Biblical Commentary

Unrelated to Acts chapter 10, the preliminary remarks for this evening's program are posted on the Christogenea Forum here: The Valid Christian Ministry

Book of Acts Chapter 10, Part 1 - 07-19-2013

Once it is fully understood within the Biblical context, Acts chapter 10 above all other chapters of Scripture, exemplifies how so-called Judeo, or more properly Judaized Christians are willing to lift passages of Scripture out of their context and use them for the purposes of fulfilling an agenda. There are two agendas at stake here, both promoted from the account of Peter's vision by the mainstream churches, which are the acceptance of universalism and the discarding of Yahweh's food laws. Upon our examination of this chapter, both of those agendas will be deconstructed.

To begin with that deconstruction, we must note that there are several events described in the earlier chapters of the Book of Acts to which many Judeo-Christians point in order to maintain their support of universalism. Yet none of those events truly uphold universalism once they are scrutinized. The men “out of every nation under heaven” in Acts chapter 2 were all Judaeans, and although some of them were converts, meaning that they were circumcised, Peter in his address to these men only addressed the men of Israel in relation to the covenants and the promises, for which one may compare Acts 2:14 and 2:36 where Peter states that those things which transpired were for “all the house of Israel”. In Acts 3:12, regardless of who was present at the temple at the healing of the lame man, Peter again addressed Israelites specifically. While converts may have been considered Judaeans in a religious sense, neither Peter not the other apostles could have considered them to be Israelites.

Book of Acts Chapter 9 - Christogenea Internet Radio 07-12-2013

IX 1 And Saulos, still breathing threats even of murder to the students of the Prince, going forth to the high priest 2 requested letters from him to Damaskos to the assembly halls, that if anyone should be found being of the Way, both men and women, being bound he would bring them to Jerusalem.

Paul was described by Luke at the end of Acts chapter 7 as a young man, a νεανίας (3494), and therefore it is unlikely that he had single-handedly taken a leadership role in persecuting these Christians on his own. It is much more unlikely that he could have done the things which he describes here on his own. In Paul's latter confessions, however, which are found in Acts chapters 22 and 26 and in his epistle to the Galatians, Paul only mentions himself when recounting these events. There are, evidently, two plausible reasons for this, and I would accept both of them as true. Firstly, Luke's endeavor here is to describe the acts of the apostles, and Paul having become an apostle, only his actions in connection with these events are critical to Luke's purpose. Secondly, with Paul's describing his role in these events in the first person only, neglecting to mention anybody else in connection with them although clearly others must have taken a part, he takes the entire blame upon himself, exhibiting a noble desire to be accountable for his own actions without deflecting any of that blame onto others.

Book of Acts Chapter 8 - 07-05-2013

In Acts chapter 7 we saw Stephen make an appeal to his fellow countrymen in defense of the new Christian creed. His appeal was based on the life of Moses, who was at this time, presumably next to Yahweh God Himself, the most venerated figure in the history of Israel. Stephen's appeal included a description which explains the reason why Moses was chosen for the mission which God provided him: because he displayed a greater care for the people of his own race than he did for his high station in life which was provided by the Egyptians. In fact, Moses' care for his own race exceeded any care that they may have had for themselves. Saying these things, Stephen explains that Moses risked his own station and his worldly comforts for his brethren even in spite of his brethren, and that for this reason it was by Moses that Yahweh God chose to have Israel delivered from Egypt. Stephen described how this Moses spoke of a prophet to come, which is Yahshua Christ. Note that the final commandment given by Christ to His students was to love their brethren. But Stephen also explained how the people rejected Moses in spite of their delivery from Egypt, and how even the success which Israel had from Joshua to David and the building of the first temple in Jerusalem was tainted by their apostasy, for Yahweh had already given them up to worshipping the “host of heaven”. The overall point that Stephen was making, is that the substance of God's people Israel should be revered, and not the form. The temple, it's adornments, the rituals and traditions connected to it, its manner of governance, those things are the form. The people of the nation, one's kindred, and seeking to follow the will of one's God, these things are the substance. Imagining that salvation may be obtained through the fulfilling of ordinances and rituals leads only to self-justification. The love of one's kindred leads to the edification of the kingdom of God and to the love of God, provided one abides in that love for his brethren.

