IS THE judeo christian gospel

IS THE

JUDEO-CHRISTIAN

GOSPEL

THE

L a w r e n c e B l a n c h a r d

Published in the United States of America

Under the jurisdiction of

Fellowship of God’s Covenant People

Union, Kentucky

March 2000; Revised 2006

By Lawrence and Sandra Blanchard

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Disclaimer

The information contained within this book is intended for
educational purposes only and for no other purposes. In no
event shall the author or publisher be held liable for any
loss, risk, damage, consequential or inconsequential, use or
misuse of any of the information either directly or indirectly
presented herein.

Scripture taken from the NEW AMERICAN STANDARD BIBLE, © 1960,
1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, by The Lockman Foundation.
Used by permission.

All emphases in bold throughout this book are the author’s except
where specifically noted.

Table of Contents

Foreword

Introduction

iii

Section 1:

The Judeo-Christian Gospel

The Gospel In The Context of Judaism

The Gospel In The Context Of The Bible

Section 2:

The Biblical Gospel Before The New Testament

The Biblical Gospel As Prophetic Fulfillment - Part 1

The Biblical Gospel As Prophetic Fulfillment - Part 2

Conclusion

Bibliography

Scripture Reference Index

Author’s Foreword

After I became a Christian in 1974, 1 was baptized and attended

a Baptist church under the teaching of a racially inclusive gospel. I
discovered it was essentially the same teaching in all the Protestant,
Judeo-Christian

churches. It

was

the

same kind

of gospel

proclaimed

in other Protestant churches who would not classify themselves as
“Judeo-Christian.”

Several years later, I attended a Baptist seminary that also

instructed me in a multiracial message. After seminary, my wife
and I traveled to the Philippines to serve as missionaries for six
years where the inclusive gospel was preached. Coming back to
America, I pastored several Judeo-Christian churches teaching this
racially inclusive message.

From the beginning of my Christian experience, it was

presumed that the God of the Bible had, since the first advent of
Jesus Christ, opened up “salvation” and “eternal life” to anyone of
any race who “believed.” For over twenty years as a Christian, I
cannot recall that anyone at any time in my experience ever
challenged or even questioned that presumption.

About ten years ago, I began to question the universal gospel in

light of new evidence that redefined for me the correct identity of
Israel and shed new light on the subject of the biblical covenants.
This new information forced me to reexamine the entire Scripture
and to find out if the gospel of Jesus Christ applied to anyone of
any race or just one race of people. Subsequently, I wrote two
books entitled Did All Races Come From Adam? and The Fall and
Redemption of Adam’s Race. In the first book, I examine three
theories pertaining to the question of the origin of the races. In the
second book, I present, from Genesis to Revelation, a complete,
systematic, and Scripturally documented treatise demonstrating that
the universal, interracial “gospel” is not correct.

This book, Is the Judeo-Christian Gospel the Biblical Gospel?

was written to further examine the issue of whether the gospel
preached by Jesus and His Apostles applies to all races or just one
race. I commend it to truth-seeking Christians and all others for
their examination so they may reach their own conclusion.

Although this book can stand on its own, I highly recommend

that each reader read my other two books, Did All Races Come
From Adam? and The Fall and Redemption of Adam’s Race for
more background to the study here.

Lawrence Blanchard

You may find both of these books at

www.CovenantTruth.com

Introduction

Theology has a very powerful effect on shaping ideas, which in

turn change the course of lives,

families,

and

nations. Today,

modern Christian theology has promoted a “gospel” that equally
applies to all people of all races. Unwittingly, this universal gospel
theology has formed a strong campaign advancing multi-
culturalism and racial egalitarianism (equality) evidenced by a
vigorous, unprecedented global evangelization. Only in the last 150
years or so of over 2,000 years of Christianity have the Christian
nations of North-western European descent focused their
evangelistic efforts to all races. As a result, this gospel has served
as a supporting pillar for the fast approaching reality of a nationless
and lawless New World Order. It is this interracial, universal
gospel that is at the theological heart of the ongoing quest for a one
world government and religion. It is a deleteriously errant gospel
based on a politically correct misunderstanding of the Bible.

The purpose of this book is to: (1) examine the influence of

Judaism which has forged a new meaning of “the gospel” through
its invention of a multiracial context; (2) contrast that with the
biblical context by which “the gospel” must be accurately inter-
preted; and finally, (3) examine the biblical passages that deal with
the word “gospel” in its historic biblical application. This book will
attempt to exegetically answer the question: “Does the gospel of the
New Testament allow for the inclusion of all races or mixtures of
races (that is, mongrels) as the proper subjects and possible
recipients of salvation by grace through faith in Jesus Christ?”

This is a very emotional and sensitive question today because we

now live in a liberal, integrated, socialistic culture. We have been
programmed that the highest moral virtue is to believe that everybody
of

every

race

everywhere

must

considered

equals

socially,

iii

politically, economically and religiously. Anyone who dares to
challenge this new egalitarianism is routinely and vehemently
denounced as evil and hateful. And there is a whole cadre of
offensive weapons used by the present de facto government (state
and federal), the Jewish-controlled media and entertainment
industry, the education monopoly, and the IRS controlled 501(c)(3)
“churches” to demonize, defame and demoralize anyone who
would dare to challenge their carefully crafted, politically and
religiously correct view. It seems everyone is in concert with a
unified voice of tolerance and diversity in such a manner as to
create a highly-charged atmosphere in which it is almost impossible
to conduct a meaningful inquiry, or even engage in an objective and
rational private conversation in respect to examining the biblical,
scientific and historical facts regarding the different races.

Regardless of these intimidation tactics intended to make

everyone fearfully cower into submission to this communist-styled
censorship program, this book boldly stands up to proclaim that the
majority opinion of Judeo-Christianity is wrong. The Bible, and
especially the New Testament, is not about every race or the
offering of “salvation” to them. It is about the fall and redemption
of the race of Adam and the particular family line of Adam
called Israel. The Bible is not about people of all races. It is
about the race of Adam and Adamic-Israel

(Genesis 5:1).

This question as to whether all other non-Adamic races are

recipients of the gospel is not only a sensitive one, but one of great
importance. There

are

serious

implications

involved. For

example,

The author highly recommends, Did All Races Come From Adam? for a well-

documented book examining the theories that purport to answer this question of
the origin of the races. Find it at

www.CovenantTruth.com

For a complete theology of this Christian perspective read The Fall and

Redemption of Adam’s Race: The Biblical Heritage of the Caucasain People by
Pastor Lawrence Blanchard. Contains over 1,000 biblical references from
Genesis to Revelation. Find it at

www.CovenantTruth.com

if the theory of the modern multiracial gospel proves to be true,
correct and certain, then the present day thrust of racial integration
at all levels should be welcomed and promoted. Therefore, the
politically correct thinking and even legislation to synthesize all
races should be undergirded by a theological teaching to support
multiracial immigration into the historically predominant
Caucasian

nations, sharing legislative and economic power.

Further, misce-genation (that is, raical intermarriage) should be
encouraged in defiance

of ancient and time-tested biblical law and

the fundamental, Christian common law. If other non-Caucasian
races can participate as equals in “salvation” through Jesus Christ,
then why not include them all together in all aspects of Caucasian
civilization? It all sounds so wonderful—so right—one big happy
family, one global village.

The problem is that this political and theological worldview

completely disregards the disastrous results which this universal
propaganda has caused in the history of the Caucasian nations.
Since recorded history, it has been the Caucasian or Adamic
civilizations that have been prominent in the greatness of their
advancements in language, invention, manufacturing and govern-
ment. However, there has always been one common denominator in
every Caucasian nation’s rise, decline and extinction: race-mixing.
Each nation was founded by and for the Caucasian race, plumeted
into deterioration, and eventually vanished when racial integration
was allowed. Integration by non-Caucasian races has always
weakened and destroyed those Caucasian nations: the royal dynasty
of Sumer (c.3100-2300 B.C.), Egypt (c.2950-526 B.C.), Assyria
(c.2400-607 B.C.), Babylon (c.2000-537 B.C.), Persia (c.2000-331
B.C.), Israel (1453-585 B.C.), Carthage (814-146 B.C.), Greece
(c.750-168 B.C.), Parthia (c.720 B.C.-227 A.D.), Rome

(c.500

B.C.-330

A.D.),

and now,

South

Africa,

the

European

nations,

the

The term “Caucasian” is used in reference to the White, Anglo-Celto Saxon

people.

British

Commonwealth, Russia,

and

America

All of them started

out as Caucasian and were destroyed when the genetic makeup of
the White race was compromised by the integration of the other
non-White races. It is called “genocide.” The interracial mixing of
the gene pool breeds out the unique characteristics of the White
race: its inventive creativity, its capacity to build and sustain great
nations based on law and justice, and its unique inherited spiritual
capacity (that is, the image of God) created by their God. It has
consistently happened in the past and is repeating again.

Today, America and almost every other Caucasian nation is in

serious decline spiritually, politically, economically and morally.
This obsessive integration programming by all the components of
“the system” along with its increasing implementation by force has
intensified the destruction of the Caucasian Christian nations and
their culture, now reaching a critical stage. The “Judeo-Christian”

churches, so-called “para-church” organizations, mission agencies,
Bible schools and seminaries, and every “Christian” radio and
television program either actively promote racial integration or
silently assent to it.

But they all say the same thing—the gospel is universally for all

races. It is this theological thrust that is the key component
presently supporting the ongoing political policy of complete racial
integration and the consequent destruction of the Caucasian race
and biblical Christianity along with it. It is called the New World
Order, the global control of all people by an “elite” oligarchy. It is
happening before our eyes.

As long as Western Christendom continues to teach a universal

racial

“gospel”

and

refuses to question and examine whether

that

This particular type of Christianity maintains that the foundation of

Christianity is based in the Jewish religion called Judaism. Judaism is
based upon the Talmud and Cabala that came out of Babylon. It was not
the faith of the Old Testament Hebrew Israelites. See next chapter.

teaching is actually biblical, the present day political and social
mechanisms and structures leading America and the rest of the
Caucasian nations, as well as other races, down the path of pure
tyranny, oppression and destruction will continue unabated. It is
the intent of this book to question this multiracial “gospel” by
biblically demonstrating that the New Testament gospel is exclu-
sively applied to the Adamic White race

within the context of the

whole Bible.

Lawrence

Blanchard

Did All Races Come From Adam? proves by biblical, scientific, and

historical evidences that Adam is the father of the White, Saxon or
Caucasian race. Find it at

www.CovenantTruth.com

vii

Section One

In this Section, Chapters 1-3 define the Judeo-
Christian

“gospel”

being

preached in Christen-

dom today. Furthermore, these chapters will
examine the judaistic influences that have
transformed the exclusive biblical gospel into
a universal gospel, followed by an exploration
of the foundation of the biblical context by
which the gospel should be defined. The
definition of the biblical gospel is a question
of context.

The Judeo-Christian Gospel 1

C h a p t e r O n e

The Judeo-Christian
Gospel

Christianity in America today, as well as the Christian “gospel”

it preaches, is identified as “Judeo-Christian,” generally speaking.
This specific designation distinguishes many professing Christian
churches, schools, seminaries, para-church agencies and mission
organizations, as well as the message they proclaim. When the
term “Judeo-Christian” is used, it is usually assumed to be the
correct historical foundation of biblical Christianity. Whatever
“Judeo” means is usually, but not always, presupposed to be the
root of Christianity and the “gospel” message itself.

Judaism and Christianity

What is “Judeo-Christianity?” The term “Judeo” apparently is

abbreviated from Judaism as it applies to the religion of the Jews.
In The New International Dictionary of the Christian Church it states
under “Judaism”:

The religion of the Jews in contrast with that of the OT,
from which it was derived.

The confusion here is that it is said that Judaism is in “contrast

with,” and at the same time “derived” from, the Old Testament.
Without further investigation, it is conjectured by most that
Judaism is the foundation of Christianity since it is “derived” from
the Old Testament although somehow different from it.

The New International Dictionary of the Christian Church, J.D. Douglas,

General Editor, Regency Reference Library, (Grand Rapids, MI: Zondervan
Publishing House), p. 552

The Judeo-Christian Gospel 2

The Dictionary of Judaism in the Biblical Period clarifies that

Judaism is “the religion deriving from God’s revelation to Moses at
Sinai”

but yet “finds its origins in ... the Babylonian exile and

subsequent return to Jerusalem.”

Although Judaism professes to

recognize “the Torah” (the “Hebrew scriptures”), it adopts “the
Talmud of Babylonia ... as its authoritative document.”

The

Talmud (the Mishnah and Midrash) compiled “a philosophical
structure comprising a politics, philosophy and economics.”

consisted of applied reasonings of rabbis’ opinions in differing
circumstances. So, Judaism was born out of Babylon and is based
on the Talmud as its authority – not the Old Testament Scriptures.

Actually, “Judaism” is a relatively new term that the Jews them-

selves began to call their religion. As Rabbi Adolph Moses concludes:

Yet neither in biblical nor post-biblical, neither in
Talmudic, nor in much later times, is the term Judaism
ever heard ... It was only in comparatively recent times,
after the Jews became familiar with modern Christian
literature, that they began to name their religion Judaism.

Although Rabbi Moses conceded it was the Judean historian

Flavius Josephus who coined the term “Judaism,” the Jews considered
Josephus a traitor and thus they refused to read his works or
acknowledge the term. However, it is well recognized by the Jews that
Judaism does not have its foundation in the Old Testament. Consider
the following authoritative testimony from a Jew, Ben Zion Bosker:

Dictionary of Judaism in the Biblical Period, Jacob Neusner, Editor in Chief,

Hendrickson Publishers, Peabody, MA 1999, p. 346

Ibid. p. 347

Ibid. p. 349

Adolph Moses, Yahvism, and Other Discourses, (Louisville, KY: Louisville

Section of the Council of Jewish Women), p. 1

The Judeo-Christian Gospel 3

This is not an uncommon impression and one finds it
sometimes among Jews as well as Christians—that
Judaism is the religion of the Hebrew Bible. It is of
course a fallacious impression.

Judaism is not the religion of the Bible.

In fact, it is well-attested among scholars that Judaism began

during the Babylonian exile of the house of Judah.

Judaism was not evolved in Judah … This much is,
however, clear – it was in Babylonia that Judaism first
became that which it was and still is …

Properly speaking, Judaism ought to be regarded as
beginning with the Babylonian exile.

Jewish authorities also freely admit the connection of Judaism

with the Babylonian Talmud as the antithesis to the Old Testament
Hebrew Scriptures.

The return from Babylon, and the adoption of the
Babylonian Talmud, marks the end of Hebrewism, and
the beginning of Judaism.

According to the Jews, not only does the Old Testament not

bear any foundational relationship with Judaism, neither does the
New Testament.

Ben Zion Bosker, Judaism and the Christian Predicament, (New York, NY:

Alfred A. Knopt, 1967), p. 59

Ibid., p. 159

Dr. H. Winckler and Leonard W. King, “The Hebrew Peoples,” Harmsworth

History of the World, Arthur Mee, Editor, J. A. Hammerton, A.D. Innes,
(London: Carmelite House, 1980), Vol. 3, p. 1781

Zondervan Pictorial Encyclopedia of the Bible, under “Judaism”, (Grand

Rapids, MI: The Zondervan Corporation, 1975), Vol. 3, p.727

Chief Rabbi Stephen S. Wise, quoted by Bertrand L. Comparet, Can Anything

Be “Judeo-Christian”? (San Diego, CA: Your Heritage), p. 1

The Judeo-Christian Gospel 4

The New Testament is in profound conflict with the
basic principles of Judaism ... The New Testament is not
recognized as part of the bible. The teachings of the New
Testament are in complete and profound conflict with
what Judaism teaches.

It appears as if the Judeo-Christians are not up to speed with

how Jews understand the great disparity between Judaism and the
Bible. Yet, many Christians adamantly maintain that somehow
biblical Christianity has its theology and “values” rooted in
Judaism. An investigation into Judaism and Talmudism would
reveal that this is not the case. Perhaps, however, Judaism has
played a more influential role in shaping modern Christianity and
its “gospel” message in antithesis of the true biblical gospel, which
is re-examined in this book.

It is part of the premise of this book that Judeo-Christianity

(including those who profess Christianity but properly reject
Judaism as its foundation) proclaims a universal and all-inclusive
gospel under the seductive and pervasive influence of Judaism. If
there is one main conviction among so many divergent “Christian”
theological camps, it is that the gospel must absolutely be offered to
every race. Whether evangelical, neo-evangelical, fundamental,
Pentecostal, orthodox, neo-orthodox, reformed, Calvinistic or Armen-
ian, Catholic or Protestant, prophetically futuristic, historical,
spiritual or preterist, nearly all of what is called Christendom today
preaches

a universal,

racially

inclusive

gospel. Furthermore,

it will

Rabbi Joachim Prinz, testimony, New Jersey Supreme Court, case of Tudor vs.

Board of Education of Rutherford, 14 N.J. 31 (1953) certiorari denied 348 U.S.
816 (1954) quoted by Leo Pfeffer, Church, State and Freedom, (Boston, MA:
Beacon Press, 1953), pp. 458-459

The next chapter will evidence Judaism’s influence on the modern Christian

understanding of the gospel.

The Judeo-Christian Gospel 5

be demonstrated that this multiracial gospel message is not the
gospel message of the Bible.

The Gospel Today

What is the gospel? In the Greek New Testament, the noun

form of the word “gospel” is euangelion (Strong’s Concordance
#2098). Vine’s Complete Expository Dictionary comments on the
meaning of this word:

… originally denoted a reward for good tidings; later, the
idea of reward dropped, and the word stood for “the good
news” itself. The Eng. word “gospel,” i.e. “good
message,” is the equivalent of euangelion (Eng.,
“evangel”). In the NT it denotes the “good tidings” of
the kingdom of God and of salvation through Christ, to
be received by faith, on the basis of His expiatory death,
His burial, resurrection, and ascension, e.g. Acts 15:7;
20:24; 1 Pet. 4:17.

