commentary

The Gospel of Luke, Chapter 19 - Christogenea on Talkshoe 11-02-2012

1 Then entering in He passed through Iericho, 2 and behold, a man by name called Zakchaios, and he was chief tax-collector and he was wealthy. 3 And he sought to see Yahshua, who He is, and was not able because of the crowd, for he was small in stature. 4 Yet running ahead to the front he went up into a mulberry tree that he may see Him, since He was about to pass through there. 5 And as He came by the place, Yahshua looking up said to him: “Zakchaios! Hurry, you must come down! For today it is necessary for Me to stay at your house!” 6 Then hurrying he came down and welcomed Him rejoicing. 7 And all those seeing it murmured, saying that “With a sinful man He has entered in to lodge!” 8 Then stopping Zakchaios said to the Prince: “Behold, half of my property, Prince, I give to the poor, and if I have extorted anything of anyone, I return it fourfold!” 9 And Yahshua said to him that “Today has preservation come to this house, because he also is a son of Abraham! 10 For the Son of Man has come to seek and to save that which has been lost!”

This account of Zakchaios the tax-collector only appears in Luke. Note the exclamation of Yahshua in verse 9, “Today has preservation [or salvation] come to this house, because he also is a son of Abraham!” We are not told whether Zakchaios is an Israelite, however he must be, for he is already a son of Abraham, and that is why salvation came to his house. Salvation did not come to the house of Zakchaios because he was repentant. Salvation did not come to the house of Zakchaios because he offered to give away his property. Rather, Christ is salvation, and Christ chose to come to the house of Zakchaios because Zakchaios is a son of Abraham!

The Gospel of Luke, Chapter 18 - 10-19-2012

1 Then He spoke to them a parable, in reference to the necessity for them always to pray and not to falter, 2 saying: “There was a certain judge in some city who feared not Yahweh and respected not man. 3 And there was a widow in that city and she began saying to him ‘Exact vengeance for me from my opponent.’

The verb ἄρχω (756, 757) is merely “to begin” here. Used with the Participle “saying”, it implies that the woman “began and continued”, which Liddell & Scott explain in their definition of the word at ἄρχω I., 5.

4 Yet for a time he desired it not. But afterwards he said to himself, ‘Even if I do not fear Yahweh, nor do I respect man, 5 indeed on account of this widow causing me trouble I shall avenge her, lest in result of her coming she wears me out.’”

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

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

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

The Gospel of Luke, Chapter 16 - 10-05-2012

Two weeks ago, following the presentation of Luke chapter 15, I had given an outline of the reasons for the translation of Luke chapter 16 verses 8 and 9 as they appear in the Christogenea New Testament. Here we will summarize the explanation of the Parable of the Unrighteous Steward once more, and begin by reading the verses in question: “8 And the master praised the unrighteous steward because he did wisely, because the sons of this age are wiser than the sons of light are towards their own race. 9 And I say to you, shall you make for yourselves friends from the riches of unrighteousness, that when you should fail they may receive you into eternal dwellings?”

In summary, in verse 8 of the chapter there are two Greek words which practically all, if not all, of the popular translations of Luke fail to render properly. These are αἰών, which here is rendered as age, and γενεά, which is rendered as race. The Greek word αἰών is the word from which we have the English eon. It represents a period of time, and not of space. Therefore it cannot be properly translated as world the way in which we generally understand the word world as it is used today.

The notes to this podcast are already contained here in papers written years ago, Divorce in the Bible and The Divorce Discourse: Luke 16:16-18

The Gospel of Luke, Chapter 15 - 09-21-2012

1 Then all of the tax-collectors and the wrongdoers were approaching Him to hear Him. 2 And both the Pharisees and the scribes were murmuring saying that “He receives wrongdoers and eats together with them!” 3 So He spoke to them this parable, saying: 4 “Which man from among you having a hundred sheep and losing one of them would not leave behind the ninety-nine in the wilderness and go for that which is lost until he should find it? 5 And finding it places it upon his shoulder rejoicing, 6 and coming to the house will call together friends and neighbors saying to them ‘Rejoice with me, because I found my sheep which is lost!’ 7 I say to you that thusly there shall be joy in heaven upon the repenting of one wrongdoer rather than upon ninety-nine righteous who have no need of repentance!

A lot may be said of this allegory, aside from the illustration of how valuable each and every one of the sheep are to their Shepherd, which is yet another illustration that all Israel shall indeed be saved. There are a hundred sheep, comparatively, and the ninety-nine are left in the wilderness while the one which is lost is pursued. Note that the ninety-nine are not in the stables (i.e. in Jerusalem) or in some civilized safe haven, but in the wilderness. Note also that the sheep do not seek the Shepherd, but rather that the Shepherd seeks the sheep....

