Christogenea Internet Radio Podcast Archives


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Matthew Chapters 18 and 19

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Christogenea on Talkshoe – Friday July 15th, 2011 - Matthew Chapters 18 and 19

 

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.

 

XVIII 1 In that hour the students came forth to Yahshua saying “So who is greater in the kingdom of the heavens?” 2 And summoning a child He stood him in the midst of them 3 and said: “Truly I say to you, if you would not turn back and become as the children, you shall by no means enter the kingdom of the heavens!

 

Matthew Chapters 16 and 17

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Christogenea on Talkshoe – Friday July 8th, 2011 – Matthew Chapter 16

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 14 and 15

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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 13

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Christogenea on Talkshoe – Matthew Chapter 13, June 24th, 2011

 

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.

Marriage and Scripture - Christogenea Forum Call 06-20-11

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Should men put their wives away sexually if they come to the realization that their marriage was wrongfully initiated according to the Old Covenant law? Well, contrary to the pharisaical opinions of some claiming to be Christian Identity, that is not the example set forth in Scripture.

Here is the podcast of the program criticizing our position, which instigated the reponse given here. It is from Dan Kersey's Truth or Consequences program on Talkshoe, this segment featuring Jeff Westover and Patricia Aiken (aka "mouthypatricia"): http://data.christogenea.org/audio/dankersey_2011-06-02.mp3

Matthew Chapter 12

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Christogenea on Talkshoe, June 17th, 2011 - Matthew Chapter 12

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.”

Exodus 20:10-11: 10 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, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

The Angels Chained in Darkness - 06-10-2011

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With Clifton Emahiser - See Clifton's series on the topic at http://emahiser.christogenea.org. There were no real notes for this segment, however citations were taken from 2 Peter chapter 2, Jude, and the paper found here titled The Problem With Genesis 6:1-4

Here is one citation referenced for this program: 

Dialogue of Justin, Philosopher and Martyr, with Trypho

Chapter IV.—The Soul of Itself Cannot See God.

“‘Is there then, ’says he, ‘such and so great power in our mind? Or can a man not perceive by sense sooner? Will the mind of man see God at any time, if it is uninstructed by the Holy Spirit? ’

“‘Plato indeed says, ’replied I, ‘that the mind’s eye is of such a nature, and has been given for this end, that we may see that very Being when the mind is pure itself, who is the cause of all discerned by the mind, having no colour, no form, no greatness—nothing, indeed, which the bodily eye looks upon; but It is something of this sort, he goes on to say, that is beyond all essence, unutterable and inexplicable, but alone honourable and good, coming suddenly into souls well-dispositioned, on account of their affinity to and desire of seeing Him.’

“‘What affinity, then, ’replied he, ‘is there between us and God? Is the soul also divine and immortal, and a part of that very regal mind? And even as that sees God, so also is it attainable by us to conceive of the Deity in our mind, and thence to become happy? ’

“‘Assuredly, ’I said.

“‘And do all the souls of all living beings comprehend Him? ’he asked; ‘or are the souls of men of one kind and the souls of horses and of asses of another kind? ’

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