The verb form of the word “gospel” is euangelizo (Strong’s
Concordance #2097) in which Vine’s adds: “to bring or announce
glad tidings”.

So, the gospel is the message, or the announcement of the

message, of “the good news” or “good tidings of the kingdom of God
and of salvation through Christ.” This gospel message has its
historical basis and validity in the “death ... burial, resurrection and
ascension” of Jesus Christ. This is perhaps the most basic definition of
the biblical word “gospel” unanimously agreed upon by many.

W. E. Vine, Vine’s Complete Expository Dictionary of Old and New

Testament Words, Editors: Merrill F. Unger, William White, Jr., (Nashville, TN:
Thomas Nelson Publishers, 1996), p. 275

Ibid., p. 276

The Judeo-Christian Gospel 6

There is an added aspect to the gospel, however, that is equally

promoted by the majority in Christendom but will be tested in the
second section of this book. This concerns the gospel’s intended
recipients. Almost every doctrinal statement in Christendom today
expresses the understanding and conviction that the gospel of the
Bible, and especially the New Testament, is available to all races of
people. The following are relevant belief statements of a sampling
of “Christian” churches and seminaries.

The Lutheran Church-Missouri Synod (LCMS), which

draws from various confessional statements as to the definition of
the “gospel of Jesus Christ,” states:

Since the fall of Adam all men who are born according to
the course of nature are conceived and born in sin ...
(Augsburg Confession, 1)

Although the LCMS does not specify those who “are born

according to the course of nature” they do embrace the universal
aspect of salvation for all races.

We believe that the Scriptures teach that God’s grace in
Christ Jesus is universal, embracing all people of all
times and all places. (The Introduction to the Lutheran
Church-Missouri Synod, p. 8)

The LCMS confirms this in their Brief Statement of the

Doctrinal Position of the Missouri Synod on page 7 under “Of
Conversion”: “God’s grace is universal and all men are equally
corrupt...” In the same document under “Of the Means of Grace” on
page 11 the Lutheran Church further testifies that “the Christian
church must …Go into the whole world with the preaching of the
gospel …”

It appears that the foundation for its belief in a universal gospel

comes from A Statement of Scriptural and Confessional Principles,
Article V “original Sin”:

The Judeo-Christian Gospel 7

We also believe that man, as the principle creature of
God, was specially created in the image of God ...
We affirm that Adam and Eve were real historical human
beings, the first two people in the world and that their fall
was a historical occurrence which brought sin into the
world so that “since the fall of Adam all men who are
propagated according to nature are born in sin” ...

In other words, if all “human beings” (all races) came from

Adam and Eve, then it follows that all races were made in God’s
image and “born in sin” through the fall of Adam and Eve. Thus,
the gospel would apply to all races equally.

The Evangelical Lutheran Church (ELCA) in America also

applies the gospel to all races. In the official statement of its
constitution, “Confession of Faith” asserts “the Gospel is the power
of God for the salvation of all who believe” (2.02). Further the
ELCA confesses “the Gospel…as the power of God to create and
sustain the Church for God’s mission in the world.” (2.07).

Director for Theological Education for the ELCA, Jonathan

Strandjord, emphatically confirms that the gospel “is most certainly
for all races” in a letter to this author (10/14/05).

The Christian Reformed Church bases its definition of “the

Gospel of Jesus Christ” on a number of historic confessions such as
the Heidelberg Catechism, Belgic Confession, and the Cannons of
Dort. One example of their definition is based upon the Belgic
Confession Article XV under the “Doctrine of Original Sin”:

We believe that by the disobedience of Adam, original
sin has been spread through the whole human race.

Another more precise example would be from the Cannons of

Dort, which, under Article V under “The Mandate to Proclaim the
Gospel to All,” states:

The Judeo-Christian Gospel 8

This promise [of the gospel], together with the command
to repent and believe, ought to be announced and
declared without

differentiation

discrimination

all

nations and people, to whom God in His good

pleasure sends the gospel.

The General Secretary of the Christian Reformed Church,

David H. Engelhard, confirms that:

The “gospel of Jesus Christ” applies to all humanity.
Not all accept it in faith, but all need it. (In an August
5th, 1999 letter to the author.)

The Statement of Faith issued by the Christian and

Missionary Alliance states:

Salvation has been provided through Jesus Christ for all
men ... (Statement of Faith, #6)

The Church consists of all those who believe on the Lord
Jesus Christ ... Whose members have been commissioned
by Him to go into all the world as a witness preaching
the gospel to all nations. (Statement of Faith, #9)

The Evangelical Free Church of America’s pamphlet entitled

“The Evangelical Congregational Church Is” provides a very vague
definition of the gospel. However, they send missionaries to Jews,
Latin Americans and to countries such as Africa, Asia, and South
America. According to the Executive Assistant to the Office of the
President, the gospel is:

The good news of the message of Salvation offered by
God to all who believe in His Son, Jesus, as Savior ...

That the shed blood of Jesus Christ and His resurrection
provide the only ground for justification and salvation for
all who believe, and only such as receive Jesus Christ are
born of the Holy Spirit, and thus, become children of
God.

(From a personal letter of July 30, 1999 from Wes
Johnson, Executive Assistant to the Office of the
President, to the author, original emphasis.)

The Judeo-Christian Gospel 9

The Southern Baptist Convention and Southern Baptist

Theological Seminary record in their statement of beliefs under
Evangelism and Missions:

It is the duty and privilege of every follower of Christ
and of every church of the Lord Jesus Christ to endeavor
to make disciples of all nations. (

www.sbc.net

)

Considering the Southern Baptist efforts in world missions, it must
be implied that “all nations” means all races to whom the gospel
applies.

The Baptist General Conference also presents a universal

aspect to the gospel. Under “An Affirmation of Our Faith” it states:

He [God, the Father] saves from sin and death all who
come to Him through Jesus Christ ... (under “God, the
Father”)

We believe that all people are sinners by nature and by
choice and are, therefore, under condemnation. (under
“Regeneration”)

We believe that God has laid upon the members of the
local church a primary task of giving the gospel of Jesus
Christ to a lost world. (under “The Church”)

The doctrine of the gospel according to the Wesleyan Church

states:

We believe that Christ’s offering of Himself, once for all,
through His sufferings and meritorious death upon the
cross, provides the perfect redemption and atonement for
the sins of the whole world, both original and actual ...
This atonement is sufficient for every individual of
Adam’s race. (The Constitution of the North American
General Conference, Chapter IV, under Article IX “The
Atonement”)

Does the Wesleyan Church assume that “Adam’s race” includes all
races of people? It is implied in the phrase, “the whole world.”

The Judeo-Christian Gospel 10

The United Methodist Church (UMC) believes in universal

salvation as well according to The Articles of Religion, Article XX
– “Of the One Oblation of Christ, Finished Upon the Cross” which
affirms:

The offering of Christ, once made, is that perfect redemp-
tion, propitiation, and satisfaction for all the sins of the
whole world . . .

Furthermore, according to the document, What We Believe, the

UMC unabashedly affirms in its statement under Section 6, “Called
to Inclusiveness”:

We recognize that God made all creation and saw that it
was good. As a diverse people of God who bring special
gifts and evidences of God’s grace to the unity of the
Church and to society, we are called to be faithful to the
example of Jesus’ ministry to all persons.

Inclusiveness means openness, acceptance, and support
that enable all persons to participate in the life of the
Church, the community, and the world. Thus,
inclusiveness denies every semblance of discrimination.

Applied to the question of whether the gospel is open to all

races, it seems clear that the UMC does not discriminate.

The Church of God, in a very brief statement about the gospel,

says that it:

... is the transforming power that delivers humanity from
the grip of sin and its social consequences. (from the
1994 General Assembly, “Transforming Power of God’s
Word”)

According to the booklet, Our Sixteen Doctrines under “The

Salvation of Mankind,” the Assembly of God church says that:

God provides salvation for all who believe and accept
His free offer of forgiveness. Mankind’s only hope of
redemption from the fallen sinful state is through the
blood of Jesus Christ …

The Judeo-Christian Gospel 11

Again, under “The Church and Its Mission” the universal

gospel theory is clear:

The Church includes all Christians and has no bounda-
ries as to age, race, gender, or denomination.

The Pentecostal Church of God issues no statement of the

gospel in their pamphlet “This We Believe.” However, in another
pamphlet entitled “Hi Neighbor, Let’s Get Acquainted” it indicates
that the church shares:

... a global ministry in response to our Lord’s command
to “preach the gospel to every creature.” Over 40
countries have been reached with the message of God’s
redeeming grace …

It is quite obvious that this church’s ministry of the gospel is
universal.

Although there are many seminaries and Bible Schools

throughout the United States of America, there are three examples
that will suffice as representative of their definition of the gospel.
From Westminster Theological Seminary in California, Dr. R. S.
Clark, Associate Professor of Church History and Academic Dean,
in a letter to the author of July 23, 1999, states:

We understand that the gospel “applies,” in some sense,
to everyone.

Dr. Clark also stated that this seminary’s standards and beliefs

were based upon the Scriptures and The Westminster Standards
(1647) and the Three Forms of Unity [i.e. the Belgic Confession
(1561), The Heidelberg Catechism (1563) and Cannons of Dort
(1619)].

According to the Statement of Beliefs of the North American

Baptist Seminary in Sioux Fall, South Dakota, which noted an
objection to the word “Judeo-” as it relates to the Christian gospel
in a personal letter to the author, they stated:

The Judeo-Christian Gospel 12

We believe salvation is redemption by Christ of the
whole person from sin and death … It is offered as a free
gift by God to all ... (Statement of Beliefs, p. 9, #5)

This seminary further believes that:

Christians are commanded ... To unite with a local church
for mutual encouragement and growth in disciple-ship
through worship, nurture, service, and proclamation of
the Gospel of Jesus Christ to the world... (Statement of
Beliefs, p. 9, #6)

Finally, Fuller Theological Seminary, located in Pasadena,

California, expresses in their school pamphlet What We Believe and
Teach under section II of the “Statement of Faith” that:

God, who discloses himself to humankind through his
creation, has savingly spoken in the words and events of
redemptive history

Under sections V, VIII and IX it states respectively:

The only Mediator between God and humankind is
Christ Jesus our Lord ... (V)

God, by his Word and Spirit, creates the one holy
catholic and apostolistic church, calling sinners out of the
whole human race into the fellowship of Christ’s body.
(VIII)

The church is summoned by Christ to offer acceptable
worship to God and to serve him by preaching the gospel
and making disciples of all nations ... (IX)

It is clear from these phrases from their “Statement of Faith”

that the gospel applies to all races known as “humankind.” Thus,
the gospel, according to Fuller Seminary, is universal in scope.

The Judeo-Christian Gospel 13

Presumed Biblical Support

Modern day “Christians” typically point to certain Bible verses

that are presumed to testify in support of a universal “gospel.”
Some of the more common ones are:

Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and the Son and
the Holy Spirit… – Matthew 28:19

And He said to them, “Go into all the world and preach
the gospel to all creation.” – Mark 16:15

The next day he saw Jesus coming to him and said,
“Behold, the Lamb of God who takes away the sin of the
world.” – John 1:29

For God so loved the world, that He gave His only
begotten Son, that whoever believes in Him shall not
perish, but have eternal life. – John 3:16

And I, if I am lifted up from the earth, will draw all men
to Myself. – John 12:32

…and that He may send Jesus, the Christ appointed for
you, whom heaven must receive until the period of
restoration of all things about which God spoke by the
mouth of His holy prophets from ancient times.
– Acts 3:20-21

So then as through one transgression there resulted
condemnation to all men, even so through one act of
righteousness there resulted justification of life to all
men. – Romans 5:18

For if their rejection is the reconciliation of the world,
what will their acceptance be but life from the dead?
– Romans 11:15

Namely, that God was in Christ reconciling the world to
Himself, not counting their trespasses against them, and
He has committed to us the word of reconciliation.
– II Corinthians 5:19

The Judeo-Christian Gospel 14

There is neither Jew nor Greek, there is neither slave
nor free man, there is neither male nor female; for you
are all one in Christ Jesus. – Galatians 3:28

And through Him to reconcile all things to Himself
having made peace through the blood of His cross;
through Him, I say, whether things on earth or things in
heaven. – Colossians 1:20

This is good and acceptable in the sight of God our
Savior, who desires all men to be saved and to come to
the knowledge of the truth. – I Timothy 2:3-4

For the grace of God has appeared, bringing salvation to
all men … – Titus 2:11

And He Himself is the propitiation for our sins; and not
for ours only, but also for those of the whole world.
– I John 2:2

The key words within the above verses such as “nations,”

“creation,” “world,” and “all men” are usually interpreted in light
of a universal context inclusive of all races of people on the planet
and a presumption that Adam was the father of all races.

Those who believe the “gospel of Jesus Christ” applies to all

people without discrimination also cite presumed multiracial
“examples” in the Bible:

• Joseph married a Brown woman (Egyptian)

• Moses married a Black woman (Cushite)

• The Ethiopian eunuch was Black

• The Samaritans were of racially mixed stock

Once again, the above examples are based on conjecture and are
without biblical or historical foundation.

More verses and examples could be mentioned, but this

basically

covers

the

attempted

justifications

multiracial

gospel.

The Judeo-Christian Gospel 15

convincing

these

verses

and

examples

appear to be on

the

surface, their Judeo interpretation is without support from a whole
Bible context point of reference.

This whole Bible context will be

reviewed in Chapter Three.

Conclusion

There are two important aspects of the “gospel of Judeo-

Christianity,” its foundation and its recipients. In Judeo-
Christianity, the foundation of the “gospel” is the life, death and
resurrection of Jesus Christ. The recipients of the gospel include all
races of people on the planet. Upon the basis of the blood sacrifice
and resurrection of Jesus Christ, all people of all races and racial
mixtures may receive this “good news,” be justified and possess
eternal life.

It is not the foundation of the gospel that is challenged here, but

the inclusive application of it to all races. It is submitted in this
book that the Judeo-Christian understanding of the gospel as
universal and multiracial in scope is not biblical. It is not the Bible
that provides the universal context for the Christian gospel, but it is
the influencing leaven of Judaism on modern Christianity that gives
the gospel its universal hue.

You are encouraged to read Did All Races Come From Adam? and The Fall

and Redemption of Adam’s Race that address many of these questions. Find them
at

www.CovenantTruth.com

The Context of Judaism 16

C h a p t e r T w o

The Gospel In The
Context of Judaism

It is the premise of this chapter that the biblical gospel has

become distorted due to decades, if not centuries, of Judaism’s
influence upon Christianity. Instead of an exclusive message to
Adamic Israel and Adam’s race, the message of “glad tidings” has
recently evolved to apply inclusively to all races. The present day
universal gospel has now conformed to a major theme of Judaism
and the Jews—the universal brotherhood of man. Further, this
universal gospel serves to advance the major goal of Judaism:
world dominion.

Judaization of Christianity

America as a nation has been rapidly failing in terms of

morality, and the corruption of the whole system of Anglo-Saxon
common law and government, which has now reached epidemic
proportions. Unfortunately, few are willing to research one of the
major reasons for this decay of our once Christian civilization. As
the late Christian patriot Jack Mohr points out:

For those of your readers who have been “brainwashed”
into believing that America has been blessed because we
have been good to the Jews, as evangelists Falwell and
Swaggart [this was written when Jimmy Swaggart was
popular in ministry] aver, let me point out that the era of
the greatest regression in morals, spiritual strength,
economics, military and political power, has come since
we recognized and began to back the Israelis in 1948. It
might

well

for

some

our

brainwashed

American

The Context of Judaism 17

Christians to read and ponder 2 Chronicles 19:2, which
says in part – “… shouldest thou help the ungodly, and
love them that hate the Lord? Therefore is wrath upon
thee from before the Lord.” How can any Christian,
minister or layman, love those who spit when our
Savior’s name is mentioned and who call Him an
“illegitimate bastard whose mother was a Jewish
prostitute”? (emphasis in original)

The Jews themselves even boast about their beguiling

influence in “American [Christian] culture” as Professor of History
at the University of California at Santa Barbara and Jew, Albert B.
Lindermann, acknowledges:

… western civilization, especially in the last 250 years, has
been pervasively influenced and deeply enriched—if also
sometimes bedeviled—by the activities and con-tributions
of Jews, so much so that it is scarcely possible to conceive
of what that Civilization might have been like, for good or
for ill, without them. An even more sweeping statement
along these lines might be made about Jewish contributions
to American culture in the twentieth century. Western
civilization is undeniably a “jewified” civiliza-tion,
however offensive the word may be to our ears because of
the ugly use made of it by anti-Semites; it might well be
used proudly.

A “jewified civilization.” Professor Lindermann is affirming that
America civilization is now Jewish.

Would it be too impossible for the typical closed White

American

mind

conceive

that

the

Jews

had

tremendous

Brig. General Gordon “Jack” Mohr, Former President, Crusade for Christ and

Country, “Communism Rooted in Jewish Talmud,” Christians Awake News-
letter, 1986, June 23, p.16

Albert S. Lindemann, Esau’s Tears: Modern Anti-Semitism and the Rise of the

Jews, (New York, NY: Cambridge University Press, 1997), p. 19

The Context of Judaism 18

influence on American culture in the past 250 years, and
particularly in the twentieth century, and our once Christian culture
has slowly rotted during that time period, that the Jews might be a
major factor in causing that decay?

Even for those few who now understand the major cause and the

people primarily responsible for our demise, most are unwilling to
proclaim it. Why? The old biblical problem – “for fear of the Jews.”
It is the reality, however, that the Jews, a relatively insignificant
portion of America’s population, have gained control of almost every
major aspect of our nation including our churches. They did not do
this openly, of course. They did it through a slow, methodical
leavening process called judaization, which has, as its goal the de-
Christianizing of America. As author Stan Rittenhouse wrote:

… these powerful rulers [of the United States], many
unelected and unheard of, take counsel together against
Christ and Christians … One of the goals of these powerful
rulers is to de-Christianize America. Instead of using
congress with legislation, they are using the courts with
their [Jewish or judaized] judges and lawyers.

