Commentaries and Podcasts

The Epistles of Paul - Galatians Part 3: The Seed of Seeds

In order to understand what Paul has written in Galatians chapter 3, one must have the same Scriptural world view which Paul of Tarsus had, understanding ancient history and the ethnic constitution of Judaea in the manner which Paul had understood those things. But because they rarely actually study ancient history, that worldview is far out of reach for most denominational Christians. Even their academics prove this every time they speak of how Flavius Josephus wrote of Jesus, but they never speak of how Flavius Josephus described the conversion of all of the Edomites to Judaism. If they would study that, they may realize that the Jews of today are actually Edomites and not Israel at all, something which is absolutely true. Understanding that history would turn their whole world upside-down. But even that is only one crucial aspect required in order to understand this third chapter of this epistle.

In our presentation of Galatians chapter 1, we established the identity of these Galatians as the tribes of the Germanic Galatae who had settled in Anatolia in the 3rd century BC. We asserted that they in turn had descended from Israelites of the Assyrian captivity, and to help prove those assertions there is a much more detailed demonstration in our German Origins series which we have also recently presented here. In discussing that chapter we also showed how Paul often referred to the children of Israel collectively as the anointed, using the same term which he used to describe Christ. Understanding all of these things is also crucial to understanding Paul's words here in Galatians chapter 3.

The Epistles of Paul - Galatians Part 2: The Works of the Law

In Galatians chapter 1 Paul had begun to establish his credentials and his authority as a preacher of the Gospel of Christ. Here he shall continue to do this, and he did it because, as we shall see here in this chapter, he is addressing the Judaizers who had obviously infiltrated among the Galatians in order to bind them to the circumcision and other rituals of the Old Testament law. Ostensibly, these Judaizers had credentials of their own, and therefore Paul, writing in opposition to them, was compelled to present the evidence of his own legitimacy.

At Galatians 1:18 Paul spoke of his time in Jerusalem as described at Acts 9:26, where he had said “Then after three years I went up to Jerusalem to relate an account to Kephas, and remained with him fifteen days”. Here Paul is talking about his visit to Jerusalem in Acts Chapter 15, then he continues in Galatians chapter 2 and says:

1 Then after fourteen years I had again gone up to Jerusalem with Barnabas, taking Titos along also; 2 and I had gone up after a revelation, and laid upon them the good message which I proclaim among the Nations, but privately to those of repute, lest in any way I strive, or have strived, in vain.

The Epistles of Paul - Galatians Part 1: The Gospel to the Germanic Galatae

Here we shall present Paul's epistle to the Galatians, and before doing so we must establish the identity of the Galatians whom Paul was writing to. The name Galatia at the time of Paul's ministry referred to either one of two things. First, the word referred to the kingdom of the Galatae which was established in Anatolia in the 3rd century BC, or secondly it may have referred to the Roman province of Galatia, which incorporated the ancient kingdoms of Lycaonia, Phrygia and Galatia. Considering only the use of the term Galatia in reference to the Roman province, there have long been academic debates disputing whether Paul had written to the “northern Galatians” of the province, which refers to the somewhat Hellenized Galatae of the ancient kingdom, or to the “southern Galatians” which more numerously included the Greeks and Hellenized Lycaonians of the larger cities. But the so-called scholars who debate on these terms do not even seem to realize that Luke did not use the term Galatia in reference to the Roman province, but only as it was originally used, in reference to the ancient kingdom, and that was only the northern part of the Roman province.

In his accounts in Acts, in chapters 13 through 16, Luke specifically mentions the cities Derbe, Lystra and Iconium several times each, and many commentators imagine that it was the Christians in these cities who were the recipients of Paul's epistle to the Galatians, because these cities were all in the southern portion of the Roman province of Galatia. But Derbe, Lystra and Iconium were cities of the ancient kingdom of Lycaonia, which the Romans had later incorporated into the province of Galatia, and in Acts 14:6 Lystra and Derbe are called “cities of Lycaonia”, and then in Acts 14:11 we see a reference to the “speech of Lycaonia”, and the ancient Lycaonians were properly neither Greeks nor Galatians, although they had been Hellenized to a great degree. Then later, in Acts 16:6, Luke mentioned “Phrygia and the region of Galatia” as being separate places, and the ancient kingdom of Phrygia, like Lycaonia, had also been incorporated into the Roman province of Galatia. Then in Acts 18:23 Luke once again describes Paul as having traveled through “the country of Galatia and Phrygia” where he had strengthened “all the disciples”. So we see that in Luke's writing, Phrygia and Galatia are clearly distinguished from one another and also from the cities of Derbe, Iconium and Lystra mentioned in verses 1 and 2 [of Acts 16], which were in Lycaonia.

The introduction for this program employed information found at Clifton Emahiser's website here: Early Celtic Church Taught Physical Seduction Of Eve!! and here: Early Church Era On Two Seedline

Two-Seedline Christian Identity teachings are found in some of the earliest writings of the Church Fathers. But it is the greatest of Biblical Truths and therefore the most oppressed and persecuted. Ultimately, the attitudes of the Alexandrian universalists prevailed because they were the most useul for both the Jews and the Roman Imperialists.

The following are William Finck's notes for the program:

A brief discussion of the universalist poison of Clement, Origen and Eusebius

Clement of Alexandria misused the phrase “brood of vipers” in Book 1 Chapter 11 of The Instructor (Paedagogus) and in Book 4 chapter 16 of The Stromata. Then in his Exhortation to the Heathen, Chapter 1, ascertained that one could go from being of the “brood of vipers” to being a man of God by accepting Christ:

Again, therefore, some venomous and false hypocrites, who plotted against righteousness, He once called “a brood of vipers.” But if one of those serpents even is willing to repent, and follows the Word, he becomes a man of God.

The universalist position of Scripture was expressed by Clement of Alexandria, and after him it was continued by his student Origen, another Alexandrian, and then by Eusebius. By the time of Eusebius, it seems to be the only position he could imagine, although he neglected to mention at least some of his own theological opponents, such as Methodius of Olympus.

The Prophecy of Zephaniah

If the editors of the King James Version of the Bible sought to order the minor prophets chronologically, then Zephaniah is probably just a little out of place, as it seems that the book should have preceded Habakkuk in order. This is because Habakkuk had made no mention of Nineveh as a world power while in Zephaniah chapter 2 we read an oracle against Nineveh, where it says: “13 And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness.” This indicates that Assyria is about to be judged by Yahweh and therefore Zephaniah wrote his prophecy before 612 BC, which is the generally accepted year of Nineveh's destruction. Zephaniah himself tells us that he prophesied during the reign of the good king Josiah, who likely ruled Judah from about 640 BC down to about 609 BC.

We had argued while presenting the prophecy of Habakkuk that he had probably prophesied after the fall of Nineveh, since he never mentions the city or the Assyrians, and even then after the death of Josiah and before the coming of the Babylonians to Judah, which was between 608 and 601 BC. Therefore Zephaniah is probably the next-to-last of the prophets of the Kingdom of Judah whose writings have survived to us, while Habakkuk is probably the last of the Old Kingdom prophets whom we know.

Most of the Book of Zephaniah was also preserved in the Dead Sea Scrolls, and we may examine readings from that source and from the Septuagint where they may improve our understanding of the words of the prophet.