The Gospel of Luke, Chapter 14 – September 7th, 2012

1 And it happened while He entered into the house of one of the leaders of the Pharisees on the Sabbath to eat bread that they were watching Him closely.

The opponents of Christ had been watching to entrap Him since the “time if His coming forth”, as it says in Luke chapter 11, “laying in wait for Him to catch something from His mouth.”

2 Then behold, there was a certain edematous man before Him.

The word ὑδρωπικός (5203) is an adjective, “dropsical” (Liddell & Scott), an “edematous man” here. From ὕδρωψ, “dropsy” (Liddell & Scott), the word is an archaic term for edema, “an excessive accumulation of serous fluid in tissue spaces or a body cavity” (The American Heritage College Dictionary), and derived from ὕδωρ “water”.

The Gospel of Luke, Chapters 13 – Christogenea on Talkshoe, August 31st, 2012

1 Then there were some present at that time who reported to Him concerning the Galilaians whose blood Pilate had mixed with their sacrifices. 2 And replying He said to them: “Do you suppose that those Galilaians had been wrongdoers beyond all the Galilaians, because they suffered these things? 3 No, I say to you, but if you do not repent, all of you likewise shall be destroyed!

Luke often took pains to make his accounts historically accurate, as for example in Luke chapter 3 where he lists those ruling over the various districts of Palestine at the time of the birth of Christ. Yet there is no other record outside of Luke of the event at the tower of Siloam seen mentioned in verse 4, and neither is there any other account of the destruction of these Galilaians which is mentioned here. Yet there were other similar events recorded by Josephus which described the many problems that occurred during the tenure of Pilate in Judaea, mostly due to the inevitable clash of Judaean and Roman cultures and the relatively new religion of the worship of the emperor which began to rise in the days of Augustus. However there seems to be a certain civil discord and unrest which is evident in history wherever a Canaanite-Edomite element takes a predominant role in society, as was evident in America during the 1960's and 70's. An example is in Josephus' Wars of the Judaeans, in Book 2, chapter 9, sections 2 through 4, as Whiston numbered his edition:

The Gospel of Luke, Chapter 12 – Christogenea on Talkshoe, August 24th, 2012

In the last two chapters of Luke we have seen Christ demonstrate that His opponents were of the race of Cain – because only Cain could be held responsible for the blood of Abel - and that the serpents of the time of Christ were indeed related to the long-ago fall of satan, the “angels” which had rebelled from God and had gone off into iniquity. The blood of the prophets is found in Mystery Babylon, for which see Revelation 18:24. This understanding agrees perfectly with the statements in John, in chapter 10 of his gospel where we see that the Judaeans opposing Christ were not of His sheep, and in chapter 8 of his gospel where we see that those opposed to Christ were of their “father, the devil”, who was a “murderer from the beginning”, and only Cain could be called a “murderer from the beginning”. With certainty, Cain was a devil for the same reason that the Edomite Judas Iscariot was a devil, because he too was of bastard seed. All of this also agrees with the first epistle of John, where it insists that Christians love one another, contrasting Cain where it says “12 Not as Kain who was from of the Wicked One and slaughtered his brother; and with delight he slaughtered him, because his deeds were evil, but those of his brother righteous.” Now there is no evidence that Cain was ever a student of the serpent, but there is plenty of evidence that Cain was the offspring of a serpent! The mystery of iniquity is genetic, and opposed to that is the first law of Yahweh our God, which is that of kind after kind.

The Gospel of Luke, Chapter 11 – August 17th, 2012

1 And it came to pass, while He was in a certain place praying, as He had stopped, one of His students said to Him: “Prince, teach us to pray, just as Iohannes had also taught his students.” 2 So He said to them “When you pray, you say: ‘Father, Your Name must be sanctified. Your kingdom must come. 3 Give to us each day our daily bread. 4 And forgive us our errors, for we also forgive all those indebted to us. And do not bring us into trial’.”

The word ἐπιούσιος (1967) is defined by the 9th edition of the Liddell & Scott Greek-English Lexicon “either, sufficient for the coming (and so current) day... or, for the day” and aside from Matt. 6:11 and here, only very obscure references are given for the word, and they also explain that it was a “very rare word in Origen’s day”. The word surely seems to mean upon being and may have been written necessary, and so here as it is in the King James Version, it is simply daily.

The Codices Alexandrinus (A), Ephraemi Syri (C), Bezae (D), Washingtonensis (W), 070, and the Majority Text, and therefore the King James Version, all insert at the end of this verse: “...but deliver us from the evil one.” The text of the Christogenea New Testament, which does not include the clause, follows the third century papyrus P75, and the Codices Sinaiticus (א) and Vaticanus (B). The clause does appear in all of the early manuscripts of Matthew's version of the prayer, in Matthew 6:9-13.

