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Paul's Epistle to the Colossians Part 5: Bad Words and “Filthy Communications”

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Paul's Epistle to the Colossians Part 5: Bad Words and “Filthy Communications”

Thankfully, bad words and filthy communications are not all we have to discuss this evening, however we seem to constantly be confronted by what I can only call “word Pharisees”, and they certainly need to be addressed.

In our recent discussions of Colossians chapter 2, we had seen Paul of Tarsus assert that because the children of Israel were freed from the ordinances of the law by the sacrifice of Yahshua Christ, Christians should not seek to judge one another based on those ordinances. Therefore Paul said “no one must judge you in food and in drink, or in respect of feast or new month or of the Sabbaths.” Of course, Paul was not telling Christians to disregard the sabbaths and the feasts, which he had advised them elsewhere to observe. Rather, he must have meant that no one should judge them as to how they observe those things, and especially concerning all of the commandments of men that were added to God’s laws regulating them.

Paul's Epistle to the Colossians Part 4: Salvation is not by Legalism

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Paul's Epistle to the Colossians Part 4: Salvation is not by Legalism

Many Identity Christians profess to keep the laws of God, and for the most part they do. But then they adopt and intermingle a lot of their concepts of right and wrong from the greater society, or from their own personal judgment of things transpiring in society, good or bad, whereby they are really not following Yahweh’s law in the degree which they imagine. Of course, none of us follow it perfectly, and that is why we require the mercy which is found in Christ. But Yahweh’s law is much more than just church law. It is a schematic for the coming Kingdom of Heaven, and Christians should seek to live by it and establish it now. They should base their everyday decisions and their judgments of right and wrong upon God’s law first. In our time of punishment we may be compelled to obey some of the laws of men, but of course we should not do so to the point of negating or invalidating the laws of our God. When man and God disagree, we must choose to follow God.

I had initially thought to subtitle this segment of our presentation of Paul’s epistle to the Colossians as Puritanical Pharisaism, or perhaps Pharisaical Puritanism. These titles would be appropriate within the confines of our modern vernacular use of those terms, but are not really fair to most of the original Puritans, or even to at least some of the original Pharisees.

The Kingdom of Heaven, or the Elections of Men?

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This program is going to be titled The Kingdom of Heaven, or the Elections of Men? We are going to begin by presenting a short sermon by Bertrand Comparet, and making some remarks in reference to it. But then we shall discuss the currently ongoing election season in the United States, and how Christians should look at both it and at the possibilities. We shall have brother Ryan and, perhaps a little later, some of our other friends and brethren with us for that discussion.

The Kingdom Of Heaven or In Heaven? by Bertrand L. Comparet

Prepared for internet publication by Clifton A. Emahiser’s Teaching Ministries, with Critical Notes

Disputing the nature of the Kingdom of Heaven in this sermon, Comparet is really disputing with Judaized Christians who have some sort of fantasy vision of the kingdom of heaven as castles in the clouds.

There is some dispute, in ecclesiastical circles, whether the kingdom of Yahweh, so often mentioned by Yahshua, is to be on earth or only in heaven. This is based chiefly on the use, only by Matthew, of the phrase the kingdom of heaven. Because of this verse, some have argued that the kingdom must only be in heaven, being heaven itself as ruled by Almighty Yahweh. Neither Mark, Luke nor John refer to the kingdom of heaven, but only to the kingdom of God. Even Matthew uses as an equivalent phrase, the kingdom of God, four times at Matthew 6:33; 12:28; 21:31 & 21:43. In Matthew 13:43 & 26:29 Yahshua speaks of the kingdom of their Father [in reference to the righteous] and My Father’s kingdom. Both of these phrases obviously being equivalent to the kingdom of God. There is clearly no distinction between the kingdom of heaven and the kingdom of God. [So Comparet asks:] Then why were the two phrases used?

Paul's Epistle to the Colossians Part 3: The Handwriting Against Us

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Paul's Epistle to the Colossians Part 3: The Handwriting Against Us

Thus far three topics have stood out in the discussion found in Paul’s epistle to the Colossians: the fact that Jesus Christ is God come in the flesh, and that He had come to reconcile His household to Himself, redeeming them and forgiving their sins. In relation to this, Paul explains that he, being assigned the administration of this household, suffered many things for their benefit in the execution of that assignment. Here in Colossians chapter 2 Paul will continue expounding upon all three of these topics as he also adds some admonitions as to how Christians should conduct themselves on account of these things.

1 For I wish you to know that as great a struggle as I have for you, and those in Laodikeia, and as many as have not seen my face in the flesh,

Laodikeia was about 10 miles from Colossae. In Colossians chapter 4 we learn that Paul also wrote an epistle to the Laodikeians (popularly Laodiceans), which has not survived to us. The Laodikeians are mentioned again in the Revelation, where they are the seventh of the seven assemblies which had received messages from Yahshua Christ.