Jewish author Bernard Lazare admitted this process of

destroying Christianity in America:

The Jew … is not content merely to destroy Christianity,
but he preaches the gospel of Judaism; he not only assails
the Catholic or the Protestant faith, but he incites to
unbelief, and then imposes on those whose faith he
has undermined his own conception of the world, of
morality and of life. He is engaged in his historic
mission, the annihiliation [sic] of the religion of Christ.

Stan Rittenhouse, For Fear of the Jews, (Vienna, VA: The Exhorters, Inc.,

1982), pp. 45, 46

Bernard Lazare, Antisemitism: Its History and Causes, (Lincoln, NE:

University of Nebraska Press, 1995), p. 158. Originally published in 1894 as
L’Antisémitisme, son histoire et ses causes. Reprinted from the 1967 edition.

The Context of Judaism 19

The means of de-Christianizing of America was not only

through the “courts” but also through the churches, prophetically
spoken of by General Cornwallis following his surrender to George
Washington:

A holy war will now begin on America, and when it is
ended America will be supposedly the citadel of freedom,
but her millions will unknowingly be loyal subjects to the
Crown. Your churches will be used to teach the Jew’s
religion and in less than two hundred years the whole
nation will be working for divine world government …

This judaization of Christianity through the churches has been

fulfilled today as attested by Rabbi Martin Siegel:

I am devoting my lecture in this seminar to a discussion of
the possibility that we are now entering a Jewish century, a
time when the spirit of the community, the non-ideological
blend of the emotional and rational and the resistance to
categories and forms will emerge through the forces of anti-
nationalism to provide us with a new kind of society. I call
this process the Judaization of Christianity because
Christianity will be the vehicle through which this
society becomes Jewish.

Jewish author Marcus Eli Ravage further admitted:

You make much noise and fury about the undue Jewish
influence in your theaters and movie palaces. Very good;
granted your complaint is well-founded. But what is

that

compared

our

staggering

influence in

your

churches,

General Cornwallis, quoted by Jonathan Williams, Legions of Satan (1781)

quoted by Senator Joseph McCarthy in an address six months before he died,
quoted in America’s Promise Newsletter, April 1986.

Rabbi Martin Siegel, New York Magazine, 18 January 1972, p. 32, quoted in

Why Don’t You Believe What We Tell You (Costa Mesa, CA: The Noontide Press
Publishers, 1982), p. 34

The Context of Judaism 20

your schools, your laws and your governments, and the
very thoughts you think every day?

Besides destroying Christianity through the churches by a

judaization process, the real goal of the Jews is to develop “an
international church” commensurate with an international, multi-
racial gospel.

ZIONIST POPE OF THE UNIVERSE

The King of the Jews will be the real Pope of the Universe,
the patriarch of an international Church.

Judaization Through Ideas

This judaization process takes place through certain ideas being

presented repeatedly in almost every avenue of communication and
agency. These ideas are powerful to redirect people’s thinking and
change the entire course of a nation.

He who controls the ideational parameters of a nation must
necessarily control that nation. Conversely, he who would
obtain permanent control of a nation must first control that
nation’s IDEAS ... when any nation is founded on a given
structure of ideas and it is then bombarded with alternative
and conflicting ideas, the national will and cohesion is
correspondingly debilitated. It is this capacity for national
debilitation through the dissemination of alien ideas that
forms the basic cornerstone in the edifice of the Jewish
propaganda power. The Jewish conquest of a nation is
preceded always in the realm of ideas and propaganda.

Marcus Eli Ravage, “A Real Case Against the Jews – One of Them Points Out

the Full Depth of Their Guilt,” Century Magazine, February 1928, p. 347

Victor E. Marsden, Protocols of the Learned Elders of Zion, (1922), Protocol

#17, p. 50

The Context of Judaism 21

National ideas are first defiled and destroyed and then the
Jewish substitutes creep in to fill the vacuum. And this
IDEATIONAL DISTORTION must eventually destroy the
NATION and its RACE (emphasis in original).

Ideas are being imposed on America that have the intent to

“destroy the NATION and its RACE.” Think about it. Through
virtually total control of the media, entertainment industry, schools,
and government, the Jews have been able to carte blanc “bombard”
America with several interrelated ideas to overtly influence and
alter how we view the world and consequently the gospel. They
comprise a universal, “world philosophy.”

... Judaism is the highest world philosophy, which roots
deep in the blood of the Jewish people. A world philo-
sophy, just because it is a world philosophy, endeavors to
become the only philosophy in the world, and therefore
cannot tolerate any other world philosophy

In order to develop that “world philosophy,” Jewish ideas had

to be promoted such as “the universal brotherhood of man.”

The great ideal of Judaism is not that Jews shall be
allowed to flock together one day in some hole-in-the-
corner fashion, for, if not tribal, at any rate separatist
objects but that the whole world shall be imbued with
Jewish teachings, and that in a universal Brotherhood
of Nations—a greater Judaism, in fact—all the separate
races and religions shall disappear ...

Roger C. Elletson, Jewish Religious and Military Power, (Wilson, WY:

Christian International Publications, 1983)

Harry Waton, A Program for the Jews and an Answer to All Anti-Semites,

(New York, NY: Committee for the Preservation of the Jews, 1939), p. 36

The Jewish World of London, February 9, 1883

The Context of Judaism 22

Ideas, such as racial equality through the dialectics of

democracy

, racial tension and cultural diversity, have been

heavily emphasized by the Jewish power:

The egalitarian tendencies of Jewish religion and life
fostered democratic feelings at all times … In the 19th
cent., the Jews of Europe ... threw their weight every-
where on the side of democracy. They were thus active
in movements of this period, both “revolutionary” and
con-stitutional, to secure the establishment of
democratic government in all countries.

We just realize that our party’s most powerful weapon is
racial tension. By propounding into the consciousness
of the dark races that for centuries they have been
oppressed by the whites, we can mould them to the
program of the Communist Party. In America we will aim
for subtle victory. While inflaming the Negro minority
against the whites, we will endeavor to instill in the
whites a guilt complex for their exploitation of the
Negroes. We will aid the Negroes to rise in prominence
in every walk of life, in the professions and in the world
of sports and enter-tainment. With this prestige, the
Negro will be able to intermarry with the whites and
begin a process which will deliver America to our
cause.

American Jews are committed to cultural tolerance
because of their belief, one firmly rooted in history, that
Jews are safe only in a society acceptant of a wide range
of

attitudes

and

behaviors,

as well as a diversity

“Democracy” is based on the concept of majority rule. Another Jewish idea.

Why is it that Americans are constantly being told we are a democracy when the
Constitution for the United States of America clearly states we are to have a
“Republican Form of Government” (Article IV, Section 4), which means rule by
law – not by majority opinion.

The New Standard Jewish Encyclopedia, 5th Ed., Geoffrey Wigoder, Editor,

(New York, NY: Doubleday & Co., 1977), p. 541

Israel Cohen, A Racial Program for the 20th Century (1912) quoted by

Congressman Abernethy, Congressional Record (1957), p. 8559

The Context of Judaism 23

religious and ethnic groups. It is this belief, for example,
not approval of homosexuality, that leads an overwhelm-
ing majority of American Jews to endorse “gay rights”
and to take a liberal stance on most other so-called
“social issues.”

That this proliferation of racial equality has its origins in the

Jews was attested to as early as the 1920s by Professor Hankins:

It seems possible to say that there is no respect whatever
in which the white and negro are equal, – physically,
intellectually or emotionally. It may seem strange that
this point has needed argumentation. But there is a
considerable school of opinion, frequently referred to in
academic circles as the “Boas School,” which has
succeeded in conveying the impression that it believes
the races equal in inherited capacities.

Franz Boas was a German Jew with an admitted socialist

background who pioneered the way to redefine classical
anthropology. As the late historian Earl Jones wrote:

It was Franz Boas who fought so tenaciously to develop
the concept of a culture which would in time expunge
race from the literature of all the Social Sciences …
men like Boas who have been busy modifying definitions
and the scientifically–qualified anthropolo-gists who
understand the great part that race and heredity play on
all of the human species.

In fact, it is well-known that the origins of the political move-

ment of communism belongs to the Jews in order to specifically
force the ideas of a universal world view on everyone – especially
the Caucasian people.

Charles E. Silberman, A Certain People: American Jews and Their Lives

Today, (New York, NY: Summit Books, 1985)

F. Hankins, The Racial Basis of Civilization, (New York, NY: Alfred A.

Knopt, 1926), p. 323

Intelligence Newsletter, November-December, 1998, Christian Crusade For

Truth, HC 66 Box 39, Deming, NM 88030

The Context of Judaism 24

But the tents of Shem [Jews according to Waton] are
communism, internationalism, democracy, the equality of
the races, nations and peoples, the universal brother-
hood of man … Two of the great sins of Judaism and
the Jews are communism and internationalism … And
it is to the greatest credit of Judaism and the Jews that
they are identified with communism and
internationalism.

Finally, the Jewish/Masonic collaboration composed the words

that would come to perfectly depict the equality and brotherhood
theme of almost every news program, drama, sitcom, commercial,
every establishment magazine, organization, school, and every
domestic and foreign policy. The Protocols of the Learned Elders
of Zion reveals the Jewish program now carried out in our time:

The words of the liberal, which are in effect the words of
our masonic watchword, namely, “Liberty, Equality,
Fraternity,” will, when we come into our kingdom, be
changed by us into words no longer of a watchword, but
only an expression of idealism, namely, into: “The right
of liberty, the duty of equality, the ideal of
brotherhood.” That is how we shall put it—and so we
shall catch the bull by the horns ...

Liberty, Equality, Fraternity. All three must be convincingly

communicated, understood and believed in order to reach the long-
awaited Jewish goal of complete world rule.

Where does Judeo-Christianity fit into the “universalism” plans

of the Jews, including a society of racial equality and race mixing?
Apparently, as far back as the 1800s, the whole concept of Judeo-
Christianity had much in common with Marxist socialism. Eugen
Dühring, a nineteenth century German, vehemently rejected the
Jewish

socialistic movement

and

its

accomplice,

Judeo-Christian

Waton, p. 74

Marsden, Protocol #9, p. 27, 28

The Context of Judaism 25

tradition. In writing against Dühring in the book Anti-Dühring
(1878; translated 1936), author Friedrich Engels (of Marx and
Engels) countered Dühring’s view by touting Marxist universalism
ideas. Commenting on Engels rebuttal of Dühring, Jewish history
professor Albert Lindemann stated:

Engels certainly did not stress the Judeo-Christian
foundations of socialism, yet it is possible to see in this
work the influence of a central myth of the socialists that
had much in common with Christianity; That is, their
vision was of a future society of fraternity and
solidarity; all peoples and races, Jews and Gentiles,
German and French, would live in harmony and mutual
sympathy. This universalism and the socialist concern for
the poor and downtrodden was fundamentally different
from Dühring’s contempt for the Judeo-Christian ‘slave
mentality’ and his rejection of race mixing.

Not only the Jews and their secret societies, but Judeo-

Christianity, as well, are sitting around the campfire of
universalism. Dühring had “contempt” for Judeo-Christianity
because he knew it was not fundamentally different than the
philosophy and practice of the Jewish/Communistic worldview.

Through what avenues would the Jews make their ideas become

the “truth” for America?

The Judaization Ways and Means

The Jews used a number of methods to successfully make their

Judaistic universal worldview believable. The control of the media
was perhaps the most potent. Consider this. If you could control
the newspapers, T.V. and news magazines—that is, control 95% of
the information sources available to the average American, you
could control what people see and hear, and what they should not
see

and

hear.

You

could eventually, and very passively, lead them

Lindemann, p. 161

The Context of Judaism 26

into a stupor and a concept of a false world that is believed to be
true and embraced. The Jews rightly boast:

Extract from Protocol 2

In the hands of the States of today there is a great force
that creates the movement of thought in the people, and
that is the Press. The part played by the Press is to keep
pointing out requirements supposed to be indispensable,
to give voice to the complaints of the people, to express
and to create discontent. It is in the Press that the
triumph of freedom of speech finds its incarnation. But
the goyim States have not known how to make use of this
force; and it has fallen into our hands. Through the
Press we have gained the power to influence while
remaining ourselves in the shade …

The Jewish control of the media is well-known and admitted.

One source summed up their media “monopoly” accurately:

During the early part of this century they established their
bridgeheads in the press, motion pictures, and radio
broadcasting. By World War II they were already in a
commanding position. In the period since 1945 they have
so tightened their grip on the mass media that they
exercise a virtual monopoly control … This Jewish con-
trol of the American mass media is the single most
important fact of life, not just in America, but in the
whole world today. And there is nothing—famine, eco-
nomic collapse, even nuclear war—more dangerous to
the future of our people. Until this Jewish control of
American public opinion is broken, continued
misfortune, confusion and decadence shall be our lot, and
there can be no national liberation or regeneration.

Marsden, Protocol #2, p. 36

Who Rules America—How They Rule: The Media Monopolies, (Arlington,

VA: National Vanguard), p. 4

The Context of Judaism 27

What is the “goal” of this media monopoly? In three words:

“One-World rule.”

In conclusion let me say that the so-called evangelicals,
who are the subject of this writing, and all such as hold
with them in all the matters elucidated above, are among
(but not the only ones) the deluded, the blinded, the
deceived masses in our time and do not “see” the
objective—or deliberately choose not to see—which is to
destroy sovereign nationhood in the world and to
bring all nations and countries into a One-World rule
with Zionism together with their Communist con-
spirators, in total control. To achieve this goal they
will stop at nothing, including a nuclear holocaust. The
blinding of virtually the whole world today is made
possible by an almost total control of the mass-media:
radio, television, newspapers, magazines, books, the
movie industry, and by an almost total control of
international finance, economics, commerce and trade...

Another major Jewish front, promoting the universal doctrines of

racial equality and cultural diversity and tolerance, is massive,
uncontrolled immigration. The Jewish goal of immigration was to
break down the historic racial consciousness of the White, Anglo-
Celto-Saxon race that instinctively feared the demise and des-truction
of their Saxon Christian culture and values by non-White
immigration. By opening the floodgates of America to foreigners, the
influence of the Christian religion, laws, and government would be
drastically changed—and so they have become.

Jews therefore have a powerful interest in immigra-tion
policy: Hence the endeavor of the Jews to control the
immigration policy of the United States. Although theirs is
but a seventh of our net immigration, they led the fight on
the Immigration Commission’s bill... The systematic

campaign in newspapers and magazines

to break down

Hermann Mayrhofer, Partial Treatise on the Evangelicals, (Seattle, WA: The

Mayflower Christian Foundation, 1987), May 4. Reprinted in Christian Awake
Newsletter, 1987, Oct. 30

The Context of Judaism 28

all arguments for restriction and to calm nativist fears is
waged by and for one race. Hebrew money [the author,
E.A. Ross, is referring to Jews, not the biblical Hebrews]
is behind the national Liberal Immigration League and its
numerous publications.

Was it not the Jewess Emma Lazarus who penned the famous

words written on the Statue of Liberty as a tribute to Jewish
interests in the non-White immigration policy in America?

Give me your tired, your poor, your huddled masses,
yearning to breathe free …

The Jews knew that to effectively advance their world agenda

through immigration, the American Anglo-Celto-Saxons would
have to be manipulated into a false guilt by being portrayed as
discriminatory bigots if they resisted racially foreign immigration.
The immigration campaign did the job in nurturing a more
pluralistic society by eliminating barriers of racial discrimination.

It was only after World War II that immigration law was
drastically changed to eliminate such discrimination.
In one of the first pieces of evidence of its political
coming-of-age, the Jewish community has a leadership
role in effecting those changes.

The Census Bureau has just reported that about half of
the American population will soon be non-white or non-
European. And they will all be American citizens… We
have been nourishing the American climate of oppo-
sition to ethnic bigotry for about half a century. That
climate has not yet been perfected, but the heterogeneous
nature of

our

population

tends

to make it irreversible

E.A. Ross, The Old World and the New: The Significance of Past and Present

Immigration to the American People, (New York, NY: The Century Co., 1914),
p. 144

Jewish Bulletin, July 23, 1993

The Context of Judaism 29

and

makes our constitutional constraints against bigotry

more practical than ever.

The media and immigration are only two of the main avenues

through which the Jews have helped to break down the natural
racial barriers thus promoting new judaized worldview ideas for the
purpose of bringing in a New World Order.

The Goal of Judaism

The century’s old goal of Judaism, Talmudism and Zionism, is

total global control. The Jews believe they are destined to be their
own messiah “to rule all peoples.” As Major Robert H. Williams
wrote concerning B’nai B’rith, a secret Jewish fraternity organized
in 1843:

... its name, meaning “Sons of the Covenant,” suggests
that the 12 men who organized the fraternity aimed at
bringing about the fulfillment of “the Covenant,” or the
supposed Messianic promise of rulership over all peo-
ples. To rule all peoples, it is first necessary to bring
them together into a world federation or world govern-
ment—which is the avowed aim of both Communists
and Zionists.

The goal of Jewish world dominance is also found in the advent

of the United Nations and its predecessor, the League of Nations of
the early 1920s.

Jewish Bulletin, February 19, 1993

Major Robert H. Williams in FECP and the Minority Machine, p. 10. (“B’nai

B’rith” really means “covenant sons of Ai,” which refers to a city of Canaan
where the cursed and mongrelized Canaanites lived during the time of Joshua.
Hence, the Jews are also partly descended from the ancient Canaanites– the
avowed true enemies of Israel.)

The Context of Judaism 30

“The League of Nations is a Jewish idea, and Jerusalem
some day will become the capital of the world’s peace,”
declared Dr. Nahum Sokolow, Chairman of the Zionist
Executive Committee, at a special meeting of the Zionist
Conference today.