Book of Acts Chapter 7 - 06-28-2013

As it is recorded in Acts chapter 7, before his stoning the martyr Stephen offered an apology (which is a defense) of his Christian beliefs, where he attempts to demonstrate to the council and to the people thata the hope of Israel rests upon the promises to Abraham, Isaac and Jacob, which were perpetuated and transmitted through Moses to Israel, and which had nothing to do with the temple or the works of the hands of men, and everything to do with kinship, brotherhood, and the counsel of God which men have perpetually rejected. Since the authority of the high priests was connected to the institution of the temple, and the allegiance of the people had long been to the institution of the temple, rather than to the Word of God, Stephen was slain for his profession of the Christian message which was unpopular with these traditionalists of the time, and which was hated most of all by the Canaanite-Edomite aliens among the chief people of the city. In the last segment of this series, we began our presentation of Stephen's apology by discussing certain of the events of the Scriptures which he cites from a historical viewpoint. Among other things, we discussed the dating of the Exodus and the reckoning of the years of Israel's captivity in Egypt. Here we will continue our discussion from where we left off last week, at Acts 7:23, and the call of Moses is still Stephen's topic:

Book of Acts Chapters 6 and 7 - 06-21-2013

VI 1 And in those days with the multiplying of students, there was a murmuring among the Hellenists towards the Hebrews, because in the daily administration their widows were neglected.

The phrase “in those days” tells us only that what is transpiring is some time after the first Pentecost. It is evident that a functioning Christian community has been established. Many of those who have come to this community since that Pentecost have sold farms and estates, things which usually take some time to accomplish. As it was established here in the very first segment of our presentation of Acts, and as we hope to explain again when we arrive at the appropriate portions of the narrative, the chronological details left to us in Acts and in the epistles of Paul, when compared to what we know from history, tell us that Paul's conversion must have most likely taken place in 34 AD, and therefore the events related in these earlier chapters of Acts all transpired over the two year period which began with the Pentecost of 32 AD.

Book of Acts Chapter 5 - 06-14-2013

In our presentation of the last chapter of Acts, chapter 4, along with some appropriate passages from the historical works of Flavius Josephus, it was demonstrated that twelve members of a certain family, all of them of the sect of the Sadducees, had held the high priesthood for most of the time – perhaps as much as three-quarters of it, from about 6 AD up to the destruction of Jerusalem in 70 AD. This was the family of Annas and his son-in-law, Caiaphas, who were the high priests known from the accounts of the Gospel. An argument was also presented, contrasting two statements in Acts chapter 4, that these men were most probably Edomites rather than Israelites. Those two statements are found at verses 6 and 23. In verse 6 speaking of those opposed to the apostles and listing their leaders the account adds that they were joined by “... as many as were of the race of the high priest”. Later in the chapter, in verse 23, in contrast to those who persecuted the apostles we read that upon the release of the apostles “...they went to their own countrymen and reported as much as the high priests and the elders said to them. ” It was established that in other writings of Scripture the apostles considered all Israelites to be of their own race, yet in Acts chapter 4 we see that such was not true of the high priests, whom the apostles considered to be of a distinct race. Therefore it seems that the high priests of the time, while they were certainly Sadducees, were also very probably Edomites.