Here we see evidence in support of the fact that Paul himself had not brought the gospel to the Colossians, or to the Laodikeians, since those people had not seen him in person. Rather, as we had discussed presenting chapter 1 of this epistle, it seems to have been Epaphras who had brought to them the Gospel, as Paul had written there concerning the favor of God, “7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ”. In chapter 4 of this epistle, Paul informs us that Epaphras is also a Colossian.

Paul's Epistle to the Colossians Part 2: Jesus Christ is God

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Jesus Christ is God, or as we are more inclined to say, Yahshua Christ is Yahweh. I was startled, when I first became acquainted with the Christian Identity world, that so many people have not understood that, and there are still those who deny it. They want to limit God to a spirit world disassociated from reality. Those are seeds that the jews have sewn, and they still do, but in the end, they shall bear no fruit.

Paul's Epistle to the Colossians Part 2: Jesus Christ is God

The children of Israel had in ancient times sold themselves into sin, and for their sin Yahweh their God delivered them into captivity. From thence they were alienated from God, having been lost in paganism and a multitude of errors, and the resulting state in which they were found is frequently described in the books of the prophets and in the Gospel as darkness. This brief description encapsulates one aspect of the prophecies such as that which is found in Isaiah chapter 59, where in verse 2 the words of Isaiah in reference to Yahweh read: “2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” Then in verse 9 he speaks for all of Israel and says: “9 Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.”

The Gospel message is a message of reconciliation for those same children of Israel, that they repent and return to obedience to Yahweh their God in the mercy which is offered through Christ. So in the opening of this epistle to the Colossians, Paul exhorts them to “to walk worthily of the Prince in all complaisance”, and to do so while “12 being thankful to the Father, who qualifies us for that share of the inheritance of the saints in the light, 13 who has rescued us from the authority of darkness, and instead gave us into the kingdom of the Son of His love, 14 in whom we have redemption: the dismissal of errors.”

Paul's Epistle to the Colossians Part 1: Rescued from the Authority of Darkness

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Paul's Epistle to the Colossians Part 1: Rescued from the Authority of Darkness

Colossae was a city of Phrygia on the Lycus River, one of the branches of the Maeander, and 3 miles from Mount Cadmus, which is 8,013 feet high. It stood at the head of a gorge where the two streams unite, 13 miles from Hierapolis and 10 from Laodicea. Colossae, which was situated along the great highway that crossed Anatolia from Ephesus to the Euphrates valley, was mentioned by Herodotus, where he described it as being along the route of the Persian invasion of Greece by Xerxes. It was also mentioned in Xenophon's Anabasis, where he described it as being along the route taken by Cyrus when he marched against his brother, the Persian king Artaxerxes II, around 401 BC.

According to William Smith's Classical Dictionary of Greek and Roman Biography, Mythology and Geography, Colossae was “a city of Great Phrygia in the plain on the river Lycus, once of great importance [citing Strabo and others], but so reduced by the rise of the neighbouring cities of Laodicea and Hierapolis, that the later geographers do not even mention it, and it might have been forgotten but for its place in the early history of the Christian Church. A fortress called Chonae was formed (probably by Justinian) on a precipitous hill 8 miles S. of Colossae, the position of which was not not defensible; and in the course of the 8th cent. [B.C.] A.D. altogether absorbed its population, so that its name passed away, and the village near its site bears the name Khonae.” While Smith, whose dictionary was published in 1904, believed the site of ancient Colossae to have been 8 miles north of Chonae (the modern Khonos), another site has since been discovered, 3 miles north of Chonae, where the remains of the ancient Greek city of Colossae have been located. There have been found extensive ruins of an ancient city, large blocks of stone, foundations of buildings, and fragments of columns. For a long time the ruins were known, but the site was not excavated. Recently, within the past 20 years, the site has been excavated and many inscriptions and other discoveries have been made and published.

A critical review of the sermons A Faith For These Days and Lift Up Your Heads, by Bertrand Comparet

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A critical review of the sermons A Faith for These Days and Lift Up Your Heads, by Bertrand Comparet, along with notes from Clifton Emahiser.

These sermons were transcribed from original recordings and prepared for publication by Clifton Emahiser several years ago, circa 2007. We are reviewing them with the hope of expounding on and edifying Comparet's work, as well as observing and hopefully even correcting some of his errors. As we have often noted, Bertrand Comparet left us many wonderful things, and we owe to him a debt of gratitude for helping to blaze the trail to Christian Identity truth well ahead of us. But we must improve upon the work of our teachers, give them credit where it is due, and honor them by correcting any mistakes they may have made, or in Comparet's case, because he dealt with prophecy in many of his sermons, correcting any interpretations which he was led to make because of the time in which he lived.

Tonight we chose these particular sermons, because we often hear exclamations of exasperation from our brethren, that for the survival of our people the peril is great, and the days certainly seem to be getting short. As Yahshua Christ Himself had said, as it is recorded in Matthew chapter 24, “22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.” So we always desire that they be shortened even further, and our Lord cometh quickly, but we may not attain our desire if it is not the will of our God. Therefore we must have patience, and we can indeed find consolation in His Word.