Palestine was being set up in 1919 as an international “regime”

to prepare the way for eventual Jewish occupation.

… the Covenant of the League (of nations) in 1919 made
provision for a regime [in Palestine] based upon recogni-
tion of her independence.

Shortly after the United Nations was officially organized in

1945, it was recognized and mandated that “the City of Jerusalem”
be designated as a “permanent international regime” under United
Nations “Trusteeship.”

Why Jerusalem? The cover story was to

protect “the holy places.” Or could it be that the Jews, who have
unlawfully displaced the Palestinians with American assistance,
and who now occupy Jerusalem, have planned long ago that
sometime in the future old Jerusalem would be the new
headquarters for the United Nations – their center of world rule?
The Jews even boasted of it in the text of a 1948 proposed
constitution, beginning, “WE, THE PEOPLE OF ISRAEL,” Article
11:

The State of Israel shall seek to settle all international
disputes of whatever nature or origin …

Nesta H. Webster and K. Kerlen, Boche and Bolshevik, (The Bechwith

Company), 1923. (Obtainable from Omni Books)

Review of the United Nations Charter, Senate Committee on Foreign

Relations, Congressional Hearings on the Review of the United Nations Charter,
February 1950, p. 681

Review of the United Nations Charter, p. 547

New York Times, December 10, 1948, p. 6

The Context of Judaism 31

Of course the Jews used the United Nations as one of their main

vehicles to accomplish their “ideal” plan to conquer and control the
world by unifying “the human race”:

Our [Jewish] policy must be the unity of the human race.
The world is divided into two blocs. We consider that
the United Nations’ ideal is a Jewish ideal.

In 1962, first Prime minister of the State of Israel, David Ben

Gurion, saw “Jerusalem” as the future head and overseer of the
United Nations:

The image of the world as traced in my imagination: …
the increasing influence of the workers and farmers, and
the rising political importance of men of science, may
transform the United States into a welfare state with a
planned economy … all other continents will become
united in a world alliance at whose disposal will be an
international police force. All armies will be abolished,
and there will be no more wars. In Jerusalem, the
United Nations (a truly United Nations) will build a
shrine of the prophets to serve the federated union of
all continents. This will be the seat of the Supreme Court
of mankind, to settle all controversies among the
federated continents, as prophesied by Isaiah.

Baruch Levy sums up the Jewish obsession for “world

dominion” as follows:

The Jewish people as a whole will be its own Messiah. It
will attain world dominion by the dissolution of other
races, by the abolition of frontiers, the annihilation of
monarchy, and by the establishment of a world republic
in which the Jews will everywhere exercise the privilege
of

citizenship. In this

new world order the children of

Time Magazine, August 16, 1948, p. 25

LOOK Magazine, January 16, 1962, p. 20

The Context of Judaism 32

Israel [modern-day Jews misnamed] will furnish all the
leaders without encountering opposition. The Govern-
ments of the different peoples forming the world republic
will fall without difficulty into the hands of the Jews. It
will then be possible for the Jewish rulers to abolish
private property, and everywhere to make use of the
resources of the state. Thus will the promise of the
Talmud be fulfilled, in which is said that when the
Messianic time is come, the Jews will have all the
property of the whole world in their hands.

World dominion with no nations, no races, no cultures, no

religions—only the Jewish New World Order.

The foregoing illustrates the very heart and goal of Judaism in

its efforts to manipulate an unsuspecting and shepherdless White
America to accept a multiracial and multicultural society. Powerful
Jewish ideas of racial equality and anti-nationalism along with
toler-ance and diversity have so permeated the meaning and intent
of the biblical gospel that it has now evolved into a universal
gospel. The Jewish world has become the context by which
America’s churches, seminaries and Bible schools have
interpreted the gospel. The gospel has become the universal
gospel of inclusion. Without the promotion and preaching of that
universal gospel by the “evangelical” churches of America, the
Machiavellian efforts by the Jews, which have resulted in the
pervasive perversion of our historic Christian civilization, would
have been null and void.

Who Are The Jews?

The “Jews” referred to in the last two chapters are not the

descendants of Israel. Misidentification of the “Jews” who call
themselves

“Jews”

today

has

resulted

great

deal

confusion

Baruch Levy, in a letter written to Karl Marx, published in La Revue de Paris,

1 June 1928, p. 574

The Context of Judaism 33

terms of the understanding of the Bible.

The “Jews” of today are

a mongrel breed of people. This fact is admitted by arguably one of
the most authoritative Jewish researchers concerning the Jewish
people, Raphael Patai.

The findings of physical anthropology show that,
contrary to popular view, there is no Jewish race.
Anthropometric measurements of Jewish groups in many
parts of the world indicate that they differ greatly from
one another with respect to all the important physical
characteristics—stature, weight, skin colour, cephalic
index, facial index, blood groups, etc.

The majority of Jews are called Ashkenazi, mostly comprised

of Japhetic-Turk-Mongol blood, who converted to Judaism in the
seventh century. They, along with the Shephardic Jews, who are
descendants of Esau—Jacob’s eternal enemy—comprise the “Jews”
of today. Perhaps the true identification of the Jews today explains
why they are virulently anti-Christ and anti-Christian.

This raises another question: If those who call themselves

“Jews” today are not the descendants of Israel, then who are the
true biblical Israelites today? Briefly, the vast majority of Israelites
were scattered after the captivity by Assyria (II Kings 17).

From

the time they were scattered (745 to 721 B.C.) until the first advent
of Jesus Christ, they had migrated north and west eventually
forming the nations of Western Europe and the British Common-
wealth. They are, of course, the Anglo-Celto-Saxon, Germanic,
Scandinavian and kindred peoples—the true descendants of Israel.

Even the word “Jew” is wrought with confusion. However, there is sufficient

evidence to conclude that just recently this term was invented. Consider just one
quote from the Encyclopedia Judaica, 1971, Vol. 10, Column 23: “Jews began in
the 19

century to call themselves Hebrews and Israelites in 1860.”

Encyclopedia Britannica, Vol. 12, 1972, p. 1054

Documentation of this fact of who the Jews are and who the genetic

descendants of Abraham, Isaac, and Jacob are can be found in the book, God’s
Covenant People, by Pastor Ted Weiland at http://www.missiontoisrael.org.

The Context of the Bible 34

C h a p t e r T h r e e

The Gospel In The
Context Of The Bible

In order to be correctly understood, the biblical gospel must be

interpreted strictly within the context of the Bible. Other intruding
feelings, ideas, opinions or traditions must be placed on the shelf
allowing the Bible to be examined by itself as the primary
authority. In this way, dispassionate objectivity in interpretation of
the gospel can aim toward perfection.

The foundation for a contextual interpretation of the gospel is

based on the fundamental premise and doctrine that the whole
Bible is God’s revealed word to Adamkind. It is God-breathed,
authori-tative and trustworthy. Therefore, by implication, the Bible
does not contradict itself and is consistent as a unified whole.
Further-more, the contexts of both the Old and New Testaments are
in harmony and do not conflict with each other in meaning. If one
approaches the Bible on this basis, the gospel, particularly its scope
and application, can be accurately interpreted in its biblical context.

What then is the context of the Bible? How can it be under-

stood? There are a number of central propositions that define the
biblical context.

Another book by this author, The Fall and Redemption of Adam’s Race,

examines a more specific number of biblical propositions that further define the
biblical context. Find it at

www.CovenantTruth.com

The Context of the Bible 35

The Bible Is About The Kingdom Of God

The Bible can be described as God’s unfolding and progressive

revelation of establishing His Kingdom on earth. Beginning with
the presupposition that the God of the Bible is the Creator of
heaven and earth, all of His creation is the realm of His Kingdom.

For the kingdom is the L

ORD

’

and He rules over the

nations. – Psalm 22:28

Your kingdom is an everlasting kingdom, and Your
dominion endures throughout all generations.
– Psalm 145:13

Choosing to establish His Kingdom through Adam, God gave

him a dominion mandate:

God created man in His own image, in the image of God
He created him; male and female He created them. God
blessed them; and God said to them, “Be fruitful and
multiply, and fill the earth, and subdue it; and rule
[“dominion” – KJV] over the fish of the sea and over the
birds of the sky and over every living thing that moves on
the earth.” – Genesis 1:27-28

The Kingdom through Adam, however, failed to be fully

manifested because of Adam’s sin (Genesis 2:15-17; 3:1-13). Sub-
sequently, God announced His redemptive plan (Genesis 3:15),
further choosing to work through an Adamic seedline (Adam, Seth,
Noah, Shem, Abraham, Isaac and Jacob) to establish His Kingdom.

The Kingdom/nation formed from that seedline was called

Israel. To them God said:

“And you shall be to Me a kingdom of priests and a
holy nation.” These are the words that you shall speak to
the sons of Israel. – Exodus 19:6

However, through Israel’s rebellion and failure to keep the

covenant of God’s Law through Moses, God raised up a Savior and
Redeemer to save Israel from their sins.

He was Jesus, the Christ.

The Context of the Bible 36

She [Mary] will bear a Son; and you shall call His name
Jesus, for He will save His people from their sins.

– Matthew 1:21

And you, child [John the Baptist], will be called the
prophet of the Most High; for you will go on

BEFORE THE

ORD TO

PREPARE

IS WAYS

; to give to His people the

knowledge of salvation by the forgiveness of their sins
– Luke 1:76-77

It was through Jesus, the “last Adam” (I Corinthians 15:45), that

Israel and all Adamkind would be reconciled to God through the
remission of sins.

Furthermore, it was through Jesus that the covenant

promises made to Abraham would be fulfilled in redeemed Israel:

And has raised up a horn of salvation for us in the house
of David His servant—as He spoke by the mouth of His
holy prophets from of old…

To show mercy toward our fathers, and to remember
His holy covenant, the oath which He swore to
Abraham our father. – Luke 1:69-70, 72-73

This was “the gospel of the Kingdom” preached by Jesus and

His Apostles in the first century AD:

This gospel of the kingdom shall be preached in the
whole world as a testimony to all the nations, and then
the end will come. – Matthew 24:14

The time is fulfilled, and the kingdom of God is at hand;
repent and believe in the gospel. – Mark 1:15

Please notice the “gospel” is defined by the “kingdom.” It is

“the gospel of the kingdom.” It is inclusive of the forgiveness of
sins, reconciliation of His covenant people, and the rule and reign
of Jesus the Christ on earth as it is in heaven in, and through, them.

Biblically, sin is specifically defined as the transgression of the Law:

“Whosoever committeth sin transgresseth also the law: for sin is the
transgression of the law.” – I John 3:4 (KJV)

The Context of the Bible 37

It is this Kingdom, through the power and authority of Jesus

Christ and redeemed Israel that is finally regained at the culmi-
nation point of Revelation:

Then the seventh angel sounded; and there were loud
voices in heaven, saying, “The kingdom of the world
has become the kingdom of our Lord and of His
Christ; and He will reign forever and ever.”
– Revelation 11:15

Blessed and holy is the one who has a part in the first
resurrection; over these the second death has no power,
but they [redeemed Israel] will be priests of God and of
Christ and will reign with Him for a thousand years.
– Revelation 20:6

From Genesis to Revelation, the Bible reveals a progressive

plan to reestablish God’s Kingdom on earth. This is the gospel and
main theme of Scripture.

The Bible Is Written Exclusively About One Race

Although it is a very unpopular concept in the present judaized

Christian world, Adam was the father of one race of people.
Specifically, he was the progenitor of the White race. The root
word for “Adam” in the Hebrew text is #119 in the Strong’s
Exhaustive Concordance. It means: “to show blood (in the face)
i.e. flush or turn rosy.” Of the principle races in existence, only the
White race has the capability

“to show blood in the face.” This fact

often

ignored or

hotly

contested. However,

undeniable that

Adam was the father of a race of people due to a number of factors
that cannot be disputed. First, the law of nature set up by God in
Genesis 1:11, 12, 21 and 24-25 is that of kind after kind. Only
Adam and his wife could produce their own kind of race according
to this law of nature. They could not have produced all the other
races. (Chapter 5 of Did All Races Come From Adam? documents
this point extensively. Find this book at

www.CovenantTruth.com

The Context of the Bible 38

Second, the specific genealogies in Scripture testify that only

the offspring of Adam are involved in the main subject matter of
God’s unfolding plan of His Kingdom on earth (cf. Genesis 5, 10,
11; I Chronicles 1-9:1; Matthew 1:1-17; Luke 3:23-38). This fact
presents a limited context that is critical to properly interpret
assumed universal verses containing words such as “whoever,” “all
men,” and “world.” In other words, it is the “whoever” among the
Adamic race, “all men” of the Adamic race, and the “world” of
the Adamic race who are in view.

Third, all other non-White races did not come from Adam but

were present on earth before Adam was created. Not only does the
Bible not speak about all the other races coming from Adam

, but it

is not a valid, demonstrated scientific concept that the Adamic race
simply “mutated” into other races (that is, they “evolved” due to
different physical environments). Amazingly, the “creationists”
believe this “evolution” took place only within a few hundred years
after Noah’s flood.

The Bible also infers that there were other people on earth prior

to Adam. This is illustrated in the story of Cain. Cain responded to
his punishment after slaying his brother Abel:

Behold, You have driven me this day from the face of the
ground; and from Your face I will be hidden, and I will
be a vagrant and a wanderer on the earth, and whoever
finds me will kill me. – Genesis 4:14

One must ask, A “vagrant and a wanderer” from whom? Again,

the Lord’s answer to Cain reveals the presence of other pre-Adamic
people:

So the L

ORD

said to him, “Therefore whoever kills Cain,

vengeance will be taken on him sevenfold.” And the
L

ORD

appointed a sign for Cain, so that no one finding

him would slay him. – Genesis 4:15

One would think that God would make certain that His revealed word included

at least a mention of a supernatural act or event that caused all races to come
from Adam contrary to His mandate of kind after kind.

The Context of the Bible 39

Who was the “whoever” who might find and kill Cain in this

context? Obviously, there were other people present outside of
Eden, before other sons and daughters had been born to Adam
(Genesis 5). So, Adam and his wife were not the first so-called
“humans” created, but they were the first man and woman of the
Adamic or White race – the Caucasian people today.

In addition to the biblical and logical evidence that the Bible is

written only about Adam’s race is the direct statement that this is so:

This is the book of the generations of Adam. In the day
when God created man, He made him in the likeness of
God. – Genesis 5:1

The Hebrew word translated “book” is cepher or ciphrah

(Strong’s #5612) that is derived from caphar (Strong’s #5608), which
means “to score with a mark as a tally or record.” It is used frequently
to refer to a “book” of the law “of the covenant” between God and
Israel (for example, Exodus 24:7 and Deuteronomy 28:58). It is also
used to apply to individual books like “the book of Jasher” (Joshua
10:13) and the “book of life” (Psalm 69:28).

Here in Genesis 5:1, “book” has reference to “the generations

of Adam.” The word “generations” in Hebrew is toledah or toldah
(Strong’s

#8435), which

means

“descent”

“family.”

The

American

Dictionary of the English Language (1828) identified “generation” as:
“The act of begetting; procreation... A single succession in natural
descent, as children of the same parents... Genealogy... A family; a
race.”

Hence, “the generations of Adam” refer to the genetic

descendants of Adam. The list of Adam’s genetic line then follows
from verse 3 through 32. Thus, “book” indicates a record or register of
this family or race of people.

Noah Webster, American Dictionary of the English Language, (First Ed.,

1828), republished for American Christian Education, San Francisco, California,
p. 91

The Context of the Bible 40

Notice that this specific line of Adam begins with Seth. Although

Adam “begat [other] sons and daughters” (Genesis 5:4), only the
genetic line through Seth is recorded with special emphasis. This is
significant, because as this line is traced, it gradually narrows down to
Noah, from which came Shem and his “generations” (Genesis 11:10).
Shem’s line then segregates further to Abram (Genesis 11:10-26),
later renamed Abraham. Abraham’s line is traced through Isaac who
begat Jacob who begat twelve sons who were the fathers of the twelve
tribes of Israel. Finally, through Israel, and specially the tribe of
Judah, came Jesus Christ (Matthew 1:1-16; Luke 3:23-38), the
preeminent Person of Scripture who preached the gospel of the
Kingdom to Israel and ratified the New

Covenant for

Israel by His

blood sacrifice on the cross.

The evidence shows that the Bible is written about and for the

Adamic race with special regard for Israel, God’s

“possession”

(“inheritance” KJV), “holy people,” and “peculiar treasure” (KJV)
(Deuteronomy 4:20; 14:1-2; Psalm 135:4). It is not about the other
races. Hence, the gospel is exclusive to one race – the Adamic race and
no others.

The Bible Is Structured By
Racially Exclusive Covenants

The following is a list of covenants in the Bible, which contain

certain terms

set forth, conditional

unconditional. Each covenant is

interconnected in a progressive unit and with one major common
denominator—they all apply to the same Adamic race:

1. The Adamic Covenant was with Adam:

God created man in His own image, in the image of
God He created him; male and female He created them.
God blessed them; and God said to them, “Be fruitful
and multiply, and fill the earth, and subdue it; and rule
over the fish of the sea and over the birds of the sky and
over every living thing that moves on the earth.”
– Genesis 1:27-28

The Context of the Bible 41

2. The Edenic Covenant was with Adam:

Then the L

ORD

God took the man and put him into the

garden of Eden to cultivate it and keep it. The L

ORD

God commanded the man, saying, “From any tree of
the garden you may eat freely; but from the tree of the
knowledge of good and evil you shall not eat, for in the
day that you eat from it you will surely die.”
– Genesis 2:15-17

3. The Noahdic Covenant was with Noah and Noah’s genetic
“seed,” the direct descendants of Adam and Seth:

Now behold, I Myself do establish My covenant with
you [Noah], and with your descendants after you; and
with every living creature that is with you, the birds, the
cattle, and every beast of the earth with you; of all that
comes out of the ark, even every beast of the earth. I
establish My covenant with you; and all flesh shall
never again be cut off by the water of the flood, neither
shall there again be a flood to destroy the earth.
– Genesis 9:9-11

4. The Abrahamic Covenant was with Abraham and his “seed”
referring specifically to Isaac and his genetic line,

direct descen-

dants of Adam, Seth, Noah and Shem:

O seed of Israel His servant, Sons of Jacob, His chosen
ones! He is the L

ORD

our God; His judgments are in all

the earth. Remember His covenant forever, the word
which He commanded to a thousand generations, the
covenant which He made with Abraham, and His oath
to Isaac. He also confirmed it to Jacob for a statute, to
Israel

as an everlasting covenant.

