The Gospel of Matthew

Christogenea, Matthew Chapter 1, Program Notes

The Jews love to insist that the New Testament books were written originally in Aramaic, as does George Lamsa, who is himself an Arab. And they insist that Yahshua and His disciples spoke Aramaic primarily, and all this helps them to conceal their identity to the general public, and to perpetuate their lies. There is a preponderance of evidence in the New Testament itself that every book of it, including the gospel of Matthew and Paul's epistle to the Hebrews, was originally penned in Greek. There is also a preponderance of evidence in Archaeology that – while Hebrew was spoken in Jerusalem at the time of Christ – Greek was the common language of Palestine. Even all of the coins of Herod and his successors contained Greek inscriptions, and not Hebrew or Aramaic (Literacy In The Time of Jesus, in Biblical Archaeology Review, July-August 2003, p. 36), and most of the inscriptions of the period are in Greek, and no other language (ibid., and also p. 25 of the same issue). Dozens of second and third century papyri have been found in Archaeology containing copies of the New Testament books in Greek, yet no such manuscripts have been found in Aramaic. The earliest Aramaic (also called Syriac) versions date to the 3rd to 4th centuries and are proven to have been translated from Greek. (See the Introduction to Nestle-Aland’s Novum Testamentum Graece, 27th edition, pages 65-68). Aside from this, there is also a preponderance of evidence in the Greek language itself, and the variations which occur across all known ancient Greek copies, that Greek was the original language of the Gospel (and so surely Isaiah 28:11 was fulfilled) and there is no other which these Greek manuscripts could have been translated from. There is also the fact that so many of the quotes made from the Old Testament are from the Greek of the Septuagint. This note I have adopted from my notes for Clifton written several years ago, for his presentation of the Revelation series of Bertrand Comparet. It surprises me that Comparet had fallen for this Jewish deception. We must not. The Gospel of Matthew was originally penned by Matthew, in Greek.

Christogenea, Matthew Chapter 2, Program Notes

II 1 Now Yahshua being born in Bethlehem of Judaea in the days of Herodas the king, behold! Magi from the east arrived in Jerusalem, 2 saying “Where is He having been born King of the Judaeans? For we have seen His star in the east and we have come to worship Him!” 

Strabo quotes Polybius where he says that “the priests of the Egyptians, the Chaldaeans, and the Magi, because they excelled their fellows in knowledge of some kind or other, attained to leadership and honour among the peoples of our times” (Geog. 1.2.15). Quoting Poseidonius, he says that “the Council of the Parthians … consists of two groups, one that of kinsmen, and the other that of wise men and Magi, from both of which groups the kings were appointed” (11.9.3). The Magi kept a guard at the tomb of Cyrus (Strabo, 15.3.7), directed the sacrifices of the Persians and distributed the meat from the altar, without setting aside a portion for the Persian deities (15.3.13) because the gods do not need meat, where Strabo also said that “the Persians do not erect statues or altars, but offer sacrifice on a high place”, a practice we see the Israelites chastised for in Scripture. Strabo also mentions his own eye-witness account of a “sect of the Magi, who are called Pyraethi (fire-kindlers)” who dwell in Cappadocia. They are said to keep an eternal fire, and to sacrifice animals by cudgeling them, and to carry about in procession a wooden statue of a strange god named “Omanus” (15.3.15). Among the Magi of Persia Strabo said that when they die they are not buried, but rather their bodies are left “to be eaten by birds”, and mentions that they were known to “consort even with their mothers” (15.3.20).

Christogenea, Matthew Chapter 3 Program Notes, 2011-04-29

One cannot understand much of what is going on in the New Testament without first understanding both the Old Testament and the history of Judaea between the testaments. Something that a full understanding of Matthew chapter 3 requires is an understanding of the book of the prophet Malachi – one of the prophets of the inter-testamental period. To have an understanding of what had transpired in Judaea during the period between the testaments, and what was prophesied by the Word of God concerning the events which were to take place both then and during the ministry of Christ, only then can one properly interpret many of the important events of the gospel. We shall also see here, from Malachi and from the Law, exactly why John was baptizing in the first place, and what was the significance of that baptism.

