Commentaries and Podcasts

The Gospel of Luke, Chapter 11 – August 17th, 2012

1 And it came to pass, while He was in a certain place praying, as He had stopped, one of His students said to Him: “Prince, teach us to pray, just as Iohannes had also taught his students.” 2 So He said to them “When you pray, you say: ‘Father, Your Name must be sanctified. Your kingdom must come. 3 Give to us each day our daily bread. 4 And forgive us our errors, for we also forgive all those indebted to us. And do not bring us into trial’.”

The word ἐπιούσιος (1967) is defined by the 9th edition of the Liddell & Scott Greek-English Lexicon “either, sufficient for the coming (and so current) day... or, for the day” and aside from Matt. 6:11 and here, only very obscure references are given for the word, and they also explain that it was a “very rare word in Origen’s day”. The word surely seems to mean upon being and may have been written necessary, and so here as it is in the King James Version, it is simply daily.

The Codices Alexandrinus (A), Ephraemi Syri (C), Bezae (D), Washingtonensis (W), 070, and the Majority Text, and therefore the King James Version, all insert at the end of this verse: “...but deliver us from the evil one.” The text of the Christogenea New Testament, which does not include the clause, follows the third century papyrus P75, and the Codices Sinaiticus (א) and Vaticanus (B). The clause does appear in all of the early manuscripts of Matthew's version of the prayer, in Matthew 6:9-13.

The Gospel of Luke, Chapter 10 – August 10th, 2012

This is the continuance of our presentation of the Gospel of Luke, which has been interrupted since we discussed chapter 9 on July 20^th. In the closing of Luke chapter 9 we saw the account of the Transfiguration on the Mount, where Christ was said to have appeared and conferred with two men. Those two men were fully esteemed by the apostles who witnessed it to have been Moses and Elijah. Christians must know, that if Yahweh our God and our Creator does not transcend the physical world, and that if He has has no efficacy to act within His creation, and if there is not more to that creation than what we commonly perceive, including our own beings, then indeed we have no hope in the world and it is inevitable that evil shall prevail – for we as a race and as a society are currently headed straight for the pits of hell. In truth, there is more to the Creation than what we perceive, and there is more to our being than this short life of flesh. In the end, the Creator God shall not be mocked by the bastardization of His creation. Those of our Adamic race who love Him shall indeed overcome the world.

The Gospel of Luke, Chapter 9 – July 20th, 2012

1 Then calling together the twelve He gave to them power and authority over all demons and to cure diseases, 2 and sent them to proclaim the Kingdom of Yahweh and to heal those with illnesses.

There are two words in the New Testament which are nearly always translated as devil in the King James Version. They are διάβολος (Strong's # 1228) and δαίμων (1142) or its diminutive form δαιμόνιον (1140). A διάβολος is literally an accuser, and by implication a false accuser. It is the root of our English word diabolical. The word is translated as slanderer in 1 Timothy 3:11, but is it elsewhere devil. A δαίμων or δαιμόνιον is the Greek word from which we get the English demon. The diminutive form δαιμόνιον was also used by secular Greek writers, and I will conjecture that one’s interpretation of it is dependent upon one’s perspective – whether one is Christian or pagan - to denote “the divine Power, deity, divinity...” but also “a spirit, a being inferior to God...”, both according to Joseph Thayer's Greek-English lexicon and also in secular Greek writers cited by Liddell & Scott is it defined as “...an inferior divine being, a demon”. A δαίμων (found in the N.T. only at Matt. 8:31) is according to Thayer “a god, goddess; an inferior deity...” in the common Greek language. In the New Testament, these words describe evil spirits.

Satan is NOT in Heaven! Last week I had a conversation with Don Spears. Don is a dear friend and a good brother, and I really and honestly did not want to try to beat up on him in a debate, especially since I would have had to out-yell him in his own home just to get a word in, something which I did not desire to do. So I basically left it to him to convince me that Satan was in heaven, which he believes, and in the end I am not convinced. Don's highly charged emotional arguments are not enough to persuade me, especially when all of his Scriptural references offer only inferences and not one clear indisputable witness to prove his point. Don insists that Satan is in heaven, and he says that if I do not understand that, then, as he insists, I do not understand the spiritual things of God. Yet in the passage he referred to, Paul was talking about the things of God, and not about the things of Satan which are opposition to God.