–

I Chronicles

16:13-17

This was a racially exclusive covenant:

The Context of the Bible 42

A. Abraham was to become a great and mighty nation:

… I will make you [Abram] a great nation, and I will
bless you, and make your name great; and so you shall be
a blessing … – Genesis 12:2

B. Abraham would become a blessing to all the families and

nations of the earth.

And I will bless those who bless you, and the one who
curses you I will curse, and in you all the families of the
earth will be blessed. – Genesis 12:3

… Abraham will surely become a great and mighty
nation, and in him all the nations of the earth will be
blessed? – Genesis 18:18

C. Abraham’s descendants would become a vast multitude of

people.

I will make your descendants as the dust of the earth, so
that if anyone can number the dust of the earth, then your
descendants can also be numbered.
– Genesis 13:16

Indeed I will greatly bless you, and I will greatly multiply
your seed as the stars of the heavens and as the sand
which is on the seashore; and your seed shall possess the
gate of their enemies … – Genesis 22:17

D. Abraham’s descendants would become a multitude of nations.

As for Me, behold, My covenant is with you, and you will
be the father of a multitude of nations. No longer shall
your name be called Abram, but

your name shall

Abraham; for I will make you the father of a multitude
of nations. I will make you exceedingly fruitful, and I
will make nations of you, and kings shall come forth
from you. – Genesis 17:4-6

E. Abraham’s descendants would produce kings.

… and kings will come forth from you. – Genesis 17:6

The Context of the Bible 43

F. Abraham’s descendants would posses the gate of their

enemies.

... and your seed shall possess the gate of their enemies
… – Genesis 22:17

G. Abraham’s descendants would possess Canaan, the land

area known today as old Palestine.

“… to your descendants I will give this land.” So he
built an altar there to the L

ORD

who had appeared to him

… – Genesis 12:7

5. The Mosaic Covenant was with Israel, the direct descendants of

Adam, Seth, Noah, Shem, Abraham, Isaac and Jacob:

“You yourselves have seen what I did to the Egyptians,
and how I bore you on eagles’ wings, and brought you
[Israel] to Myself. Now then, if you will indeed obey My
voice and keep My covenant, then you shall be My own
possession among all the peoples, for all the earth is
Mine; and you shall be to Me a kingdom of priests and a
holy nation.” These are the words that you shall speak
to the sons of Israel. – Exodus 19:4-6

6. The Davidic Covenant was with David and his “seed,” direct

descendants of Adam, Seth, Noah, Shem, Abraham, Isaac,
Jacob and Judah:

He shall build a house for My name, and I will establish
the throne of his kingdom forever. I will be a father to
him and he will be a son to Me; when he commits
iniquity, I will correct him with the rod of men and the
strokes of the sons of men, but My lovingkindness shall
not depart from him, as I took it away from Saul, whom I
removed from before you. Your house and your
kingdom shall endure before Me forever; your throne
shall be established forever. – II Samuel 7:13-16

The Context of the Bible 44

I will sing of the lovingkindness of the L

ORD

forever; to

all generations I will make known Your faithfulness with
my mouth. For I have said, “Lovingkindness will be built
up forever; in the heavens You will establish Your
faithfulness.”

“I have made a covenant with My chosen; I have sworn
to David My servant, I will establish your seed forever
and build up your throne to all generations.”
– Psalm 89:1-4

7. The New Covenant was with the house of Israel and the house

of Judah, direct descendants of Adam, Seth, Noah, Shem,
Abraham, Isaac, and Jacob and their seed:

“Behold, days are coming,” declares the L

ORD

, “when I

will make a new covenant with the house of Israel and
with the house of Judah, not like the covenant which I
made with their fathers in the day I took them by the
hand to bring them out of the land of Egypt, My covenant
which they broke, although I was a husband to them,”
declares the L

ORD

. “But this is the covenant which I will

make with the house of Israel after those days,” declares
the L

ORD

, “I will put My law within them and on their

heart I will write it; and I will be their God, and they
shall be My people.” – Jeremiah 31:31-33 (see also
Hebrews 8:7-10)

While they were eating, Jesus took some bread, and after
a blessing, He broke it and gave it to the disciples, and
said, “Take, eat; this is My body.” And when He had
taken a cup and given thanks, He gave it to them, saying,
“Drink from it, all of you; for this is My blood of the
[new] covenant, which is poured out for many for
forgiveness of sins.”– Matthew 26:26-28

For this reason He is the mediator of a new covenant,
so that, since a death has taken place for the redemption
of the transgressions that were committed under the
first covenant, those who have been called may receive
the promise of the eternal inheritance.

– Hebrews 9:15

The Context of the Bible 45

The context of Jeremiah 31:31-33 reveals in the words “their

fathers …” the identity of a physical Israel divided at the time of
this prophecy into two kingdoms called the house of Israel and the
house of Judah. Further, the references above in Matthew and
Hebrews combine to clearly indicate that the New Covenant
ratified by Jesus’ blood was confirmed “for many for the remission
of sins,” that is “for the redemption of the transgressions that were
under the first testament [covenant].” The “first covenant” only
applies to Adamic Israel and thus, the New Covenant obviously is
assigned solely and consistently to Adamic Israel. They are the
only parties to the New Covenant.

The preceding briefly outlines the major tenets of the context

of the Bible by which the “gospel” must be interpreted. That
interpretation must be consistent with the Kingdom of God, the
race and the covenants of the Bible. Without that contextual
foundation, the “gospel” may well mean anything and apply to
anyone based, for example, on the judaistic universal philosophy of
the day. Within the biblical context, however, the “gospel” applies
exclusively to a particular race (the Adamic White race), which was
given a dominion mandate (the Kingdom of God on earth) through
specially defined covenants, especially the New Covenant in Jesus
Christ.

Section Two

In Section Two, Chapters 4-6 comprise a
contextual study of the Greek words
euangelion (Strong’s #2098) and euangelizo
(Strong’s #2097) translated “gospel” or
“preached.” Although not all the usages of
these Greek words in the New Testament are
evaluated, those that are directly connected
to the Old Testament are studied. This
approach offers the principle of a double
witness (“... at the mouth of two witnesses, or
at the mouth of three witnesses, shall the
matter be established.”– Deuteronomy 19:15)
as to the meaning and intended recipients of
the

gospel.

Actually,

there

are

nine

references

that will be discussed.

What is the point? If it can be demon-

strated that some of the New Testament
usages of the word “gospel” are in fact
racially exclusive in terms of its meaning and
intended recipients, then it can be reasoned
that the rest of the usages of the “gospel” must
also be racially exclusive. Put another way–it
would be inconsistent for the word “gospel”
of the New Testament to be racially exclusive
in some cases and racially inclusive in others.

Before the New Testament 47

C h a p t e r F o u r

The Biblical Gospel
Before The
New Testament

It is widely assumed that the Lord Jesus Christ and His

Apostles first preached “the gospel”. This assumption allows for
the possibil-ity of a new message of salvation to be proclaimed to
all races since “the gospel” had little to do with the historical
context of the Old Testament Scriptures. However, this assumption
that “the gospel” was first preached in the first century does not
line up with several New Testament passages.

The Gospel Was Preached To Abraham

The Context of Galatians 3:8

Galatians 3:8 states that the gospel was preached to Abraham.

But before we get into the specific text of Galatians 3:8, the
immediate context of the letter to the Galatians will help us to
correctly interpret this text. The correct interpretation of this parti-
cular text is critical toward understanding the meaning and
application of the gospel in the New Testament.

This letter was written to “the churches of Galatia” (1:2). The

Galatians were also the recipients in part of the letter of I Peter
where they are referred to as “scattered” (I Peter 1:1; Gk. – dias-
pora) which means “the (converted) Israelite resident in Gentile
countries” (Strong’s #1290). The Galatian churches were, there-
fore, Israelites composed of both “Jews,” or Judeans, and Greeks
(part of the scattered ten tribes of the northern house of Israel) who

Before the New Testament 48

were converted to Christianity, residing in Gentile

countries (like

Galatia) outside of Palestine.

Paul wrote to the Galatians to expose and combat what he

called “a different gospel” (Galatians 1:6). It was a perversion of
“the gospel of Christ” (1:7). Apparently, the Israelite Galatians
were entertaining, and being persuaded by, a corrupted teaching
that by “the works of the Law” (3:2) and particularly “circum-
cision” (5:11; cf. 5:2-3) one can be justified before God. This was
contrary to the true gospel by which one is justified before God by
grace through “the hearing with faith” (3:2) in Jesus Christ. Paul
proceeds to correct this other heretical gospel by explaining the true
one. As he does, he not only defeats the pharisaical “justified by
works” doctrine (referring to the Mosaic Law including the doc-
trines of men), but also the present day Judeo-Christian concept
regarding to whom the gospel applies.

To define the true gospel, Paul illustrates the relationship

between Abraham and the gospel. Just as Abraham was justified
by God because he “believed God” (3:6), so “God would justify the
Gentiles

by faith” (3:8). Galatians 3:8, stated in its entirety, is

instructive:

The word “Gentile” is the translator’s choice of the Greek word ethnos

(Strong’s #1484) which means “a race … a tribe …” The biblical context shows
that the word “Gentile” or “nation” or “nations” originally referred to those of
the Adamic race, specifically the “nations” of the sons of Noah (Genesis 10:32).
This is discussed more thoroughly in The Fall and Redemption of Adam’s Race,
Chapter 3, Premise 10. Later the word “nations” narrowed to the descendants of
Abraham, Isaac and Jacob/Israel (Genesis 17:4-5; Deuteronomy 32:8). As
punishment for Israel’s disobedience, God promised to “… scatter you [Israel] . .
. among the nations …” (Deuteronomy 4:27), that is, among the Adamic nations.

Once again, “Gentiles” is the translator’s choice for the same Greek word

ethnos also translated “heathen” or “nations.” One wonders whether the variety
of English words used for ethnos was meant to be confusing to lead people to
interpret these words in a universal manner. It would have been more consistent
to always interpret this Greek word ethnos as “nations.”

Before the New Testament 49

The Scripture, foreseeing that God would justify the
Gentiles by faith, preached the gospel beforehand to
Abraham, saying, “A

LL THE NATIONS WILL BE BLESSED

IN YOU

.”

In “foreseeing that God would justify the Gentiles [nations] by
faith,” God “preached the gospel beforehand to Abraham…” The
words “foreseeing” and “beforehand” immediately infer that the
gospel preached to Abraham was the same one that was preached
to the nations (“Gentiles”) by Jesus Christ and His Apostles in the
New Testament.

As stated before, the general Judeo-Christian assumption is that

“the gospel” began at the first advent of Jesus Christ. According to
Galatians 3:8, that is a false supposition.

It is also commonly believed that the word “Gentiles”

(“heathen” or “nations”) in 3:8 means non-Adamic or non-Israelites.
Is this true? Let us take a closer look at the meaning of the word
“nations” of 3:8 from the Old Testament passages quoted by Paul.

The Context of Genesis 12:3

It is clear from Galatians 3:8 that “the gospel” was applied

specifically to Abram in these words of promise in Genesis 12:3:

And I will bless those who bless you, and the one who
curses you I will curse, and in you all the families of the
earth will be blessed.

Notice that Paul used the word “Gentiles” (or nations) in

Galatians 3:8, but in Genesis 12:3 the word “families” is employed.
Since we have already defined “Gentiles” in the Old and New
Testaments (see footnote #1), let us examine the word “families.” The
Hebrew word for “families” is mishpachah (Strong’s #4940) which
means “a family, i.e.

circle of relatives: fig.

a class (of persons), a

species

(of

animals),

or sort (of

things):

by extens.

a tribe or people …”

So,

this

word

could

refer

people

(since

animals

would

not

Before the New Testament 50

make sense in regard to Abraham) either figuratively or physically
as a “circle of relatives.”

This Hebrew word mishpachah is used 303 times and translated

variously “relatives,” “kinds,” “tribes” or “clans.” It is used pre-
dominantly in the Pentateuch where, as in the rest of the Old
Testament, it either refers to the genetic descendants of the sons of
Noah (Genesis 10:32) or to the relatives of Abraham (Genesis
24:38), the descendants of Abraham or specific families within
Israel. The only other use of this word refers to a genetic family of
animals (Genesis 8:19). In other words, mishpachah always refers
to the racial family of Adam (except in the one passage clearly
referring to animals).

So, the context of the Old Testament dictates that the “families

of the earth” of Genesis 12:3 could either refer to all the descen-
dants of Adam or Abraham’s descendants, particularly Israel, that
is, a “circle of relatives.” In no case in which this word is used does
the Old Testament Scripture allow for a spiritual or figurative
meaning. It is confined to the physical, racial family of Adam.

It is possible that Paul could have also quoted from Genesis

18:18 and 22:18 in which a different Hebrew word is used other
than mishpachah:

... Abraham will surely become a great and mighty
nation, and in him all the nations of the earth will be
blessed? – Genesis 18:18

In your seed all the nations of the earth shall be
blessed, because you have obeyed My voice.
– Genesis 22:18

The word “nations” used in these two passages of promise is

the Hebrew word gowy or goy (Strong’s # 1471). Strong’s gives a
rather ambiguous definition of this term as “a foreign nation: hence
a Gentile...” The biblical context of this word reveals, however, a
more

specific

explanation.

For

example,

the

first

instances

the use

Before the New Testament 51

of goy is in Genesis 10 specifically referring to the Adamic sons of
Noah:

These are the families of the sons of Noah, according to
their genealogies, by their nations [#1471]; and out of
these the nations [#1471] were separated on the earth
after the flood. – Genesis 10:32

Goy also identifies that the Adamic descendants of Abraham

would become a “great nation” and “a father of many nations”:

And I will make you [Abram] a great nation [#1471], and
I will bless you, and make your name great; and so you
shall be a blessing … – Genesis 12:2

No longer shall your name be called Abram, but your
name shall be Abraham; for I will make you the father of
a multitude of nations [#1471]. – Genesis 17:5

It was even revealed that Isaac’s wife, Rebekah, had “two

nations” [#1471] in her womb, Jacob and Esau (Genesis 25:22-23).
These, of course, were the genetic descendants (grandsons) of
Abraham and Sarah.

Goy can also be identified with the Adamic descendants of

Abraham, Isaac and Jacob, that is, Israel:

“… and you shall be to Me a kingdom of priests and a
holy nation [#1471].” These are the words that you shall
speak to the sons of Israel. – Exodus 19:6

This word can even refer to the early inhabitants of Canaan

prior to Israel’s conquest.

Of these cursed people, Moses recounted

to Israel that God drove:

The “nations” described in this context are the descendants of Canaan, the

cursed son of Ham and grandson of Noah, who was a direct descendant of
Adam, thus all Adamic originally.

Before the New Testament 52

... out from before you nations [#1471] greater and
mightier than you, to bring you in and to give you their
land for an inheritance, as it is today.
– Deuteronomy 4:38

In no case in the Old Testament does the word goy ever refer to

non-Adamic people. Thus, this word translated “nations,” “heathen,”
“Gentiles,” or “people” either means the descendants of the Adamic
sons of Noah or descendants of Abraham and specifically Israel.

is, therefore, consistent in its contextual meaning with the word
mishpachah or “families” of Genesis 12:3.

There is even more light shed on the meaning of the “families”

of Genesis 12:3 from another New Testament rendering of this
promise to Abraham in Acts 3:25-26. Peter, preaching to an audi-
ence of Israelites (Acts 3:13), proclaimed:

It is you who are the sons of the prophets and of the
covenant which God made with your fathers, saying to
Abraham, “A

ND IN YOUR SEED ALL THE FAMILIES

THE EARTH SHALL BE BLESSED

.” For you first, God

raised up His Servant and sent Him to bless you by
turning every one of you from your wicked ways.
– Acts 3:25-26

The word “families” (Strong’s #3965 – patria; “kindred” – KJV)
means “paternal descent... a group of families or a whole race...
family, kindred, lineage.” It is derived from pater (Strong’s #3962),
which means “father.”

Interestingly, in the Septuagint, which was the Greek translation of the Old

Testament Scriptures used in Paul’s day, the word ethnos is used for “nations,”
the same as in the New Testament. This particularly makes it clear that the
meaning of “nations” in the Old Testament is also the same in the New
Testament. “Nations” refers to the Adamic race.

Before the New Testament 53

Derived from pater are the words patria, lineage, clan
(indicating descent from the same father and ancestral
patriarch …)

Acts 3:25-26 indicates that this promise to Abraham was directed to
his family lineage. In other words, the gospel Peter was preach-ing
was directed only to Abraham’s racial family through Isaac and his
“seed” who is Israel—the “families of the earth” who were to be
“blessed” by “turning every one of you from your wicked ways.”

The “gospel” Paul was writing about in Galatians 3:8 to the

Galatian Israelites was the same one God declared and promised to
Abraham. This “gospel” contained the promise that in Abraham
and his seed that “all the nations will be blessed” (Galatians 3:8),
that is, all the racial family of Adamic Israel specifically, and other
non-Israelite descendants of Adam generally.

And you brethren, like Isaac, are children of promise.
– Galatians 4:28

The gospel “promise” to Abraham, therefore, does not apply to
other non-Adamic races. It is limited, by strict biblical interpreta-
tion, to the Adamic race generally and Adamic Israel in particular.