Matthew Chapter 4, Program Notes - 2011-05-06

KJV Job 1:1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. 2 And there were born unto him seven sons and three daughters. 3 His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. 4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. 5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. 6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. 7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth [land], and from walking up and down in it. 8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? 9 Then Satan answered the LORD, and said, Doth Job fear God for nought? 10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. 11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. 12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. 

Matthew Chapter 5, Program Notes

Last week discussing Matthew Chapter 4 we saw that the devil who tempted Christ in the desert certainly need not have been some spiritual demon, as it is usually perceived, but may very well have been a real and living person, one of the descendants of the seed of the serpent who, as Scripture shows in many places, are actually devils.

We also saw, in a rather long and winding discourse, that the prophecy concerning “Galilee of the Gentiles” actually refers to the “region of the Nations” of the long-dispersed Israelites, for they are the people sitting in darkness. In order to substantiate this claim, I would like to read from Isaiah chapter 49. The jews do everything they can to belittle these last 25 chapters of the Book of Isaiah, even claiming that some other Isaiah besides the ancient prophet had written them. However Christ quotes from them all the time, and attributes them to “Isaiah the Prophet”. The jews despise these chapters, because they are all written to the real children of Israel of the early dispersions, none of whom were ever known as “jews”. These chapters also help prove that the children of Israel of the Assyrian dispersions are indeed the Germanic peoples of modern history. Isaiah 49 contains many similar statements that we shall see also here in the Sermon on the Mount recorded in Matthew chapter 5.

Matthew Chapters 6 and 7 - 2011-05-20

First I would like to briefly discuss the manuscripts upon which translations of Matthew are based. In my notes, I have only 8 handwritten pages for the first 7 chapters of Matthew, which deal with variations in the Greek among the different ancient manuscripts. Nearly all of these are absolutely immaterial when it comes to articles of our Christian faith, and the rest are quite trivial. None of them have really been worth mentioning so far in these presentations, so far as I am concerned.

Last week discussing Matthew Chapter 5 we saw clear connections between Christ's word in the New Testament, and the promises to Israel recorded by Isaiah in the Old Testament. Christ had come for those who sit in darkness, for the prisoners, for the captives, for those very people of the children of Israel divorced from their God centuries beforehand, in the very days of Isaiah! So it is evident that an honest study of scripture reveals precisely what Jeremiah prophesied to be: that the New Covenant was made by God with those very same people with whom He made the Old Covenant: the literal, physical, children of Israel.

Matthew Chapters 8 and 9 - 2011-05-27

Over the past few weeks while discussing Matthew chapters 5, 6 and 7 we continued to see many of the clear connections between the Old Testament and the New, that they truly are but one book containing the same teachings, for the same children of Israel. We especially saw that Yahshua Christ in His Sermon on the Mount was teaching many of those same precepts found in the ancient Hebrew literature, for the most part in the Psalms and in the Wisdom of Sirach. Yet this does not lessen the importance of the mission of Christ one iota. Rather, it magnifies it all the more, once one understands that this is the same God, talking to the same people that He had once spoken to through the Old Testament prophets and the Law of Moses. We saw that the Sermon on the Mount was meant for Israelites only. The word neighbor in in the phrase in Leviticus 19:18 which says love thy neighbor in Hebrew is ultimately derived from a verb which means to graze together, and therefore can only refer to the sheep. The Greek word for neighbor does not mean to refer to geographical proximity, for there are other more specific words for that. Rather it simply denotes one who is near to a person. With all of the other injunctions found in the law, it too can only refer to one of the sheep, and not to a wolf who has moved in nearby. This meaning is magnified where Yahshua tells His followers not to share their pearls or that which is holy with dogs and swine. That this entire message is therefore exclusive – in the racial sense, there should be no doubt.

Matthew Chapters 10 and 11 - 2011-06-03

[Scriptures for Charles Giuliani, who was the subject of the pre-program discussion:]

Hebrews 3:12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

Proverbs 14:12 There is a way which seemeth right unto a man, but the end thereof are the ways of death.