Book of Acts Chapter 4 - 06-07-2013

We are going to begin this presentation by reading a passage from Josephus, from Antiquities Book 14, where Josephus also quotes some passages from Strabo and accepts Strabo's remarks with approbation. Strabo died about 12 years before Josephus was born, and Josephus was very much acquainted with his writings. We are doing this so that the scope of the political power held by the leaders of the temple in Judaea may be understood, and so that the size of the diaspora of Judaeans (which is not to be confused with the much earlier and much larger dispersions of Israel) may be more accurately perceived. By this we shall understand the daunting challenge which the apostles had in presenting the Gospel, which was indeed controversial and threatened the credibility of a long-established and very powerful political and religious institution:

Book of Acts Chapter 2, Part 3, and Acts Chapter 3 - 05-17-2013

This is our fifth installment on the Book of Acts, and we are not quite through Chapter 2. To this point in this chapter of Acts, we have seen that the outpouring of the Spirit which occurred at this first Pentecost was in fulfillment of the prophecy found in Joel chapter 2, which Peter quotes. However it was also the beginning of a fulfillment of a prophecy found in Isaiah chapter 44, where Yahweh says to the dispersed children of Israel “3 For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: 4 And they shall spring up as among the grass, as willows by the water courses.” Furthermore, it was the beginning of the fulfillment of the prophecy found in Ezekiel chapter 37, where it says in part “9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.” The children of Israel are the “slain”, because they were under the penalty of death in the law when Yahweh cast them off from His presence. Of course, all these things were only promised to the children of Israel, and cannot be applied outside of that context with any justice. We have also seen that this deposit of the Spirit at the first Pentecost and thereafter was only a beginning, a deposit, as Paul called it, and the early rain which James referred to. Now we await the fulfillment, the redemption of our bodies, the latter rain that brings the fruit to its perfection.

Book of Acts Chapter 2, Part 2 - 05-10-2013

In the last segment of our presentation on the Book of Acts, we left off our discussion with Peter's quote from Joel chapter 2, and how we believe that James and Paul saw that prophecy of Pentecost in relation to the history of the ekklesia of God: that the endowment of the Spirit in the apostolic age was merely a deposit of that which all Christians should now expect: a greater outpouring of the Spirit of Yahweh culminating in the restoration of our race to the glorified state of our first parents which was also evident at the Transfiguration on the Mount as attested to in the Gospels. James referred to these two outpourings of the Spirit with his mention of the early and the latter rain. Paul tells us what to expect in 1 Corinthians chapter 15 where he says: “51 Behold I tell you a mystery, we shall not all fall asleep, but we shall all be changed. 52 In an instant, in a dart of an eye, with the last trumpet; for it shall sound and the dead shall be raised incorruptible, and we shall be changed. 53 This decay wants to be clothed in incorruptibility, and this mortal to be clothed in immortality. 54 And when this decay shall have put on incorruptibility, and this mortal shall have put on immortality, then the word that has been written shall come to pass: 'Death has been swallowed in victory.' 55 'Death, where is your victory? Death, where is your sting?' 56 Now the sting of death is guilt, and the power of guilt is the law; 57 but gratitude is to Yahweh, in whom we [the children of Israel] are being given the victory through our Prince, Yahshua Christ.” Here in the next part of his discourse, we continue Peter's appeal to the multitude at Judaea, to consider all of the things which had recently transpired there in connection with Yahshua Christ.

Additionally, in relation to where we left off in the first part of our presentation of Acts chapter 2, we shall quote here from Isaiah chapter 44: “1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. 3 For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: 4 And they shall spring up as among the grass, as willows by the water courses.” Where we see the phrase “all flesh” in Acts 2:17, the reference is to all Israelite flesh, as that is the context of the original passage in Joel.

Book of Acts Chapter 2, Part 1 - 05-03-2013

There is something which I forestalled discussing in the opening segments of this series, and that is an exposition of the ancient manuscripts which attest to the antiquity and the content of the Book of Acts. For the translations found in the Christogenea New Testament, only manuscripts which are dated to the 6th century and earlier were even considered in the reading. Of these, there are eleven ancient papyri, and 6 of these (those listed below in bold type) are dated by archaeologists to the 3rd century AD. [The manuscript numbers employed here are those of the Gregory-Aland system employed in the Nestle-Aland Novum Testamentum Graece.]

P8, P29, P33, P38, P45, P48, P50, P53, P56, P57, and P91.