The Gospel of Luke, Chapter 10 – August 10th, 2012

This is the continuance of our presentation of the Gospel of Luke, which has been interrupted since we discussed chapter 9 on July 20^th. In the closing of Luke chapter 9 we saw the account of the Transfiguration on the Mount, where Christ was said to have appeared and conferred with two men. Those two men were fully esteemed by the apostles who witnessed it to have been Moses and Elijah. Christians must know, that if Yahweh our God and our Creator does not transcend the physical world, and that if He has has no efficacy to act within His creation, and if there is not more to that creation than what we commonly perceive, including our own beings, then indeed we have no hope in the world and it is inevitable that evil shall prevail – for we as a race and as a society are currently headed straight for the pits of hell. In truth, there is more to the Creation than what we perceive, and there is more to our being than this short life of flesh. In the end, the Creator God shall not be mocked by the bastardization of His creation. Those of our Adamic race who love Him shall indeed overcome the world.

The Gospel of Luke, Chapter 9 – July 20th, 2012

1 Then calling together the twelve He gave to them power and authority over all demons and to cure diseases, 2 and sent them to proclaim the Kingdom of Yahweh and to heal those with illnesses.

There are two words in the New Testament which are nearly always translated as devil in the King James Version. They are διάβολος (Strong's # 1228) and δαίμων (1142) or its diminutive form δαιμόνιον (1140). A διάβολος is literally an accuser, and by implication a false accuser. It is the root of our English word diabolical. The word is translated as slanderer in 1 Timothy 3:11, but is it elsewhere devil. A δαίμων or δαιμόνιον is the Greek word from which we get the English demon. The diminutive form δαιμόνιον was also used by secular Greek writers, and I will conjecture that one’s interpretation of it is dependent upon one’s perspective – whether one is Christian or pagan - to denote “the divine Power, deity, divinity...” but also “a spirit, a being inferior to God...”, both according to Joseph Thayer's Greek-English lexicon and also in secular Greek writers cited by Liddell & Scott is it defined as “...an inferior divine being, a demon”. A δαίμων (found in the N.T. only at Matt. 8:31) is according to Thayer “a god, goddess; an inferior deity...” in the common Greek language. In the New Testament, these words describe evil spirits.

Satan is NOT in Heaven! Last week I had a conversation with Don Spears. Don is a dear friend and a good brother, and I really and honestly did not want to try to beat up on him in a debate, especially since I would have had to out-yell him in his own home just to get a word in, something which I did not desire to do. So I basically left it to him to convince me that Satan was in heaven, which he believes, and in the end I am not convinced. Don's highly charged emotional arguments are not enough to persuade me, especially when all of his Scriptural references offer only inferences and not one clear indisputable witness to prove his point. Don insists that Satan is in heaven, and he says that if I do not understand that, then, as he insists, I do not understand the spiritual things of God. Yet in the passage he referred to, Paul was talking about the things of God, and not about the things of Satan which are opposition to God.

The Gospel of Luke, Chapter 7 – July 6th, 2012

Last week we talked about the purpose of the Sabbath. This is something that practically every Biblical commentator misses or skims over in the words of the prophets, and I have been guilty of doing so myself. The words of Yahweh our God in Hosea concern the ancient Israelites, who are about to be deported into captivity by the Assyrians. In Hosea 2:11, Yahweh said through the prophet: “I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.” Likewise, 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.” So we see that these things as they were known to the Israelites of the ancient kingdom are removed. Now, as it was stated here last week, 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”. 

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.

The Gospel of Luke, Chapter 5 – June 22nd, 2012

Last week discussing Luke chapter 4, it was made evident in more than one way that the “devil” of the temptation of Christ was most certainly an actual person. While many may believe that Satan is still in heaven, as the Romish Catholics would like for us to believe, Christ said “I beheld Satan as lightning fall from heaven”, and He was speaking in the past tense. It is clear that He intended the past tense, since He then proceeded to liken certain people in first century Palestine as serpents and scorpions, thereby relating them to Satan just as the vision in Revelation chapter 12 describes Satan. In that chapter, the Revelation says that Satan, “that old Serpent” who is also the devil – which is representative of all those who took part in that original rebellion against God – was cast out of heaven, that his place in heaven was found no longer, and that he was cast out into the earth, and his angels were cast out with him. Since Satan is “that old serpent”, this has already happened long ago, before the events of Genesis chapter 3, and no creative interpretation of any other Scripture may turn these words of Christ into a lie. Satan walks amongst us, in the form of his seed - as Genesis 3:15 attests - and he has done so ever since he was cast out and our Adamic race was created. The devil is not in heaven, but in his dominance of our world it is evident that he does try to create his own perverted version of heaven.