Last week discussing Matthew chapter 8 where Christ is recorded as having said “11 I say to you that many shall come from east and west and they shall recline with Abraham and Isaak and Jakob in the kingdom of the heavens, 12 but the sons of the kingdom shall be cast out into the outermost darkness. And there shall be weeping and gnashing of teeth!” I first quoted Psalm 107 verses 1-3, which I will read again here: “1 O give thanks unto the LORD, for he is good: for his mercy endureth for ever. 2 Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; 3 And gathered them out of the lands, from the east, and from the west, from the north, and from the south.” As we see in Luke, at 1:71, part of the purpose of Christ was to bring us “preservation from our enemies and from the hand of all those who hate us”, just as we see it professed in Psalm 107. I also quoted Psalm 112: “10 The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.” We need to be bought back from the enemy, because it is clearly evident that in our sin, they rule over us! It is they who shall be gnashing their teeth. Therefore I remarked last week that “the 'sons of the kingdom' are those who pretend to have the law and the prophets, those in the seats of authority in Jerusalem, but they are not necessarily Israelites. Actually, many of them are not Israelites, they are usurpers. And that is why they would be put out. This passage should be cross-referenced to Revelation 2:9 and 3:9, which describe those who claim to be Judaeans, but are not, they are of the assembly of the adversary.”

Matthew Chapter 12 - 2011-06-17

XII 1 At that time Yahshua had gone through the planted fields on the Sabbaths, and His students hungered and began to pluck and to eat the grain. 2 Then the Pharisees seeing it said to Him: “Look! Your students do that which is not lawful to do on a Sabbath!” 

This account is paralleled in Mark 2 and Luke 6. The law which enabled the apostles to pick another's grain to feed themselves is found in Deuteronomy 23:24-25: “24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. 25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.”

The law which the Pharisees accused them by must have simply been the law of the Sabbath found at Deuteronomy 5:14: “But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.”

Matthew Chapter 13 - 2011-06-24

Discussing Matthew chapter 12 last week, I think the principle lesson was the difference between Christ's interpretation of the Law, and that of the Pharisees. The Pharisees would claim to uphold the minute letter of the law to the greatest extremes, and often to the detriment of the common people. The examples set by Christ show that we first must have care for the predicament and needs of our brethren when they are in distress, and then we care for the law. Our brethren are more important than the letter of the law. The law is our ideal, but since we all fail to live up to it, we are grateful to have mercy in Christ. We must treat our brethren with the same mercy which we ourselves expect from Him. Therefore Christ, quoting Hosea, exclaimed that “It is mercy I desire , and not sacrifice”. [I hope to treat of this topic at length, from Paul's epistles to the Romans and to the Galatians, at Christogenea.net on my Open Forum program on Monday.]

This leads to another point which we saw Yahshua make last week, and that is at Matthew 12:31 where He said that “For this reason I say to you, every error and blasphemy shall be remitted for men, but blasphemy of the Spirit shall not be remitted.“ Last week I said, and I will elaborate again here, that there are people who claim to be Christian Identists, who deny the words of Paul where he says that “all Israel shall be saved”, or of Isaiah where he wrote Yahweh's promise that “all the seed of Israel shall be justified, and shall glory”. These same Pharisees, while they want to throw their own Israelite brethren into the lake of fire, they themselves do such things as engage in usury, enrich themselves by trading jewish securities, sell snake oil or engage and enrich beasts in business. They are no better than Judaean Pharisees or Romish Catholics. They need to extract the beams from their own eyes. Here Christ says, and I will quote the King James Version, that “All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.” Salvation is not for “good boys and girls”, but rather for the race of Israel only and entirely. That is the foundation of understanding the promises in Christ, because it is the express purpose behind His ministry and every promise of salvation made by God through the prophets. Yahweh promised to cleanse all of the sin of Israel, and makes no exception. Advocating integration and mingling of Israel with non-Israelites, one blasphemes the Holy Spirit. There is much more to the gospel, and to the responsibilities of the true Israel of God as a people, but we cannot proceed without first having a firm foundation in the racial covenants of our God. All Israel shall indeed be saved, whether the Pharisees and the Catholics like it or not. There shall indeed be weeping and gnashing of teeth.