Paul's Epistle to the Philippians Part 4: Self-sacrifice is the Way to Life

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Paul's Epistle to the Philippians Part 4: Self-sacrifice is the Way to Life

Here we shall commence with our presentation of Philippians chapter 3. When we had discussed the beginning of this chapter, it is evident that Paul had begun to conclude this epistle, and immediately digressed into a warning concerning trust in the flesh. Many denominational Christians abuse this passage and cite it in order to justify the assumption that the flesh does not matter. However when we compare statements concerning the children of Israel “according to the flesh” which Paul had made in several places elsewhere in his writings (Romans 9, 1 Corinthians 10), it is evident that by repudiating trust in the flesh here in Philippians, Paul was not repudiating the flesh itself. Rather, he had only explained that one should not trust in the flesh for any means of justification, as he had stated in verse 9 of the chapter: “not having … righteousness that is from law, but that which is through the faith of Christ, that righteousness of Yahweh by the faith”.

This is the same conclusion which Paul had come to following a long discussion of the works of the law and the faith in Christ in Romans chapters 2 and 3, where he had written: “28 We therefore conclude by reasoning a man to be accepted by faith apart from rituals of the law. 29 Is Yahweh of the Judaeans only? [referring to the circumcision of the remnant of Israelites in Judaea] And not of the Nations? Yea, also of the Nations, [referring to the dispersions of post-captivity Israel, the people of the nations of the seed of Abraham described Romans chapter 4, which are the “Israel according to the flesh” Paul had mentioned in 1 Corinthians chapter 10] 30 seeing that it is Yahweh alone who will accept the circumcised from faith [the remnant of Israelites in Judaea], and the uncircumcised through the faith [the dispersions of post-captivity Israel]. 31 Do we then nullify the law by faith? Certainly not! Rather we establish the law.” In chapter 2 of that epistle Paul had already commended the Romans for exhibiting the works of the law written in their hearts, as opposed to the works of the law in the Old Testament rituals, showing that they were indeed of the Israelites of the Word of God with whom the New Covenant was made, when He had promised them mercy in their punishment, as it is prophesied in Jeremiah chapter 31.

Paul's Epistle to the Philippians Part 3: In Quest of a Goal - Faith versus Works

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Paul's Epistle to the Philippians Part 3: In Quest of a Goal: Faith versus Works

In Philippians chapter 1 Paul's purpose for writing this epistle is made evident where he had received correspondence from them, and writes in return to inform them of his testimony before Caesar in the Praetorium at Rome, and the result of that testimony in the spread of the message of the gospel. He sees this as a positive development whether or not those who were discussing his testimony were authentically receptive, or were merely doing so out of contention. So Paul's testimony must have caused quite a stir among those who heard it. In respect of this, Paul had concluded, in part, “that in every way, whether in pretext or in truth, Christ is declared, and in this I rejoice.”

Then, on account of the trial of the faith, Paul encouraged his readers to conduct themselves worthily of the Gospel, and doing so would help them to withstand the opposition without fear. Building on that concept in Philippians chapter 2, Paul further exhorted his readers to have love for one another and to serve one another, following after the model which was continually made by Christ Himself. With that, Paul assured them that if they eagerly did all of the things which the Gospel required of them, which is basically inclusive of keeping the commandments of Christ and caring for one another, that they would be assured preservation in this world, as Paul had also said, remaining “perfect and with unmixed blood, blameless children of Yahweh in the midst of a race crooked and perverted - among whom you appear as luminaries in the Society”.

Paul's Epistle to the Philippians Part 2: Repairers of the Breach

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Paul's Epistle to the Philippians Part 2: Repairers of the Breach

Yahweh, the God of the Old Testament, is a God of love. But the so-called Christians of the denominational churches generally would not understand such a statement, because they focus on the things which that “mean old God of the Old Testament” hates. They also do not understand that hate can be righteous, especially when hate is a matter of defending those things which one loves. In the Old Testament, Yahweh expresses a love for His original Creation, and He expresses hatred for those who would corrupt that Creation: or who themselves are a corruption of Creation. Likewise, Yahweh loves those ideas expressed in His law which allow the maintenance and preservation of His Creation, and Yahweh hates ideas and acts which violate those laws. But bad ideas cannot be destroyed, they can only be accepted or rejected by men. For that reason, Yahweh destroyed Sodom, and not Sodomy, because the Sodomites had put bad ideas into practice. So Yahweh expects His people to love His law, as His law preserves both His Creation and His people.

Yahshua Christ is the incarnation in the flesh of that same Old Testament God, Yahweh. As Isaiah had prophesied, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” For this same reason, in his epistle to the Colossians, Paul also professed that “For in him dwelleth all the fulness of the Godhead bodily.” Yahshua Christ often expressed His Own hatred for those same things which the Old Testament God had hated, but most denominational Christians only know the Jesus of the Sermon on the Mount, and they reject the Jesus of the Apocalypse, whom they are ultimately going to get whether they like Him or not.

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