The Gospel of Luke, Chapter 4 – Christogenea on Talkshoe, June 15th, 2012

Last week I gave here an opinion on the genealogies of the Christ. I expressed the belief that the genealogy recorded in Matthew was the descent according to the succession of the throne of David, while the genealogy recorded in Luke was the natural genetic succession – that there were at least two redemptive marriages (in addition to the story of Ruth and Boaz) which are not evident in the incomplete records which we have in our Scriptures. Until firm Scriptural evidence is produced which may convince me otherwise, I shall stand by that opinion.

Before beginning with Luke chapter 4 this evening, I want to illustrate something which further highlights and substantiates my opinions not only concerning the genealogies, but also concerning the life of Mary the mother of Christ, and the children which she had after the birth of Yahshua her first-born (Luke 2:7). I have asserted that James, Joses and Jude, called “the brethren of the Lord” in several places in Scripture, were the children of Mary by a later husband, a man other than Joseph. I have caught some criticism for this assertion – but I still insist that it is correct. James the brother of Christ is called the “son of Alphaios” in three gospels, Matthew (10:3), Mark (2:14, 3:18) and Luke (6:15).

The Gospel of Luke, Chapter 3 – Christogenea on Talkshoe, June 8th, 2012

Last week we demonstrated that the οἰκουμένη, the inhabited world, was the living space of the civilized White races in the eyes of the Greeks and Romans. The κόσμος was the order or arrangement, and therefore the society of the οἰκουμένη – which in the time of Christ never included the alien races. Therefore understanding that the alien races were never meant to be a part of the Biblical context, there is no impetus, and certainly no Biblical commission, to extend the grace of Yahweh our God to alien races today. It is actually detrimental, as recent history certainly proves, to the health and security of our κόσμος to do so. It is even suicidal of our race to insist upon including these aliens.

It was argued here last week, that Christ was most likely born in the late fall or early autumn of 3 BC. That argument is for the most part based upon Luke's opening statement in this chapter, that Yahshua's ministry began around His thirtieth birthday, which was in the fifteenth year of Tiberius. Many modern commentator's actually go so far as accusing Luke of error here, as if they themselves can actually know better from the incomplete records which we can muster today. A 3 BC registration, in time for the celebration of Rome's 750^th year, and Augustus' 25^th as emperor, coincides with this fifteenth year of Tiberius and the fact that Christ is now thirty years of age, the age when a Hebrew man may begin serving his people publicly. We should insist that Luke is true, and that the modern commentators are in error.

The Gospel of Luke, Chapter 2 – Christogenea on Talkshoe, June 1st, 2012

Over the last two weeks, we elucidated the exclusivity of Luke's gospel, and also showed that Luke's gospel was indeed the gospel of Paul as well. This must be remembered wherever Paul's epistles are considered. We also saw that claims of the scoffers, those who say that a virgin birth occurred in many ancient religions long before the time of the Hebrew promise of such a thing , and furthermore that Christianity had borrowed the idea, those claims are fully discredited by any serious and honest scholarship. Among other things, one more important aspect of this gospel that was attested here last week, is how the accounts in Luke of the promises for the people of Israel which were being fulfilled in Christ actually fit in perfectly with the teachings of Paul in his epistles, which were all written to dispersed Israelites. This will be the primary subject of a talk I shall give this Sunday at the Fellowship of God's Covenant People here in Kentucky.

The Gospel of Luke, Chapter 1 Part 2 – Christogenea on Talkshoe, May 25^th, 2012

Last week we ended with the account of the virgin conception of Christ, in Luke chapter 1 verses 30 through 38, and that is where we shall commence this week. We must bear in mind, that if we are persuaded that God made man, then we should be just as persuaded that it is half the task for Mary to have conceived Christ without a man. While previously discussing these things, we saw that the promise of a virgin birth and of a Messiah resulting from that birth existed from at least 732 BC, when the prophet Isaiah had written his prophecies concerning them, which are found primarily in Isaiah chapters 7 and 9. We then examined some of the attacks on Christianity made by those jews who seek to belittle it, who lie about the origins of the Bible, and we saw their lies discredited. Ancient mythology was developed out of the meshing of fact and fancy, the need to pass down a heritage of knowledge and experience intertwined with the human desire for entertainment. Therefore we find that many of the myths of the related surrounding White nations had themes and stories similar to those found in the Hebrew Bible. This alone betrays the common original heritage of the White nations. The jew craftily twists all of this out of context, in order to discredit it all. In the end, it is only the jew who should be discredited. This week we shall begin with the same passage, starting at Luke 1:30, which we left off with last week and we shall discuss certain elements of it from a different perspective.