Christogenea on Talkshoe – Matthew Chapters 14 and 15, July 1st, 2011

XIV 1 At that time Herodas the Tetrarch had heard the report of Yahshua, 2 and he said to his servants: “This is Iohannes the Baptist! He has risen from the dead and for this reason works of power operate in him!”

This is the first time we have seen the name Herod since chapter 2, but this is not the same Herod. There are ten different men named Herod, all of the same family of Edomites, identified in the index to Whiston's Works of Josephus. That first Herod, whom the jews like to call “the great”, is better known as the usurping murderer of the Hasamoneans and the son of the Edomite Antipater. He died just a short time after the birth of Christ, about 1 or 2 BC. He was succeeded by his son, Herod Archelaus, who was so cruel that after only a few years the Romans took the kingdom from him and exiled him to Vienna in Gaul. From that point on Judaea was split into four pieces, and rulers called tetrarchs were set over them, a tetrarch being a ruler of a fourth. Rather, this is Herod Antipas, another son of the first Herod, and he and his brother Philip each received a tetrarchy from Rome.

Herod Antipas was tetrarch over Galilee and Peraea (which was just east of the Jordan). Philip was tetrarch of Gaulanitis, Trachonitis and Panaea, which were all north of Peraea and east of the Sea of Galilee. Some time after Philip's death, another Herod, named Agrippa, was by the emperor Caligula made a king of this tetrarchy, since Philip had left no sons. Herod Agrippa was a grandson of the first Herod by Aristobulus, a son whom Herod had put to death. It is Herod the tetrarch, however, Philip's brother, the Herod who had his brother's wife, who is the Herod so prominent in the Gospels during the ministry of Christ. When John the Baptist upbraided Herod for taking Philip's wife as his own, Philip was still alive – for which see Josephus, Antiquities, 18.5.4. This Herod the tetrarch was later banished to Spain by Caligula (who was emperor from 37-41 AD), and his tetrarchy was added to the kingdom of Herod Agrippa (Josephus, Wars, 2.9.6). It is Herod Agrippa whose death is described later, in Acts chapter 12.

Matthew Chapter 16 - 2011-07-08

Last week we talked about the Canaanite woman of Matthew chapter 15, which has long been a topic of controversy and a subject so often misinterpreted in Christian discourse. Here I have something further which I believe strengthens the arguments concerning the customs of the times and the traditional roles of the suppliant in relation to the man in authority. This is from the book, Clemency and Cruelty in the Roman World, by Melissa Barden Dowling, from the chapter entitled “Clemency and Cruelty Under the Julio-Claudians”, pages 169-170:

“Let them hate so long as they fear. Gaius Caligula’s policy toward those who offended him, and those who did not, was carried out in actions of open saevitia [brutality]. His use of fear as a tool of rulership, and his disinterest in even the appearance of mercy, stood in contrast to the averred principles of his predecessors and of most of his successors. For others, clementia [clemency] was the watchword, advertised by princeps. senators, and subjects alike. The reality of imperial crudelitas [cruelty] was inescapable, however, and the proclamations of imperial clemency were often loudest when an emperor's savagery was most sharply felt. Gaius departed from Augustus and Tiberius in discarding the careful assurances of clementia that softened their rule; Gaius's successors did not repeat his error. During the reigns of Claudius and Nero, the dialogue of clementia continued in both imperial and elite propaganda. In fact, the definition of clementia  developed further under the Julio-Claudians, surpassing the scope it had held under Augustus.