The Gospel Was Preached To Old Testament Israel

Not only was the gospel preached beforehand to Abraham,

Isaac and Jacob but also to their offspring, the nation of Israel.
Yes, the Scripture testifies that the same gospel preached by Jesus
Christ and His Apostles was the very one which was previously
preached to the genetic descendants of the biblical patriarchs.

Dictionary of New Testament Theology, Colin Brown, Editor, (Grand Rapids,

MI: Zondervan Publishing House, 1971), p. 616

Before the New Testament 54

The Context of Hebrews 4:2-3, 6

The author of Hebrews addresses Israelites calling them

“brethren” (2:12) and identifying them with their “fathers” (3:9) of
the Old Testament. Other Old Testament characters and allusions
abound throughout the epistle further linking the readers as
Hebrews, the genetic family of Abraham, Isaac and Jacob.

From Hebrews 3:8 through 4:11, the audience of this letter was

exhorted to believe “the gospel” in contrast to their unbelieving
ancestors who had the same gospel preached to them. For
example:

For indeed we have had good news preached to us,
just as they also; but the word they heard did not profit
them, because it was not united by faith in those who
heard. For we who have believed enter that rest, just as
He has said, “A

SWORE IN

Y WRATH

, T

HEY SHALL

NOT ENTER

Y REST

,” although His works were finished

from the foundation of the world.

Therefore, since it remains for some to enter it, and those
who formerly had good news preached to them failed to
enter because of disobedience. – Hebrews 4:2-3, 6

These verses clearly indicate that the gospel that was preached

to the New Testament readers of Hebrews, centered in Jesus Christ
(3:6,14; 4:14-16), was the same one preached to Old Testament
Israel after they exited Egypt under Moses. They did not believe
this gospel but hardened their hearts (3:8) and provoked and
grieved the Lord with the result that He would not let that
generation enter the promised land (3:9-11). So, that generation
died “in the wilderness” (3:17) because they did not believe the
gospel. According to the above passage, this is the same gospel
preached to their descendants in the New Testament in Jesus Christ.

Before the New Testament 55

Context of Psalm 95:11

What does the Old Testament context reveal regarding whom

this gospel was given to and what this gospel was about? Hebrews
4:3 is borrowed from Psalm 95:11.

Therefore I swore in My anger, Truly they shall not enter
into My rest.

Psalm 95 was a summons to Israel to worship and believe their
God, indicated by the phrase “we are the people of His pasture and
the sheep of his hand” (95:7). Further, they are identified in relation-
ship to their “fathers” (95:9) and with their ancestors under Moses
who rebelled against the Lord (95:8-11). This rebellion was
specifically characterized by the murmuring and unbelief of the
congregation of Israel in regard to the Lord’s promise to cause
them to inherit the land of Canaan.

The story is told in Numbers 14

concluding with the Lord’s declaration that that generation would
all die in the “wilderness” instead of inheriting the promised land.
Obviously, Psalm 95 and Numbers 14 and Hebrews 4 speak of the
same people to whom the gospel was given.

What was that gospel which was given to Israel under Moses?

First, it was the promise from the Lord that Israel would inherit the
land of Canaan promised to Abraham:

See, I have placed the land before you; go in and possess
the land which the L

ORD

swore to give to your fathers, to

Abraham, to Isaac, and to Jacob, to them and their
descendants after them. – Deuteronomy 1:8

This promise was one of many unconditionally given to Abraham (including

the one previously discussed in Genesis 12:3) and to Isaac and Jacob and their
offspring. This promise to inherit the land of Canaan (Genesis 12:1,7; 13:15;
15:18; 17:8; 24:7; 26:3; Hebrews 11:9) was also a part of this gospel according
to this Hebrews 4:3 text.

Before the New Testament 56

The gospel included a promised “land”—a place where

Abraham’s seed could be nourished, sustained, protected and free.
It was a land where they could prosper under the Lordship of their
Redeemer God. It was there that they could continue to be fruitful
and multiply, take dominion, become a great nation and a company
of nations, and possess the gates of their enemies as also promised
to Abraham and his seed. These promises then were also included
in the message of the gospel to the Israelite people in Moses’ time:

O seed of Abraham, His servant, O sons of Jacob, His
chosen ones! He is the L

ORD

our God; His judgments are

in all the earth. He has remembered His covenant
forever, the word which He commanded to a thousand
generations, the covenant which He made with
Abraham, and His oath to Isaac. Then He confirmed it
to Jacob for a statute, to Israel as an everlasting
covenant, saying, “To you I will give the land of Canaan as
the portion of your inheritance” … – Psalm 105:6-11

Confirmation to Israel of the “covenant” God “made with
Abraham” their father was the actual physical possession of “the
land of Canaan.” The land was a visible sign of this covenant and
the many promises thereof (see Chapter Three).

This covenant was the gospel preached to Abraham, and just as

it was preached unto Abraham, so the same gospel promises were
proclaimed to Abraham’s seed, Israel, in the Mosaic covenant.
They are linked and interdependent.

So keep the words of this covenant [that is, the Mosaic
covenant] to do them, that you may prosper in all that
you do. You stand today, all of you, before the L

ORD

your God: your chiefs, your tribes, your elders and your
officers, even all the men of Israel, your little ones, your
wives, and the alien who is within your camps, from the one
who chops your wood to the one who draws your water,
that you may enter into the covenant with the L

ORD

your

God, and into His oath which the L

ORD

your God is

making with you today,

order

that

may

Before the New Testament 57

establish you today as His people and that He may be
your God, just as He spoke to you and as He swore to
your fathers, to Abraham, Isaac, and Jacob.
– Deuteronomy 29:9-13

Now the same gospel promises given to Abraham by covenant,

and to Israel in the Mosaic covenant, are the very ones preached to
Israel in the New Covenant in Jesus Christ. The gospel has been
the same gospel to the same racial family from Adam to
Abraham to Moses to Adamic Israelites in Jesus Christ—to Israel
and Israel’s racial family.

The two New Testament passages discussed in this chapter

reveal from their own context, as well as the context of their Old
Testament counterparts, that the “gospel” has its meaning and
application in the promises to Abraham and his seed, Israel. To
simply spiritualize the gospel of the New Testament, applying it to
all non-Adamic races, is to remove it from the historical and racial
context of Scripture. However, when the gospel is interpreted
within the historical and racial context of the Bible, the meaning
and application of it are without strain or contradiction. This gospel
becomes the exclusive gospel of the Bible for the elect family of
God who are Adamic Israelites in Christ Jesus.

There are different Hebrew words for “alien” which is ambiguous as to an

exact racial definition in comparison to Israel. We know that some inhabitants of
Egypt came out of Egypt with Israel at the exodus. Egyptians were basically of
Adamic origin (descendants of Ham), at least in the first six dynasties of Egypt.
Taken in the overall context of Scripture (see Chapter Three), other Adamic
people still could partake of the covenant as long as they agreed to be obedient to
the terms of the covenant. However, there is no biblical justification for “aliens”
here being of another non-Adamic race.

As Prophetic Fulfillment, Part 1 58

C h a p t e r F i v e

The Biblical Gospel
As Prophetic Fulfillment

Part 1

We have reviewed the historical roots of the gospel of the New

Testament as preached to Abraham, Isaac, Jacob and Israel. Now
we come to the texts of the Gospel accounts and Acts that testify
that the gospel proclaimed by Jesus Christ and His disciples has its
foundation in Old Testament prophecy. This chapter will examine
the instances where the word “gospel,” as used in Matthew, Mark,
Luke and Acts, have their reference as a fulfillment of Old
Testament prophecy. This chapter will answer the question, “What,
and to whom, was the gospel that Jesus Christ preached in the
context of Old Testament prophecy?”

The Gospel In Matthew

The Context of Matthew 11:5

The text of Matthew 11:5 states:

…

the

BLIND

RECEIVE SIGHT

and the lame walk, the lepers

are cleansed and the deaf hear, the dead are raised up, and
the

POOR HAVE THE GOSPEL PREACHED TO THEM

The surrounding context of this verse indicates that Jesus had just

commanded His disciples to “go...to the lost sheep of the house of
Israel” (10:6) in order to “preach...the kingdom of heaven” (10:7).

the end of His instructions to them, two disciples of John

the

Baptist

approached

Jesus

with

a question from John as to

whether

Jesus

As Prophetic Fulfillment, Part 1 59

was the “the Expected One” or not (11:2-3). The essence of Jesus’
answer to him are His words recorded in Matthew 11:5 in light of
His mission to the house of Israel.

The wider preceding context of Matthew 11:5 shows first that

Jesus’ birth was a fulfillment of the prophecy of Micah 5:2 that one
would come out of Judah as “

ULER

HO WILL SHEPHERD

PEOPLE

SRAEL

” (Matthew 2:6).

Second, Jesus’ ministry was preceded by John the Baptist who

was sent to prepare the way for the beginning of Jesus’ Messiahship,
preaching repentance to those in “Jerusalem…going out to him,
and all Judea and all the district around the Jordan” (Matthew 3:5).
Thus, John’s message was for those of Israel living in Judea.

Third, Jesus began His ministry preaching repentance and

announcing “the kingdom of Heaven is at hand” (Matthew 4:17) to
the “Gentiles” living in “the land of Zebulun, and the land of
Naphtali... Galilee of the Gentiles” (Matthew 4:15). This was a
fulfillment of Isaiah 9:1-2. In context, these words identified the
house of Israel (Ephraim) as the “Gentiles” or “nations” who were
under punishment for their disobedience. The house of Israel (the
northern kingdom in the land area known also as Samaria in Jesus’
time) was dispersed among the Adamic “nations” beginning with
their captivity by Assyria, which started in 745 B.C. The “Gentiles”
were the house of Israel, located in part, in “the land of Zebulun,
and the land of Naphtali.” It was “the Gentiles” of the dispersed
house of Israel to whom Jesus preached “the kingdom of heaven.”

Thus, Jesus’ birth, purpose, ministry and preaching of the

gospel preceding Matthew 11:5 was exclusively related to Israel.
Further, the context after Matthew 11:5 reveals the exclusive nature
of Jesus’ ministry and preaching when He said, “…I was sent only
to the lost sheep of the house of Israel” (Matthew 15:24). This
corresponds with the healing ministry of Jesus in which the people
who witnessed it “glorified the God of Israel.”

As Prophetic Fulfillment, Part 1 60

So the crowd marveled as they saw the mute speaking,
the crippled restored, and the lame walking, and the blind
seeing; and they glorified the God of Israel.
– Matthew 15:31

From the context of Matthew therefore, Matthew 11:5 has in

view the “blind,” “lame,” “lepers,” “deaf,” “dead... and the poor” as
those of Israel who also had “the gospel preached to them.” This
fact is confirmed by the prophetic fulfillment in Matthew 11:5 of
Isaiah.

The Context of Isaiah 29:18-19, 35:5-6 and 42:7

The words of Matthew 11:5 are taken primarily from Isaiah

29:18-19:

On that day the deaf will hear words of a book, and out
of their gloom and darkness the eyes of the blind will
see.

The afflicted also will increase their gladness in the
L

ORD

, and the needy [“the poor” – KJV] of mankind will

rejoice in the Holy One of Israel.

The immediate context of the above passage reveals that only

Israel is in view. It was first predicted by this prophecy that
Jerusalem, “the city where David once camped” (Isaiah 29:1),
would be eventually taken captive (Isaiah 29:3-4). Second, the
condition of blindness and hypocrisy of Israel is spoken of in Isaiah
29:9-13 which Jesus also applied to Israel’s leadership in Matthew
15:7-9. Third, Isaiah revealed that “the deaf,” “the blind,” “the
afflicted,” and “the needy of mankind” (Strong’s #120 = adam) in
29:18-19 are the same people as “concerning the house of Jacob”
(29:22) who also respond to the message and work of Jesus Christ
and “sanctify the Holy One of Jacob” and “stand in awe of the God
of Israel” (29:23). The context of Isaiah 29:18-19, therefore,
reveals only Israel are the recipients here who responded to the
gospel of Matthew 11:5.

As Prophetic Fulfillment, Part 1 61

Matthew 11:5 could also have been taken from Isaiah 35:5-6:

Then the eyes of the blind will be opened and the ears of
the deaf will be unstopped. Then the lame will leap like a
deer, and the tongue of the mute [“the dumb” – KJV]
will shout for joy. For waters will break forth in the
wilderness and streams in the Arabah….

The surrounding context here reveals that “the blind,” “the

deaf,” and “the mute” are the “redeemed” and “ransomed” (Isaiah
35:9-10). The Hebrew word for “redeemed” is gaal (Strong’s
#1350) which means: “to redeem... i.e. to be next of kin (and as
such to buy back a relative’s property, marry his widow, etc.) …”
Essentially, this word, although used in different contexts in Isaiah,
always has Israel as the “redeemed,” and in the rest of the Old
Testament the “redeemed” is always by a kinsman-redeemer. Of
course, Jesus Christ, being made like His brethren (Hebrews 2:17),
born as an Adamic Israelite of the tribe of Judah, was the Kinsman-
Redeemer of Israel fulfilling the law of Leviticus 25:24-25, 47-49.

The word translated “ransomed” in Isaiah 35:10 is the Hebrew

word pariah (Strong’s #6299) which means “to sever, i.e. ransom;
gener. [generally] to release, preserve…” This word is closely asso-
ciated with gaal, but involves a ransom price or payment in order to
buy something back such as redemption of the firstborn of Israel
(Exodus 13:13,15; Leviticus 27:26-27; Numbers 3:46-49;

18:15-17),

release from slavery (Exodus 21:8) and deliverance, figuratively
speaking, of either individuals of Israel (Psalm 34:22), or the nation
of Israel (Deuteronomy

9:26;

II Samuel 7:23). This word “especially

refers to the deliverance from bondage.”

In Isaiah, this word is

either used of Abraham or his seed, Israel.

Synonyms of the Old Testament, Girdleston, (Grand Rapids, MI: Eerdmans

Publishing Company), p. 120

As Prophetic Fulfillment, Part 1 62

These two words, “redeemed” and “ransomed” then, can be

logically deduced to refer only to Israel. Therefore, Matthew 11:5,
and the context thereof, is consistent with the people referred to in
Isaiah 35:5-6. The gospel is given to Israel alone.

There is one more Old Testament passage from which Matthew

11:5 may be quoting which is Isaiah 42:6-7:

I am the L

ORD

, I have called you in righteousness, I will

also hold you by the hand and watch over you, and I will
appoint you as a covenant to the people, as a light to the
nations, to open blind eyes, to bring out prisoners from the
dungeon and those who dwell in darkness from the prison.

Though this Isaiah text may be a prophecy better fulfilled in Luke

4:18, there is some semblance in Matthew 11:5. It is obvious that
Isaiah 42:6-7 was fulfilled in Jesus time according to Luke 4:18, but
what does the context of Isaiah 42 tell us about to whom this refers?
First, it is Jesus Christ who is the “Servant” and the “chosen one” of
the Father (Isaiah 42:1; cf. Matthew 3:17; 12:18-20) who is “a cove-
nant to the people, as a light of the nations” (Isaiah 42:6) who are “the
blind” whose eyes are opened and “the prisoners” who are set free
(Isaiah 42:7). Of course, the “covenant” can only be the New
Covenant that was ratified by the blood of Jesus Christ (“the blood of
the [new] covenant” – Matthew 26:28) exclusively for “the house of
Israel and ... the house of Judah” (Jeremiah 31:31; Hebrews 8:8).
Once again, Isaiah 42:6-7 clearly refers to Israel and thus, the gospel
of Matthew 11:5 is restricted to Israel alone.

The Gospel In Mark

The Context of Mark 1:1-2

The gospel of Mark begins by identifying “the gospel of Jesus

Christ” with the advent of John the Baptist as a fulfillment of the
prophecy of Malachi 3:1:

As Prophetic Fulfillment, Part 1 63

The beginning of the gospel of Jesus Christ, the Son of
God. As it is written in Isaiah the prophet:
“B

EHOLD

, I

SEND

Y MESSENGER AHEAD OF

HO WILL PREPARE

OUR WAY

.” – Mark 1:1-2

Preceding the ministry of Jesus Christ, John was sent by God as His
“messenger” (1:2). John ministered to “all the country of Judea...
and all the people of Jerusalem…” (1:5). After John’s ministry
ended, Jesus continued to preach in “Galilee… the gospel of the
kingdom of God” (1:14). He ministered to His “sheep” (6:34) and
associated the Kingdom of God with those of “Israel” who obey
the commandments (12:28-34). These, among other evidences,
reveal that the gospel of Jesus Christ in Mark is directed to the
people of Israel. This is the meaning of the text at hand (Mark 1:1-
2) as also confirmed by the prophecy in Malachi.

The Contexts of Malachi 3:1 and Isaiah 40:3

The words of Mark 1:2, “B

EHOLD

, I

SEND

Y MESSENGER

AHEAD OF

, W

HO WILL PREPARE

OUR WAY

,” is taken partly

from Malachi 3:1:

Behold, I am going to send My messenger, and he will
clear the way before Me. And the Lord, whom you
seek, will suddenly come to His temple; and the
messenger of the covenant, in whom you delight, behold,
He is coming,” says the L

ORD

of hosts.

This is the prophecy about John the Baptist in connection with the
coming of the Lord who is described as “the messenger of the
covenant.” Thus, the prophecy about John is directly related to
Jesus Christ as the “messenger of the covenant.” What cove-
nant? Is it not the New Covenant announced and ratified by Jesus
Christ and which only pertains to Israel (the house of Israel and the
house of Judah – Jeremiah 31:31)?