Many of the papyri represent only fragments containing portions of the text of Acts. While the uncials were produced with more durable material, many of them are also incomplete or even represent mere fragments. For examples among the papyri, P8 contains all or part of about 28 verses from Acts chapters 4, 5 and 6. P29 contains parts of 3 verses from Acts chapter 26. P45, which dates to the 3rd century, contains larger portions of 13 different chapters of Acts, from chapters 4 through 17, as well as large portions of each of the Gospels. P45 is part of a collection of manuscripts called the Chester Beatty Papyri. A companion manuscript, P46, contains large portions of nine of Paul's epistles, and it is esteemed to date to about 200 AD.

The opening remarks to this podcast, entitled What Is Universalism?, are found here on the Christogenea Forum.

The Book of Acts, Chapter 1 Part 2 – Christogenea Internet Radio, April 19th, 2013

Discussing Amos chapter 3 here last month, we presented a lengthy dissertation concerning the Biblical phrase “all the families of the earth”, and from many scriptures found in both the Old and New Testaments it was demonstrated that within the Biblical context, the use of the phrase can only be applied to that group of White Adamic Nations which is listed in Genesis chapter 10. It can not be applied to anyone outside of that group. As Genesis 5:1 says, “This is the book of the generations of Adam.” The listing of those generations (which is the Hebrew word toledah, Strong's number 8435, meaning descendants) found in Genesis chapter 10 are a part of that book, and none of the promises made to those people, families and nations - such as those made to Abraham in Genesis chapter 12 - can ever justly be applied to anyone else.

The Book of Acts, Chapter 1 – Christogenea Internet Radio, April 11th, 2013

The Book of the Acts of the Apostles, as it is fully called, is a book of transition. It records a transition of the legitimate faith in Yahweh God, as decreed by His Word, from the tenets of Hebraism to the constructs of Christianity; from the rituals of the laws of the Old Covenant to a faith in the Word of God in Christ which was promised by the prophets of the Old Covenant, and which was recorded in the Gospel of the New Covenant. This faith in Christ would include the Christian recognition of a need for conformance to the commandments of Christ, found in those original ten commandments and the admonition to love one's brother. It records a transition of the primary subject of the Word of God from the remnant of Jerusalem to the dispersion of the children of Israel, the “lost sheep” of the ancient dispersions. That is what the New Testament is, it is the record of the Gospel of the New Covenant between Yahweh God and His people Israel, which was explicitly promised in the prophets at Jeremiah 31:31, Ezekiel 37:26 and Daniel 9:27. It was implicitly promised in many of the other writings of the prophets. We know that these Gospels do indeed represent the promised New Covenant since they came at the appropriate time, which was outlined in the 70 weeks vision of Daniel chapter 9.

There should be no doubt that the apostle called Luke wrote Acts. The author claims to be the writer of the Gospel, “that first account” mentioned in the opening of the Book of Acts. The Greek style is precisely the same which is found in the Gospel written in his name. Paul tells us that Luke was with him at his imprisonment (Philemon 24), and from Acts we see that Luke was there when this happened (Acts 27:1). Luke was with Paul, at the least, from Acts 16:10-17, 20:5-21:18, and 27:1-28:16 (to the end of the book). Paul is arrested in Acts Chapter 21, and the balance of the book follows his imprisonment as far as Rome. No other companion of Paul’s meets all of these criteria. Luke is also mentioned by Paul at Colossians 4:14 and 2 Timothy 4:11. Acts was written to be an extension of Luke's Gospel. It can justly be called Luke, Part Two. It is written to the same audience, the “lover of God” whom Luke addresses in his Gospel. More will be said about that as we get into the opening verses of the book. 

The remarks which prefaced this program, on the Christian obligation to practice freedom of association and disassociation, are posted in the Christogenea Forum: Remarks on Freedom of Association and Disassociation.