“It was under Nero that the first philosophy of clemency was described by Seneca. As part of his theory of mercy, Seneca constructed a parallel philosophy of cruelty, outlining the degrees of irrationality that underlie cruel actions and highlighting the contrasting benefits of clemency. From Gaius’s naked crudelitas: to a sophisticated philosophy of clemency, in the ]ulio-Claudian Age Romans experimented with the vocabulary of power and ultimately created a stronger ethic of mercy to offset the power of the emperor. The normalization of imperial advertisements of the clementia principis and the creation of a philosophy of virtus [manly virtue] incorporating clementia as an expression of a good man's success were the outstanding developments of the ideology and social history of the Early Empire. These developments and the emergence of a parallel philosophy of cruelty, in which the degradation of a man’s nature was expressed through his crudelitas [cruelty], are the focus of this chapter.... “

Matthew Chapters 18 and 19 - 2011-07-15

Last week we discussed once more the Canaanite woman and why Yahshua healed her daughter. Then we discussed the sign of Jonah, the leaven of the Pharisees, the apostles' belief that Yahshua was the Christ as well as the expectation of the coming of the Messiah which was prevalent in Judaea at that time. We also touched upon the phrase “the gates of Hades” and the belief in life after death as it was held by all branches of our race, evident again in the event known as the Transfiguration on the Mount. We also saw the non-scriptural belief of Herod and others in Judaea in reincarnation and we discussed what was meant by John the Baptist's having come in the “spirit of Elijah”. Then we discussed at length what Christ meant when He said that “If one desires to come behind Me, he must deny himself and take up his cross and follow Me!” We saw, as we presented for an example, how Germany's Christian government under Adolf Hitler actually built that precept into their political philosophy, that an individual should live for the sake of his nation, and devote his life to its well-being. If we all lived in such a manner, that we put the interests of our kinsmen ahead of our own, then we would have heaven indeed.

Very importantly, last week we also saw that the “restoration of all things” is in scripture the restoration of the children of Yahweh to the recognition of the covenants of their fathers, and in the context of Scripture it is nothing more than that. A lot of universalists in Christian identity somehow try to use this phrase, taken out of context, to promote their lies, but they cannot do so with any honesty and they may as well be Catholics. Christ said that the Elijah who is to come “shall restore all things” and when we read of the prophecy of him in Malachi, all we see is the restoration of Israel to their rightful place in the covenants and polity God.

Matthew Chapters 20 and 21 - 2011-07-22

There is one aspect of Matthew chapter 19, verses 27 and 28, which I did not discuss last week. That is where Peter says to Christ: “Look, we have left everything and have followed You! What then is there for us?” 28 And Yahshua said to them: “Truly I say to you that you are those who shall be following Me in the regeneration, when the Son of Man shall sit upon the throne of His honor, and you also shall sit upon twelve thrones judging the twelve tribes of Israel!” Note that there is never any mention in any of these eschatalogical sayings of Christ about “Israel and the beasts of the field” or “Israel and the Chinese” or “Israel and the Africans”. That is because it is simply not true, and whoever teaches such a thing deceives himself. Yahshua said in John chapter 3 that “unless a man should be born from above, he is not able to see the Kingdom of Yahweh.” Only the Adamic Man has that Spirit of Yahweh which makes him born from above, and in the image and likeness of God. In 1 John chapter 4 that same apostle tells us that we are born of God, as Adam our father also was, and the others are born of the world. We are from above, and all who are not of us are from below. Therefore none of the others shall ever see the Kingdom of Heaven when it is instituted on earth! How can one claim to be a Christian Israelite faithful in the Scriptures, and pronounce otherwise? He is a liar and a fraud!