Malachi once again speaks of the ministry of John the Baptist as

“Elijah

the

prophet”

(4:5)

who

would

“restore

the

hearts

the

As Prophetic Fulfillment, Part 1 64

fathers to their children and the hearts of the children to their
fathers” (4:6). It would make no sense from the evidence of the
context of either the Old or New Testaments to believe this
reference is speaking about any other people than Israel. This
conclusion is confirmed in Luke 1:16-17:

And he will turn many of the sons of Israel back to the
Lord their God. It is he [John the Baptist] who will go as
a forerunner before Him in the spirit and power of Elijah,

TO TURN THE HEARTS OF THE FATHERS BACK TO THE

CHILDREN

, and the disobedient to the attitude of the

righteous, so as to make ready a people prepared for the
Lord.

John’s ministry was to “the sons of Israel.”

Not only does Malachi testify of John’s ministry to Israel, but

Isaiah 40:3 also prophecies that the coming of John and his mission
would be of comforting words “to Jerusalem” (40:2) preparing the
way for “good news” (the gospel) to “Zion” (40:9) in “the cities of
Judah” (40:9).

A voice is calling, clear the way for the L

ORD

in the

wilderness; make smooth in the desert a highway for our God.
– Isaiah 40:3

John was the “voice... calling... in the wilderness” unto Israel in
order to prepare the way for the Lord Jesus Christ and His gospel.

So, it is evident that “the gospel of Jesus Christ” in Mark 1:1, in

the contexts of Mark, Malachi and Isaiah is none other than the
good news given unto Israel. The gospel in Mark is not an inclusive
gospel for other peoples of all races, but an exclusive message for
Israel.

As Prophetic Fulfillment, Part 1 65

The Gospel In Luke

The Context of Luke 4:18-19

The beginning of Jesus’ ministry was marked by His Scripture

reading on the sabbath in the synagogue located in His hometown
of Nazareth. The Scripture that He chose to read from was Isaiah
61:1-2 recorded also in Luke 4:18-19:

PIRIT OF THE

ORD IS UPON

, B

ECAUSE

ANOINTED

E TO PREACH THE GOSPEL TO THE POOR

E HAS SENT

E TO PROCLAIM RELEASE TO THE

CAPTIVES

, A

ND RECOVERY OF SIGHT TO THE BLIND

, T

SET FREE THOSE WHO ARE OPPRESSED

…

Jesus’ mission was “to preach the gospel.” To whom? What does
the context of this passage in Luke reveal?

As has already been noted in the previous section of this

chapter, Luke begins essentially with the discourse on the advent
and ministry of John the Baptist. It was John who was to “turn”
many of the sons of Israel back to the Lord their God” (Luke
1:16). Likewise it was prophesied at the announcement to Mary
that her virgin born Son, Jesus Christ, would be given “the throne
of his father David” (1:32) and that He would “reign over the house
of Jacob forever” (1:33). In view of Jesus’ impending birth, Mary
further testifies that God the Father “has given help to Israel His
servant” (1:54) as He spoke “to Abraham and his descendants
[“seed” – KJV] forever” (1:55).

Zacharias confirms that in view of Jesus’ coming “the Lord

God of Israel... has visited us and accomplished redemption for
His people” (1:68) in order to save Israel from their “enemies”
(1:71) and “show mercy toward our [Israel’s] fathers, and to
remember His holy covenant” (1:72) to “Abraham” (1:73).

When Jesus was dedicated as an infant according to the Law, the

Scripture

reveals

that

Simeon

was

“waiting

for

the

consolation

As Prophetic Fulfillment, Part 1 66

Israel” (2:25). When he saw Jesus, Simeon prophesied that this
Jesus would be “A L

IGHT OF REVELATION TO THE

ENTILES

, [the

divorced house of Israel who was scattered among the Gentiles, or
nations of Adamic people] and the glory of Your people Israel”
(2:32) who was, at that time, represented by the house of Judah
who was not divorced of God. This was a prophetic fulfillment of
Isaiah 42:6, among other references in Isaiah.

The context after Luke 4:18-19 reveals Jesus’ ministry and

teaching about and concerning Israel in the healings, the parables
and the prophecies concerning Himself. This gospel in Luke is
directed to Israel, represented by the house of Judah, and the
scattered Israelites among the nations. This exclusive nature of the
gospel is also confirmed by the context of the prophecy in Isaiah
61:1-2 fulfilled in Jesus’ time according to Luke.

The Context of Isaiah 61:1-2

To whom was Jesus referring when He read the prophecy (Luke

4:18-19) that was written in Isaiah 61:1-2?

The Spirit of the Lord G

is upon me, because the

ORD

has anointed me to bring good news to the

afflicted; He has sent me to bind up the broken-
hearted, to proclaim liberty to captives and freedom
to prisoners; to proclaim the favorable year of the L

ORD

and the day of vengeance of our God; to comfort all who
mourn…

Who were “the afflicted,” “the brokenhearted,” the “captives

and the “prisoners?” The context of this Isaiah passage concludes
they were the Lord’s “people” and “the house of Jacob” (58:1)
who “grope along the wall like blind men” (59:10) and who “moan
sadly like doves” (59:11). Were they not “the nations” (60:3) of the
scattered and divorced house of Israel as well as “Zion” (61:3) of
Judea? To

Israel,

the “anointed” Jesus preached “good news”

whereby

there

would

“an everlasting

[new]

covenant” (61:8). He

As Prophetic Fulfillment, Part 1 67

is “the bridegroom” that “rejoices over the bride” (62:5), the Israel
of God.

The context of Isaiah 61:1-2 reveals that it was Israel who was

the recipient of the gospel preached by Jesus. Once again, this
conforms to the context of Luke that the good news prophesied by
Isaiah and preached by Jesus was intended for Israel alone,
comprised of the house of Israel and the house of Judah.

The Gospel In Acts

The Context of Acts 8:30-35

This is the account of the Apostle Philip who encountered and

“preached” the gospel to an Ethiopian eunuch in the early days of
the Acts of the Apostles.

Philip ran up and heard him reading Isaiah the prophet,
and said, “Do you understand what you are reading?”
And he said, “Well, how could I, unless someone guides
me?” And he invited Philip to come up and sit with him.
Now the passage of Scripture which he was reading was
this:

E WAS LED AS A SHEEP TO SLAUGHTER

; A

ND AS

A LAMB BEFORE ITS SHEARER IS SILENT

, S

DOES NOT OPEN

IS MOUTH

. I

N HUMILIATION

IS JUDGMENT WAS TAKEN AWAY

;

HO WILL RELATE

GENERATION

? F

LIFE IS REMOVED FROM THE EARTH

The eunuch answered Philip and said, “Please tell me, of
whom does the prophet say this? Of himself or of
someone else?” Then Philip opened his mouth, and
beginning from this Scripture he preached [euangelizo;
Strong’s #2097] Jesus to him. – Acts 8:30-35

Who was this eunuch? Specifically this eunuch was, in the Greek

text,

literally

called

“a

man

Ethiopia”

(8:27)

who

apparently

held

As Prophetic Fulfillment, Part 1 68

important position of great authority (“a court offical” -8:27) as the
treasurer of “Candace, queen of the Ethiopians” (8:27).

It has been assumed by modern Christendom that this Ethiopian

eunuch was a Negro who had the gospel preached to him. Thus,
this is one of the examples held out by Judeo-Christian
universalists to prove the gospel in the New Testament times is
open to all races. That this Ethiopian eunuch is supposed to be a
Negro, however, is complete conjecture. This is due to the mistaken
belief that the residents of the land called Ethiopia in the first
century had a predominately Negro population. One authority stated
that the name of “Ethiopia” was “anciently given to Upper or
Southern Egypt, of which Meroe a rich island formed by two
branches of the Nile

–

was the capital.”

Charles Weisman historically

recounts that:

When Babylon attacked and destroyed Jerusalem, many
Israelites escaped and sought refuge in Egypt (Jer. 24:8;
26:22; 43:7). Isaiah alludes to Israelites who were
scattered throughout Cush (Ethiopia) [Cush was the son
of Ham and grandson of Noah – Gen. 10:1,6] and Egypt
(Isa.11:11). Ptolemy, the successor of Alexander and the
first king of Egypt, invited more Israelites to Egypt to
translate their Old Testament text into Greek, now known
as the Septuagint. This is the text the Ethiopian eunuch
was reading.

In other words, there was a predominantly Israelite population

in that land of Egypt that spoke the Greek language of the times
accounting for the fact that this eunuch was reading the Greek
Septuagint. Additionally, it makes better sense to believe that this
eunuch from Ethiopia was an Israelite, and perhaps a Judean by
birth, since he had made a long journey to “come to Jerusalem to

A Commentary on the Old and New Testaments, Vol. 3, Jamieson, Fausset and

Brown, (Peabody, MA: Hendrickson Publishers), Part 2, p. 53

Is Universalism of God? by Charles A. Weisman, Weisman Publishing, 11751

W. River Hills Dr. #107, Burnsville, MN 55337, p. 62.

As Prophetic Fulfillment, Part 1 69

worship” (8:27) and had possession of, and was reading, the
prophet Isaiah (8:28). Why would a Negro be going to Jerusalem
to worship, and why would he be reading the Greek Old Testament
prophecy of Isaiah if this Hebrew religion only applied to
Israelites? Also, this eunuch was not the first “Gentile” convert (if
“Gentiles” are assumed by Judeo-Christians to be non-Israelites).
Acts 10 reveals that Cornelius was the first “Gentile” convert. The
evidence strongly identifies this eunuch as an Israelite whom God
had prepared for Philip to preach the gospel.

The Context of Isaiah 53:7-8

When Philip approached the eunuch’s chariot, he was reading

Isaiah 53:7-8. The eunuch told Philip that he did not understand
what he was reading, or more specifically, that he did not know
who Isaiah was referring to in this passage:

… He was oppressed and He was afflicted, yet He did not
open His mouth; like a lamb that is led to slaughter, and
like a sheep that is silent before its shearers, so He did not
open His mouth. By oppression and judgment He was
taken away; and as for His generation, who considered
that He was cut off out of the land of the living … –
Isaiah 53:7-8

The above quote from the Old Testament was the one recorded

in Acts 8:32-33.

E WAS LED AS A SHEEP TO SLAUGHTER

; A

ND AS A

LAMB BEFORE ITS SHEARER IS SILENT

, S

E DOES NOT

OPEN

IS MOUTH

. I

N HUMILIATION

IS JUDGMENT WAS

TAKEN AWAY

; W

HO WILL RELATE

GENERATION

IS LIFE IS REMOVED FROM THE EARTH

Notice the New Testament wording does not line up exactly

with

the

Old

Testament

text.

Nevertheless,

despite the different

As Prophetic Fulfillment, Part 1

wording, the context in Isaiah makes it clear that this passage, to
which Philip based the preaching of the gospel of Jesus Christ to
the eunuch, was specifically written to Israel.

Isaiah 53 not only speaks of the Christ who was “despised and

forsaken of men” (53:3) and Israel did not “esteem Him” (53:3),
but that He bore Israel’s “griefs” (53:4) and “was pierced through”
for Israel’s “transgressions... crushed for” Israel’s “iniquities” (53:5).
In relation to their God, Israel was like “sheep” that “have gone
astray” (53:6). The Jesus revealed in Isaiah 53 was the One who
“bore the sin of many” of Israel (53:12). His sacrifice was the
centerpiece of the “good news of happiness” announcing “salvation
... to Zion” (52:7). Isaiah reveals that this suffering Servant, Jesus,
was the One who would die for Israel.

Again, why would the eunuch of Ethiopia apply the text of

Isaiah 53:7-8 to himself if he was a Negro, or Philip take the time
to preach to him, if the eunuch was not one of the “sheep” of Israel
and a recipient of Jesus’ sacrificial work? It does not make sense
unless, of course, the Israelites were Negroes, which is not the case.

This is one of the many places in the New Testament where the quoting of the

Old Testament does not match the English translation of the Old Testament. That
is because all English versions of the Old Testament are translated from the
Hebrew Masoretic text instead of the Greek Septuagint. The Septuagint was the
Greek Old Testament written almost 300 years before Jesus Christ. The
Septuagint was the text that was used by Christ and the Apostles. That is why
there are extensive New Testament quotations taken directly from the
Septuagint. The Masoretic text, on the other hand, was formulated by the
Talmudic Jews 1000 years after Christ. There are significant textual differ-ences
between the Septuagint and Masoretic texts. One wonders why there is almost a
total absence of scholarly translation from the Septuagint into English since it is
widely agreed that the Septuagint is the oldest and most accurate manuscript of
the Old Testament available. Could it be the influence of the Jews again?

As Prophetic Fulfillment, Part 1 71

If, however, the Israelites were of the White Adamic race, and

the eunuch was also an Israelite, then this gospel message would be
meant for him, as well as all the rest of the White descendants of
Abraham, Isaac and Jacob. The gospel was for Israelite people (not
to be confused with contemporary “Jews”). The contexts of both
Acts 8 and Isaiah 53 demand it.

As Prophetic Fulfillment, Part 2 72

C h a p t e r S i x

The Biblical Gospel
As Prophetic Fulfillment

Part 2

The Gospel In Romans

The Context of Romans 10:14-16

One of the favorite set of verses that has recently inspired many

Judeo-Christians to go to the foreign mission field is found in
Romans 10:14-16:

How then will they call on Him in whom they have not
believed? How will they believe in Him whom they have
not heard? And how will they hear without a preacher?
How will they preach unless they are sent? Just as it is
written, “H

OW BEAUTIFUL ARE THE FEET OF THOSE

WHO

BRING GOOD NEWS OF GOOD THINGS

!” However, they

did not all heed the good news; for Isaiah says, “L

ORD

WHO HAS BELIEVED OUR

REPORT

?”

One of the reasons that this passage is viewed as universally

applicable to all people of all races (and hence, worldwide missions)
is from its immediate context. For example, Romans 10:8-13 states:

But what does it say? “T

HE WORD IS NEAR YOU

, in your

mouth and in your heart”—that is, the word of faith
which we are preaching, that if you confess with your
mouth Jesus as Lord, and believe in your heart that God
raised Him from the dead, you will be saved; for with the
heart a person believes, resulting in righteousness, and
with

the

mouth

confesses,

resulting

salvation.

For

As Prophetic Fulfillment, Part 2 73

the Scripture says, “W

HOEVER BELIEVES IN

IM WILL

NOT BE DISAPPOINTED

.” For there is no distinction

between Jew and Greek; for the same Lord is Lord of
all, abounding in riches for all who call on Him; for
“W

HOEVER WILL CALL ON THE NAME OF THE

ORD

WILL BE SAVED

.”

Interpreted with a Judeo-universal framework, the phrases

“whoever believes” and “there is no distinction between Jew and
Greek” and “whoever will call on the Name of the Lord” refer to
every race of people on the face of planet earth. This all-inclusive
interpretation is then carried over into verses 14-16, which is the
text under consideration, thus rendering the “gospel” as universally
applicable.

However, when the surrounding context of Paul’s words here is

taken into account, the “gospel” assumes a very narrow meaning in
terms of its intended recipients. For example, in chapters 9-11, Paul
discusses the response of both “Israel,” represented by “the Jews”
or the house of Judah, and “the Gentiles” represented by the
scattered and divorced house of Israel. Paul clarifies the identity of
the “Gentiles” in 9:24-26 by quoting from Hosea 2:23 and 1:10.
Look at the comparison of these two texts:

Even us, whom He also called, not from among Jews
only, but also from among Gentiles. As He says also in
Hosea, “I

WILL CALL THOSE WHO WERE NOT

Y PEOPLE

‘M

Y PEOPLE

,’ A

ND HER WHO WAS NOT BELOVED

‘

BELOVED

.’ A

ND IT SHALL BE THAT IN THE PLACE WHERE

IT WAS SAID TO THEM

, ‘

YOU ARE NOT

Y PEOPLE

,’

HERE THEY SHALL BE CALLED SONS OF THE

LIVING

.”– Romans 9:24-26

I will sow her for Myself in the land. I will also have
compassion on her who had not obtained compassion,
and I will say to those who were not My people, “You
are My people!” and they will say, ‘You are my God!’ ”
– Hosea 2:23

As Prophetic Fulfillment, Part 2 74

Yet the number of the sons of Israel will be like the sand
of the sea, which cannot be measured or numbered; and
in the place where it is said to them, “You are not My
people,” it will be said to them, “You are the sons of the
living God. – Hosea 1:10

The context of Hosea was clearly referencing “the house of

Israel,” whom God would never “forgive” (“no more mercy”– KJV,
Hosea 1:6), with those who were not His “people” (Hosea 1:9).
Although God would have “compassion on the house of Judah”
(Hosea 1:7), He would divorce the house of Israel,

remove them

from the land of Canaan and scatter them among the nations (or
Gentiles). Thus, the house of Judah and the house of Israel were the
two groups Paul was referring to in Romans 9-11; the “Jews” were
the house of Judah and the “Gentiles” were the house of Israel.

Paul is saying in Romans 10:12 that “there is no distinction

between Jew and Greek” (that is, a Greek speaking Gentile), not
only because they are of the same racial stock, but they are also
equal recipients of the righteousness offered through Jesus Christ
by believing on Him through the gospel message.

If the “whoever” of Romans 10:11-13 includes both “Jew”

(Judean) and “Greek,” then there is a consistent identification of
these two groups as comprising Adamic Israel only. In Romans
10:11, Paul quotes from Isaiah 28:16 referring to the Lord “laying
in Zion a stone, a tested stone, a costly cornerstone for the
foundation” for “whoever believes.” Of course, the “stone” refers
to Jesus Christ (Matthew 21:42) and the context of Isaiah 28
reveals that “he who believes” is comprised only of “Ephraim”

(28:1) and Judah (28:7-14).

Jeremiah 3:8 is one of the biblical references that tell us that the Lord gave the

house of Israel a “bill of divorce.”

“Ephraim” was another name for, and interchangeable with, the ten-tribed

house of Israel who resided to the north of the house of Judah (Isaiah 7:8-9;
11:13; Jeremiah 7:15; 31:9; and Ezekiel 37:16,19).