The Prophecy of Amos, Part 10

In Amos chapters 1 and 2, while Yahweh pronounced judgements upon Israel because they oppressed the poor and the righteous, He also pronounced judgements upon Judah and the other surrounding nations for their various transgressions. Beginning with Amos Chapter 3 and through to the end of the book, Yahweh pronounces a series of judgements upon Israel alone which are actually repetitive pronouncements foretelling the same punishment, but giving differing reasons for that punishment in different ways. In Amos chapter 3 Yahweh announces to Israel that “You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.” The reasons given in this chapter are that “they know not to do right, saith the LORD, who store up violence and robbery in their palaces.” This means that the riches they had gained for themselves were accumulated through those unjust means. In verse 12 a reference is made to the horns of the altar of Bethel, which was a principle seat of idolatry in Israel. 

Amos, Part 9

Accompanying this audio presentation of Amos is a separate article, Scatterers and Gatherers

KJV Amos 6:1 Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!

Amos is addressing the rulers, the societal elites, in Israel. The House of Israel had come to these people. That does not mean that these people themselves were not of Israel. It rather means that they had come to the control of the Kingdom, in one way or another. It seems, from 1 Chronicles 5:17, that genealogy still played an important part in reckoning the people, in spite of Israel's having long before gone off into paganism. It must be noted however that the Books of Chronicles were compiled from what records remained after the return of portions of Levi, Benjamin and Judah from Babylon. This is easily demonstrable because it is evident in the listings of the tribes in the opening chapters of 1 Chronicles. After describing the inheritance of the children of Gad, that passage says: “All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.” The reference to Jeroboam is to that king of Israel who ruled during the time of the ministry of Amos.

The Prophecy of Amos, Part 8

Most of the historical portion of our presentation is past. Now we shall focus on the pattern of sin and punishment suffered by the children of Israel.

KJV Amos 4:1 Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.

Bashan means fruitful. The land of king Og of Bashan fell to the lot of Manasseh when the land was taken from the Canaanites and divided by Israel (Joshua 17). The children of Israel are likened to kine. If we had to venture as to why, it is evident that they had worshipped the golden calves of Jeroboam I all throughout the period of the divided kingdom. Adam Was formed in the image of Yahweh his God, and these Israelite children of Adam would rather worship calves. They were therefore likened to calves. Later, Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, Jehoash, Jeroboam II, Azariah, Menahem, Pekah, all kings of Israel, and probably some others besides these, were all criticized for doing “evil in the site of Yahweh” and for not departing from the ways of “Jeroboam the son of Nebat, who made Israel to sin”.

The Prophecy of Amos, Part 7

In the last segment of this presentation of the prophecy of Amos we spent a considerable amount of time examining the phrase “all the families of the earth”, which appears in Amos 3:2, in the light of the context of Scripture. We shall not again dwell at length on that phrase here, however we shall summarize a few things from last week's presentation, and then proceed with the rest of Amos chapter 3.

Amos 3:1 Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, 2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

The phrase “all the families of the earth” can only refer to all of the White Genesis 10 nations of the Adamic oikoumenê, which is the Biblical context provided by Genesis chapters 5, 10 and 11, which is also the way the phrase was understood in both Deuteronomy 32:8 and in Acts 17:26:

Genesis 5:1: “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.”

Genesis 10:32: “These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.”

Genesis 11:1, 8-9: “1 And the whole earth [that whole land of Shinar] was of one language, and of one speech.... 8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth [of all of that land]: and from thence did the LORD scatter them abroad upon the face of all the earth.”

The Prophecy of Amos, Part 6

In the first two chapters of Amos, we saw judgements pronounced upon the people of Israel and Judah, and also upon the surrounding nations as well. These other nations are the Ammonites, Moabites, Edomites, Philistines and the Syrians of Damascus. Some of these people of the surrounding nations were from the accursed tribes of Canaan, or from of the inbred descendants of Lot. Others were Adamic peoples closely related to the Israelites. Many of the people in these nations were evidently Israelites themselves who had been both residing in and even mixing with these nations ever since the period of the Judges, and especially since the time of the division of the Kingdom when Israel was turned to paganism by their political leaders. 