Matthew Chapter 22 - Christogenea on Talkshoe 07-29-2011

Among the things which we spoke about last week, it was demonstrated from the parable of the vineyard workers, and from Leviticus, how hard it is for us to keep the letter of the law in this day and age. And while Yahweh's eternal morals are encoded into the laws found in Leviticus and Deuteronomy, as well as the entire Bible, we easily lose sight of several Biblical truths. First, the law was created for the benefit of man, and not man for the sake of the law. Second, the Levitical laws were specifically given along with a priesthood to enforce them, for the purposes of the Israelite kingdom and its function in relationship to Yahweh its God. When Israel was divorced from God for its constant unfaithfulness, the entire nation being under the law was liable to the judgement of the law, and therefore the entire nation was liable to death. Yahweh preserved the nation according to His law, as He promised, by dying on behalf of it, thereby freeing the nation from the law of its (or allegorically her) husband! That is what Paul explains in Romans chapter 7. Now we live not under the law, but under the favor – the grace – of our God. We are told that if we love Him, we keep His commandments. Those commandments are not found in the Letter of the hundreds of old laws. They are found in the ten commandments, which encapsulate the Spirit of the Hebrew law, along with the few things which the apostles clarified and the admonition to love our brethren. The law was our – the Israelite nation's – tutor for Christ, as Paul explains in Galatians chapter 4. The Hebrew laws are our ideal, but since none of us can live in this world and strictly keep them, we do not judge our brethren by them. This is proven over and again in Paul and the epistles from the other apostles and the Gospels. 

XXIII 1 Then Yahshua spoke to the crowds and to His students 2 saying: “The scribes and the Pharisees sit upon the seat of Moses. 3 Therefore all things whatever they should tell you, you do and you keep. But according to their deeds you do not do. For they say and do not do.

The seat of Moses is the seat of authority in Judaea. Many Christians, being rebellious, do not like this, but Yahshua Christ was indeed telling His students to submit to the worldly authority. One lesson which is fully evident throughout the Old Testament is that God uses worldly authority to punish a sinful people. And when that happens, even the good people among them suffer on account of it. The children of Israel did evil before Yahweh on many occasions, and He gave them over to both wicked rulers and other nations. 

Judges 10:7-8: 7 And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon. 8 And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead.

Deuteronomy 28:28-34, and the consequences, or curses, that result from disobedience to God warn us of these things: 28 The LORD shall smite thee with madness, and blindness, and astonishment of heart: 29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. 30 Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. 31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. 32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand. 33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always: 34 So that thou shalt be mad for the sight of thine eyes which thou shalt see.

Matthew Chapter 24 - 2011-08-12

Last week we saw at the end of Matthew Chapter 23 that Christ exclaimed to the Judaeans “Behold, your house is left to you desolate!” We then saw from Daniel 9:24-27 that Christ was really only confirming something that Yahweh had long ago prophesied through Daniel. Here I shall repeat Daniel 9:24-27 once again, which is Daniel's 70-Weeks Prophecy concerning the advent of the Messiah: “24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” Christ then exclaimed “For I say to you, by no means may you see Me from now until you should say ‘Blessed is He coming in the name of Yahweh’!” But His triumphant march into Jerusalem had already happened prior to this statement, and therefore those words must have yet another fulfillment.

Matthew Chapter 24, Part 2 - 2011-08-19

Last week we ended with Luke's version of the discourse given by Christ which is found here at Matthew 24:15-22. In Luke we saw the exact historical fulfillment, as recorded by the historian Flavius Josephus, of Christ's words as they are recorded at Luke 21:20-25, concerning the forecast destruction of Jerusalem. Yet it is evident that Christ must have given a longer statement, and that Luke's record of it focused more specifically on what was said about Jerusalem, while the accounts of the discourse recorded by Matthew and Mark relate a more general prophecy.

Matthew 24 15 Therefore when you should see the abomination of desolation, which was spoken by Daniel the prophet, standing in the holy place he reading must understand 16 then those who are in Judaea must flee into the mountains; 17 he upon the house-top must not go down to take his things from the house, 18 and he in the field must not turn back to take his garment. 19 But woe to those being pregnant and those with infants in those days! 20 And you must pray that your flight should not be in winter nor on the Sabbath. 21 For at that time there shall be great tribulation, such as has not happened from the beginning of Society until now, nor by any means should happen! 22 And unless those days would be shortened, there would not be any flesh saved. But on account of the elect shall those days be shortened.