The Gospel of Luke, Chapter 7 – July 6th, 2012

Last week we talked about the purpose of the Sabbath. This is something that practically every Biblical commentator misses or skims over in the words of the prophets, and I have been guilty of doing so myself. The words of Yahweh our God in Hosea concern the ancient Israelites, who are about to be deported into captivity by the Assyrians. In Hosea 2:11, Yahweh said through the prophet: “I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.” Likewise, the Septuagint at Hosea 2:11 says “And I will take away all her gladness, her feasts, and her festivals at the new moon, and her sabbaths, and all her solemn assemblies.” So we see that these things as they were known to the Israelites of the ancient kingdom are removed. Now, as it was stated here last week, it should be clear as to why Paul said in Colossians chapter 2: “16 Therefore no one must judge you in food and in drink, or in respect of feast or new month or of the Sabbaths, 17 which are a shadow of future things. Whereas the body is of the Anointed”. 

The Gospel of Luke, Chapter 6 – June 29th, 2012

Last week discussing Luke chapter 5 we saw at the end of that chapter that Christ pointed out the resistance of people to change from their tired old worn-out doctrines. He did so by illustrating the love of people for the old wine – representing the doctrines which they are accustomed to, over an acceptance of the new wine which is the revelation of truth in Him. He said at Luke 5:39 “And no one drinking the old desires the new, for ‘the old’, one says, ‘is good’.” We have seen for 2,000 years now the willingness of people to cling to the same old Pharisaical ideas, found also in the Roman Catholic church and wherever there is a professional priesthood, rather than read their Bibles and see the clear message of the gospel. Christ said “If you love Me, keep My commandments”. He vociferated those commandments. We must love God, our parents, and our brethren, or racial kindred. That is all that we must do. The other commandments repeated in the New Testament mostly tell us what we must not do, things such as steal, murder, and commit adultery. Everything else that the professional priesthood claims that we must do is a doctrine of man, and not a New Covenant commandment of our God. That is especially true of the sacramental rituals. Yet the New Testament scriptures also tell us that we do not need the priesthood itself: for we are all priests unto Yahweh our God, when we serve our brethren and our White Adamic nations. When we submit ourselves to professional priests, to do their desires, they become our masters and we are disconnected from our God, because no man can serve two masters.

The Gospel of Luke, Chapter 5 – June 22nd, 2012

Last week discussing Luke chapter 4, it was made evident in more than one way that the “devil” of the temptation of Christ was most certainly an actual person. While many may believe that Satan is still in heaven, as the Romish Catholics would like for us to believe, Christ said “I beheld Satan as lightning fall from heaven”, and He was speaking in the past tense. It is clear that He intended the past tense, since He then proceeded to liken certain people in first century Palestine as serpents and scorpions, thereby relating them to Satan just as the vision in Revelation chapter 12 describes Satan. In that chapter, the Revelation says that Satan, “that old Serpent” who is also the devil – which is representative of all those who took part in that original rebellion against God – was cast out of heaven, that his place in heaven was found no longer, and that he was cast out into the earth, and his angels were cast out with him. Since Satan is “that old serpent”, this has already happened long ago, before the events of Genesis chapter 3, and no creative interpretation of any other Scripture may turn these words of Christ into a lie. Satan walks amongst us, in the form of his seed - as Genesis 3:15 attests - and he has done so ever since he was cast out and our Adamic race was created. The devil is not in heaven, but in his dominance of our world it is evident that he does try to create his own perverted version of heaven.

The Gospel of Luke, Chapter 4 – Christogenea on Talkshoe, June 15th, 2012

Last week I gave here an opinion on the genealogies of the Christ. I expressed the belief that the genealogy recorded in Matthew was the descent according to the succession of the throne of David, while the genealogy recorded in Luke was the natural genetic succession – that there were at least two redemptive marriages (in addition to the story of Ruth and Boaz) which are not evident in the incomplete records which we have in our Scriptures. Until firm Scriptural evidence is produced which may convince me otherwise, I shall stand by that opinion.

Before beginning with Luke chapter 4 this evening, I want to illustrate something which further highlights and substantiates my opinions not only concerning the genealogies, but also concerning the life of Mary the mother of Christ, and the children which she had after the birth of Yahshua her first-born (Luke 2:7). I have asserted that James, Joses and Jude, called “the brethren of the Lord” in several places in Scripture, were the children of Mary by a later husband, a man other than Joseph. I have caught some criticism for this assertion – but I still insist that it is correct. James the brother of Christ is called the “son of Alphaios” in three gospels, Matthew (10:3), Mark (2:14, 3:18) and Luke (6:15).