It is perfectly evident in 2 Samuel chapter 8, that the Syrians of Damascus, the Philistines, Moabites, Ammonites and Edomites were all subjected to Israel in the days of King David, and that his kingdom did indeed stretch from the border of Egypt to the Euphrates, and that David's sons were delegated rulership over parts of this territory. These things are truly not noticeable in inscriptions or often even in the Bible, because in the Bible the original names of these lands were kept, the lands were mostly named after the original occupants, and later on those who inhabited these lands were often called after these names no matter what tribe they were from. That the children of Israel had indeed begun to mingle with these subject people is evident throughout the Biblical narrative, that they went “a whoring after the heathen” (i.e. Ezekiel 23:30) and begot “strange children” (i.e. Hosea 5:7).

The Prophecy of Amos, Part 5

Over the past four segments of this presentation on the prophecy of Amos, we have discussed the ancient Mesopotamian inscriptions and their evidences of the existence of and the demise of the ancient kingdoms of Damascus, Ammon, Moab, Edom, and then Judah. In the past two segments of this, we also witnessed some of the Greek historical attestations of the founding of the ancient Kingdom of Israel by Moses, as it was recounted by both Strabo the Geographer and Diodorus Siculus. Discussing the oracle of Amos against Judah last week, we saw three ancient witnesses attesting to the facts and circumstances concerning the history of the ancient Kingdom of Judah as they are outlined in the Old Testament. These were the Lachish Ostraca, the Taylor Prism containing the Annals of Sennacherib, and various Babylonian inscriptions attesting to the presence of the household of Jehoiachin the King of Judah in captivity in Babylon. All of these things are more than sufficient proof witnessing to the historicity of the books of the Old Testament. Here we shall see further evidence from ancient inscriptions verifying the truth of the historical circumstances found in the writings of the Bible, and of this prophet.

6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; 7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name: 8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god. 9 Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD. 12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. 13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves. 14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. 16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.

The Prophecy of Amos, Part 4

In closing the last part of this presentation on Amos, we discussed some of the historical evidence of the ancient kingdom of Israel. Early in that presentation we had seen the attestation of the text of the ancient Moabite Stone. In it we see the tribe of Gad mentioned explicitly, connected to the “king of Israel”, and in some of the same locations that the Hebrew Bible also places them.

Where the Moabite Stone says “Now the men of Gad had al­ways dwelt in the land of Ataroth, and the king of Israel had built Ataroth for them”, it agrees with the Biblical Book of Numbers at chapter 32, verses 1 through 4. This same inscription also mentions the Israelite king Omri, as the Assyrian inscriptions also often do. The Assyrian, Babylonian and Persian inscriptions verify the historicity of many things in the Bible, which we shall see as this presentation unfolds. To imagine that all of the inscriptions attesting to the historicity of the Bible are somehow spurious is ridiculous. There is no doubting the veracity of a great number of these inscriptions, for the accounts concerning their discoveries are well recorded.. The people that made such inscriptions were pagans, and had nothing extraneous to gain by them, and could not have imagined that over 2,500 years later these things would be dug out of the ground and found to verify the accounts in an unrelated book which was to be passed down over so many centuries.

The opening remarks to this program are not directly related to the subject matter, and are therefore published at the Christogenea Forum. 

The Prophecy of Amos, Part 3

The prophecy of Amos begins with oracles against both Israel and Judah, and also against the Edomites, Syrians, Moabites and Ammonites and certain of their cities. We have already discussed the fates of many of these places, and presented much of what can be seen of the contemporary history of these places from ancient Assyrian inscriptions. This helps to demonstrate that the Biblical account of the history of this period certainly is true, and also to show that these prophecies indeed had the beginning of their fulfillment in the years subsequent to the time of the prophet. Here we shall commence with Amos chapter 2, continuing with the utterances against Moab, continuing with our theme from the last two segments.