Matthew Chapter 25 - 2011-08-26

Last week we covered Matthew chapter 24 and the Scriptures which discuss the abomination of desolation, “spoken of by Daniel the prophet”, which refers to several prophecies in Daniel chapters 11 and 12. We saw that the term reads “abomination which maketh desolate” in some manuscripts in some places in Daniel. The periods of time in prophetic days given by Daniel for this may be interpreted so that this abomination may be tied to both Mohammedanism & Judaism, and the Zionist Judaism which gave us the artificial Israeli state in 1948 in particular. Both Mohammedanism and Judaism, I believe, are Satanic religions devised by the jews, who have absconded the Old Testament and have abused the oracles of God for their own purposes.

We also discussed at length the prophecy by Christ concerning the budding of the fig tree, when it shoots forth its branches, and how that must have referred to that fig tree that was cursed by Christ. Let us read the parable of the fig tree, from Luke chapter 13: 6 Then He spoke this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit in it and found none. 7 And he said to the vine-dresser, ‘Look, it is three years from which I have come seeking fruit in this fig tree and I find none. Cut it down, for why should the land be useless?’ 8 But answering he says to him: ‘Master, leave it this year also, until when I should dig around it and cast manure 9 and so then it may produce fruit in the future, but otherwise if not, you shall cut it down.’” Jerusalem produced no fruit for Christ in His final year either. So the fig tree that was Jerusalem was indeed cut down, and from that time on we cannot imagine, under any circumstances, there ever having come one good thing from Judaism or from the descendants of those people. So where Christ says in Matthew 24:32-34: “32 Now learn from the parable of the fig tree, when already its branches should be tender and it would produce leaves, you know that summer is near. 33 Thusly also you, when you should see all these things, know that it is near by the doors. 34 Truly I say to you that by no means should this race escape until all these things should happen!” Today the jews are producing leaves, and their branches have extended to control all the earth. So we know that the harvest approaches.

Matthew Chapter 26 - 2011-09-02

Finishing the discourse of Christ concerning the destruction of Jerusalem, and of the time of the end, and of His return, which is contained in Matthew chapters 24 and 25, hopefully we saw how these things which He said, and the parables which He left us concerning the troublous times, the ten virgins, the wicked servant, and the sheep and the goat nations, all meshed with the many other prophecies concerning those same things, and that at the end of days and the return of Christ, all of His enemies are destroyed, and in the end there are none left but the sheep. This is the true promise of Christianity, when we shall indeed have heaven on earth, which is what Christians everywhere should pray for incessantly just as Yahshua Christ Himself had instructed us to pray, that things be “on earth as they are in heaven” when His kingdom comes. And it shall indeed come. Here we shall proceed with Matthew chapter 26

XXVI 1 And it came to pass that when Yahshua had finished all these sayings, He said to His students: 2 “You know that after two days it shall be Passover, and the Son of Man is handed over for which to be crucified!”

First, here we see Matthew tell us that now Yahshua had “ had finished all these sayings”, so we see that this marks the end of the discourse which began at the beginning of Matthew chapter 24 where the apostles had initially asked Him about the pending destruction of Jerusalem and the time of the end.

3 At that time the high priests and the elders of the people gathered together in the court of the high priest who is called Kaïaphas, 4 and they took counsel that with guile they shall seize and kill Yahshua. 5 But they said: “Not on the feast, in order that there would not be a tumult among the people!”

Matthew Chapter 27 - 2011-09-09

Last week, among many other things that were evidenced while discussing Matthew chapter 26, we saw from the prophecy in Zechariah chapter 11 a direct connection between the thirty silver pieces for which Christ was betrayed to His enemies and the breaking of the Covenant which Yahweh made with the people, meaning of course the people of Israel. This is found at Zechariah 11:10-13, where it says: “10 And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people. 11 And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD. 12 And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. 13 And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.” While it was discussed in brief here last week, Zechariah chapter 11 itself requires a full study (which shall not be done here presently), because of ambiguities, and because of differences in the Masoretic text as it compares with the Septuagint version. Furthermore, the Brenton translation of the Septuagint Greek of this chapter is also wanting – or can at least be contested - in various places. Yet all of the versions agree on this one thing: that the covenant was broken, and the thirty pieces of silver are connected to that act.

Now it can be asserted and proven, that the old covenant which Yahweh made with the children of Israel at Mount Sinai beginning with Exodus chapter 19 was a covenant equivalent to a marriage contract between Yahweh and Israel, with God as the Husband and the entire nation of the body of Israel as the Bride. That this is a proper interpretation is evidenced in Isaiah, Jeremiah, Hosea, the epistles of Paul, and many other places. That old covenant being eternal, and within the laws of marriage set forth by God, the only way that it could be broken was with the death of either the Husband or the Bride. Since Yahweh promised that a new covenant would be made with Israel and Judah, for instance in Jeremiah chapter 31 and Ezekiel chapters 34 and 37, that would also necessitate the breaking of the old covenant, as Paul explains in Hebrews chapter 8, where he also quotes from Jeremiah. So we see that the fulfillment of the old covenant, its completion (which is the meaning of the Greek word which the King James Version often translates as fulfillment), took place on the cross of Christ as Paul explains in Romans chapter 7.

Christogenea on Talkshoe – September 16th, 2011 – Matthew Chapter 27, Part 2

I think of the Nuremberg trials, or the fate of Sylvia Stolz, or see what they did to Germar Rudolf and Udo Walendy and Robert Faurisson, and a thousand other unjust railroadings in this day, and I think of the trials of Christ. Taken by force in the middle of the night by a mob of so-called officials, the jewish tyranny often operates in much the same way today, which is the same way as the bolsheviks also operated in Soviet Russia. Wherever you find jews, you find tyranny and oppression conducted in the name of justice.

This is the twenty-second week of our presentation and discussion of the Gospel of Matthew. It will require at least one more week after tonight to bring it to completion. Last week we left off with Matthew chapter 27, verses 20 through 23, and we shall commence by repeating those tonight.

24 And Pilatos, seeing that nothing helps, but rather a tumult arises, taking water washed the hands before the crowd, saying “I am innocent from the blood of this man! You see to it!” 25 And responding all the people said: “His blood is upon us, and upon our children!” 26 Then he released Barabbas for them, but having scourged Yahshua he handed Him over in order that He would be crucified.

Discussing these circumstances at the end of last week's program, we focused on the situation that Pilate was in, and how it was difficult for him to avoid handing Yahshua Christ over to their desires. To me, this situation of Pilate's encapsulates something which has been a dilemma for our race since the beginning: the failure of man to properly confront evil, in exchange preferring love of the world and one's own comfort. Indeed, Pilate may have resisted the blood-thirty desires of the jews, but then he would have had to deal with their riotous behaviour and all of the political fallout which would certainly have followed. Christ Himself certainly understood Pilate's situation, and therefore said that “he that delivered me unto thee hath the greater sin”, as we read at John 19:11 in the discourse between Christ and Pilate which Matthew did not record.

Matthew Chapter 28 - 2011-09-23

Before we get into the final chapter of Matthew, chapter 28, it may be fitting to discuss just why it is that Christians should believe in a resurrection. There are many supposed Christians who have rejected the notion of the resurrection, shamed by so-called science – mistakenly believing that the science of man should be able to explain everything and anything, and therefore whatever it cannot explain cannot be true. This is the folly of humanism, which believes that man is god, and therefore anything that man cannot understand is fiction. Their own evolution theory is of course an exception to this. In truth, man is not god, and the true God will not be mocked.

If we believe that God created the heavens and the earth, and it is absolute folly to believe that they were created by chance, then we must by necessity believe that God transcends the physical creation as we know it. If we believe that Adamic man was created in the image of God and bears His spirit, then we can imagine that Adamic man can also transcend the physical world as God does. In the Wisdom of Salomon, at 2:23, it says: “For God created man to be immortal, and made him to be an image of his own eternity.” If God has no efficacy in the reality of creation, then our faith is vain. As Paul told the Corinthians, “If only in this life have we had hope in Christ, we are the most pitiable of all mankind.” (1 Corinthians 15:19)