As Prophetic Fulfillment, Part 2 75

In Romans 10:13, Paul uses the words from Joel 2:32 which

identifies the “whoever” as only those of Israel. Joel is specifically
prophesying to those of Israel “in Zion” (2:15) who are “the
people” of “the congregation” (2:16). They are the “sons of Zion”
(2:23) and His “people” (2:26-27) who are the “sons and daughters”
(2:28) to whom is prophesied the blessing at Pentecost (Acts 2:16-
21). They include only those “in Jerusalem” (2:32) and those of the
lost sheep of the house of Israel who “have scattered among the
nations” (3:2). The “whoever” of Romans 10:13, therefore, does
not include those of other races, but only Israelites who also
comprised and are scattered among many nations.

Furthermore, in the verses preceding Romans 10:11-13, Paul

writes:

But the righteousness based on faith speaks as follows:
“D

O NOT SAY IN YOUR HEART

, ‘W

HO WILL

ASCEND INTO

HEAVEN

?’ (that is, to bring Christ down), or ‘W

HO WILL

DESCEND INTO THE

ABYSS

?’ (that is, to bring Christ up

from the dead).” But what does it say? “T

HE WORD IS

NEAR YOU

, in your mouth and in your heart”—that is, the

word of faith which we are preaching …
– Romans 10:6-8

Paul quotes here from Deuteronomy 30:12-14 which, in context,
refers exclusively to the people of Israel, the descendants of
Abraham, Isaac and Jacob (30:20). Moses exhorts them to “... obey
the L

ORD

your God to keep His commandments and His statutes

which are written in this book of the law,

… For this

commandment which I command you today is not too difficult for
you, nor is it out of reach” (30:10-11). Is there any justification to
believe that Paul had anyone else in mind when he included these
verses from Deuteronomy than Israel alone? Certainly not!

According to the testimony of the Scriptures in Psalm 147:19-20 only Israel

was given the Law.

As Prophetic Fulfillment, Part 2 76

The context in Romans, and its related Old Testament passages,

concludes that “the gospel” of Romans 10:14-16 applies only to
Israel. However, our study must go further now to include the Old
Testament context of Paul’s words in Romans 10:14-16.

The Context of Isaiah 52:7 and 53:1

Some of Paul’s words in Romans 10:14-16 are taken from two

related texts in Isaiah:

How lovely on the mountains are the feet of him who
brings good news, who announces peace and brings
good news of happiness, who announces salvation, and
says to Zion, “Your God reigns!” – Isaiah 52:7

Who has believed our message? And to whom has the
arm of the L

ORD

been revealed? – Isaiah 53:1

The surrounding context of Isaiah once again clarifies to whom

these texts and the “good news” apply. They belong to those who
are the genetic descendants of “Abraham” and “Sarah” (Isaiah
51:2) who are God’s “people” and His “nation” (51:4). These are
the “people in whose heart is” God’s “law” (51:7) who first hear
the “good news” (52:7) in “Jerusalem” (52:1,2,9). Through the
“good news” even the scattered “many nations” (52:15) of Israel
shall be sprinkled with the blood of Christ Jesus who is their
suffering “servant” (52:13). He is the one who bore their “griefs”
and “sorrows” (53:4) and “was pierced through for” Israel’s “trans-
gressions” and “crushed for” her “iniquities” (53:5). It is He that is
Israel’s “husband” and “Redeemer” (54:5). To whom then was the
“good news” or gospel published and to whom was “the arm of the
Lord revealed?” The context of Isaiah reveals that it was only to
Israel. To them belongs the “gospel” message that Paul writes
about in Romans 10:14-16.

As Prophetic Fulfillment, Part 2 77

The Gospel In Ephesians

The Context of Ephesians 2:17

According to the letter to the church in Ephesus written by the

Apostle Paul, who were the intended recipients of the gospel?

[Jesus]

CAME AND PREACHED

(euangelizo;

Strong’s #2097)

PEACE TO YOU WHO WERE FAR AWAY

AND PEACE TO THOSE WHO WERE NEAR

– Ephesians 2:17

The context reveals that Jesus Christ “preached peace” to the
“Gentiles” (2:11) who were “separate from Christ” (2:12) and “far
off” (2:13), but by virtue of the gospel were now “brought near” by
the blood of Jesus Christ (2:13). These “Gentiles” were the house of
Israel scattered among the nations who were also historically at
“enmity” with the house of Judah. One of the great purposes of the
gospel was that Jesus Christ, being the righteousness of God, would
be the “peace” (2:14) between both houses in order to “reconcile”
both to God (2:16) to bring them together again “in one body” (2:16).
Those who had the gospel preached to them were those who were the
“Gentiles” or the house of Israel (“far away ”) and those who were the
Israelites of the house of Judah (“who were near”).

In the wider context, Paul addresses the Ephesian believers

(both Gentile and Judean) as the ones that God “chose” (1:4) and the
“predestinated” (1:5) in which they also possess “redemption through
His blood” (1:7). Both parties are a part of the “members of His
body” (5:30) and thus the wife of the Lord (5:31-32). Further, they
are together called “brethren” (6:23). All the above terms have
meaning and application to only one race of people—Adamic
Israel.

You may find a complete biblical analysis of these terms as they relate to Israel

in the author’s book, The Fall and Redemption of Adam’s Race.

As Prophetic Fulfillment, Part 2 78

Thus, the gospel of Ephesians 2:17 does not refer to other races,

but exclusively to one kindred of people within the context of
Ephesians—Israel. However, there is a second witness confirming
the exclusive nature of the gospel as a fulfillment of Old Testament
prophecy in respect to Ephesians 2:17.

The Context of Isaiah 57:19

There are a number of Old Testament references to one or both

of the phrases “far away” and “near.” Isaiah 57:19 represents the
closest wording to Ephesians 2:17:

“Peace, peace to him who is far and to him who is near,”
says the L

ORD

, “and I will heal him.” – Isaiah 57:19

According to the context of this verse in Isaiah, who are the

“far” and “near?” The prophet is speaking of Israel, figuratively
represented as the “sheep” (53:6), “the sons of the desolate” and
“the sons of the married woman” (54:1), “a wife forsaken” (54:6),
the Israel whose “husband” is the Lord (54:5), the subjects of the
“everlasting covenant” (55:3), the “dispersed of Israel” (56:8), “My
people” (58:1), the nation “of Jacob your father” (58:14) and
“nations” who “all gather together” as “sons” that “come from afar”
(60:3-4).

This context is loaded with references to indicate that the ones

“far” and “near” are the children of Israel. Particularly, the “far ”
are the “nations” (the house of Israel) who have “come from afar”
because they were as a “wife forsaken” and the “dispersed of
Israel.” There is no hint that other races are represented as those
who were considered “far” or “far away.” Only Israel. The “near”
included the local residents of the house of Judah who were living
in Judea.

The identity of the “far away” and “near” of Ephesians 2:17 is

confirmed in the first explicit announcement of the New Testament
fulfillment of Isaiah 57:19 (along with Joel 2:28). This is found in
Acts 2:39:

As Prophetic Fulfillment, Part 2 79

For the promise is for you [the “near”] and your children
and for all who are far off, as many as the Lord our God
will call to Himself.

At the first recorded preaching of the gospel after Jesus’ ascension,
Peter addresses the “men of Judea” and those “that live in
Jerusalem” (2:14), the “men of Israel” (2:22) and “brethren” (2:29)
who sojourned from many different Adamic nations (2:9-11). They
were called to “repent... and... be baptized… for the forgiveness of
sins” (2:38), which would only apply to Israel who had understood
that they had transgressed the Law under the Old Covenant (I John
3:4 and Hebrews 9:15) and had therefore sinned. The “promise”
(2:39) of “the forgiveness of sins” and “the gift of the Holy Spirit”
(2:38) was to Israel alone.

Additionally, the promise in Acts was to Israel’s “children” (of

the house of Judah) and to those of Israel that were “far off ” (2:39).
That those “far off ” are only Israelites is confirmed in the
prophetic promise of Joel 2:28-32 by the specific designations of
Israel’s “sons and daughters” (Joel 2:28) and those who came to
“mount Zion and in Jerusalem” (at Pentecost, Acts 2:9-11) of “the
survivors” (Joel 2:32) of Israel.

There are other Old Testament references that identify the

northern house of Israel as those who were “far off,” such as Ezekiel
11:15-17. They are the prophet’s “brothers” and his “relatives”
(11:15) who were “removed far away among the nations” (11:16-17,
or Gentiles). They were gathered together by the Lord under the New
Covenant in order to give them “a heart of flesh” so that they would
be His “people” (11:19-20).

Finally, Daniel 9:7 plainly identifies the “near” and the “far off”

as Israel of both houses:

Righteousness belongs to You, O Lord, but to us open
shame, as it is this day—to the men of Judah, the
inhabitants of Jerusalem and all Israel, those who are
nearby

and

those

who

are

far away in all the countries to

As Prophetic Fulfillment, Part 2 80

which You have driven them, because of their unfaithful
deeds which they have committed against You.

In Daniel’s prayer of intercession for his people Israel, he makes it
evident that “the men of Judah, and to the inhabitants of Jerusa-
lem and all Israel” are the ones who are “near” and “far off.” That
is, there were some of the house of Judah and a few of the house of
Israel that were in the Babylonian captivity (the “near”), and those
of both houses that were also scattered “in all the countries” where
God had “driven them.”

Obviously, only Israel is in view here as

comprising the “near” and the “far off.” The Bible is consistent in
this designation of Israel.

Although there are other Old Testament passages which tie

together one or more words or phrases of Ephesians 2:11 with the
“near” and “far off ” of Israel, the conclusion based on the evidence
presented thus far is that the preaching of the gospel relates only to
Israel, some of whom were also called “Gentiles” who were “far
off.” They were the dispersed house of Israel mainly (along with a
good portion of the house of Judah), the twelve tribes who were
scattered and resided among other Adamic nations. Therefore, the
gospel here does not include other races who also happened to be
elsewhere around the globe, but only those of Israel who were
“near” and “far off.”

The Gospel In I Peter

The Context of I Peter 1:24-25

For, “A

LL FLESH IS LIKE GRASS

, A

ND ALL ITS GLORY

LIKE THE FLOWER OF GRASS

. T

HE GRASS WITHERS

, A

Along with the house of Israel, Sennacherib’s Tablets (Luekenbill, Ancient

Records of Assyria and Babylon) disclose that over 200,000 men of the house
of Judah (Judah and Benjamin) were also taken captive by Assyria (referred
to as the “fenced citied” recorded in 11 Kings 18:13). Thus, all twelve tribes
were represented in the dispersion although it was typically assigned to the
northern house of Isarel.

As Prophetic Fulfillment, Part 2 81

THE FLOWER FALLS OFF

, B

UT THE WORD OF THE

ORD

ENDURES FOREVER

.” And this is the word which was

preached to you. [e u a n g e l i z o ; Strong’s # 2 0 9 7 ]
– I Peter 1:24-25

To whom is “the word... preached” according to the context of I
Peter?

I Peter is addressed “to... aliens, scattered...” (1:1). The word

“scattered” is the Greek word diaspora (Strong’s #1290) which
means “dispersion, i.e. ... the (converted) Israel resident in Gentile
countries.” This is the same word used in James 1:1 to refer to “the
twelve tribes [of Israel] which are dispersed [“scattered”] abroad.”
Peter was writing to dispersed Israelites.

Peter also calls them “chosen” (1:1), recipients of the “salvation”

spoken of by “the prophets” of the Old Testament (1:10), and the
“redeemed” (1:18), which all refer back to physical Israel. Further,
Peter’s readers are identified as “a chosen race,” “a holy priesthood”
(2:5), “a holy nation” (2:9), and “a people for God’s own possession”
(2:9), which likewise are all familiar Old Testament designations for
Israel (see Exodus 19:5-6). According to the context of I Peter then, it
was to Israel that this gospel, found in I Peter 1:25, was “preached”
and by which they were “born again” (1:23).

Notice that in I Peter 1:25, “the word of the Lord” is directly

connected to the word that was “preached.” The Greek grammar
indicates that “the word of the Lord” and “preached” are one and
the same. Literally, it reads, “But this is the word which was
preached to you.” According to I Peter 1:25, “the word which was
preached” was the same “word” referred to also in the Old
Testament passage of Isaiah 40:6-8.

The Context of Isaiah 40:6-8

A voice says, “Call out.”
Then he answered, “What shall I call out?”

As Prophetic Fulfillment, Part 2 82

All flesh is grass, and all its loveliness is like the flower
of the field. The grass withers, the flower fades, when the
breath of the L

ORD

blows upon it; surely the people are

grass. The grass withers, the flower fades, but the word of
our God stands forever.

The context of the above passage concerns a message of the
prophet to “Jerusalem” (40:2) and “the cities of Judah” (40:9) in
which lived Judean Israelites. Additionally, Isaiah prophecies that
God will, “like a shepherd ... tend His flock” (40:11) referring to a
wider audience than just Israelites from Judah. The word “flock”
throughout both the Old and New Testaments always refers to all
Israel and only to Israel, and the term “shepherd” to Israel’s God,
Jesus Christ (see also John 10:1-18).

That Isaiah 40 is speaking to all Israel is confirmed by the

familiar prophecy of 40:3.

A voice is calling, “Clear the way for the L

ORD

in the wil-

derness; make smooth in the desert a highway for our God.”

As previously stated, this prophecy about John the Baptist as the
forerunner of Jesus Christ was fulfilled in the context of the New
Testament in Matthew 3:3; Mark 1:3; Luke 1:76; 3:4 and John
1:23. Although John the Baptist ministered the gospel message of
repentance primarily in Judea, (to whom it came first), it eventually
reached the scattered Israelites of the house of Israel (referred to as
“nations”). In other words, they were all Israel to whom this “word
of our God” (Isaiah 40:8) and the “good tidings” (40:9) would be
proclaimed.

The context of Isaiah 40 then demands that the interpretation

of “all flesh is grass” (40:6) is not referring to the flesh of animals
or other races but only limited in scope to Israel. There is no rea-
son evidenced from the context for a universal application.

A complete treatment of these metaphors can be found in the author’s book,

The Fall and Redemption of Adam’s Race, Chapter 7, Premise 21.

As Prophetic Fulfillment, Part 2 83

Likewise, the repeat of this phrase in I Peter 1:24, “all flesh is

as grass,” must refer only to the race of Israel. It was to them that
the words in I Peter 1:25 apply: “But the word of the Lord endures
forever.” What word? The next sentence tells us: “…this is the
word which by the gospel is preached …” The word to Israel
prophesied in Isaiah 40 is the same “word” of the gospel fulfilled in
the ministry of John the Baptist and Jesus Christ recorded in the
New Testament Scriptures. So, the “gospel,” according to I Peter,
was to, and for, Israel exclusively.

Conclusion 84

Conclusion

Is the Judeo-Christian gospel the biblical gospel? In terms of

the Person and work of Jesus Christ—His atoning sacrificial death
for sin and His resurrection from the dead—the biblical gospel is
preached. In terms of its intended recipients, the Bible clearly
exposes the Judeo-Christian gospel to be misapplied.

The preceding evidence strongly establishes that the modern

Judeo-Christian gospel is one that has severely erred as to the full
meaning and application of the biblical gospel. Although the Judeo-
Christian gospel bears some rudimentary semblance to the biblical
gospel in terms of the Person and substitutionary work of Jesus Christ,
it has lost the central focus and purpose concerning the Kingdom of
God and application in terms of its intended recipients.

The Judeo-Christian gospel is, at best, a gospel of personal

salvation for anyone of any race who believes. While the biblical
gospel certainly has personal relevance, it also takes on a wider scope
of the fulfillment of the covenant promises to Abraham and his chosen
family line through the New Covenant in Jesus Christ. Furthermore,
the biblical gospel, through this fulfillment, is the redemption of
Adamkind and the restoration of their God-assigned task to establish
the Kingdom of God on earth. The biblical gospel includes both the
promise of eternal life as individuals and the King-dom of God on
earth corporately through families and nations. God is concerned with
both aspects and not one to the exclusion of the other.

Perhaps the most glaring deviation of all, however, is that the

Judeo-Christian gospel has stepped outside the strict biblical
context in terms of application. That is, it has become an all
inclusive, universal gospel open to all non-Adamic races. The
biblical gospel presents an opposite perspective. The Bible itself
says the gospel was only meant for and applied to the Adamic race
and

the

racial

family

Adamic

Israel. The

Judeo-Christian

gospel

Conclusion 85

has opened the door to include all those whom God never intended
to receive the covenant promises.

Whether this wide spread phenomena came about and was

sustained by false assumptions or a deliberate refusal for some
reason to acknowledge the contextual logic of a racially exclusive
Bible or fear of the persecution fallout of being politically
demonized and religiously rejected—it is the predominate opinion
and practice of Christendom today and it has some very serious and
damaging implications.

The Gospel and the New World Order

One of the most consequential implications is that the judaized,

universal gospel serves as the theological underpinnings of the
Jewish/Masonic New World Order. For the New World Order to be
successful in global domination, all races and cultures must be put
on an equal footing in defiance of the biblical, historical and
scientific realities of natural, racial and cultural differences. This is
the key and why the present Jewish-controlled government and
media make such an issue regarding racial and cultural equality.
The universal gospel contributes mightily to the merging of
different races and cultures that has presently lead us to a “melting
pot” society thus destroying the natural racial order of God’s
creation (everything after its own kind). The judaized Christian,
thinking that the gospel he supports is promoting peace and
harmony, is actually, and perhaps unwittingly, creating an atmos-
phere of hate and racial tension.

Why is it that the de facto government and compromised media,

who support the conquest of all peoples, nations and countries and
are virulently anti-Christian, also, at the same time, encourage the
promotion of the universal gospel? For example, the government
and media extol the virtues of any Christian person or organization
that calls for the unity of all races and denounces racial, religious
and cultural separatism (often referred to as “racism”). The present
government and bar association attorneys entraps “churches” to
apply

for

the

501 (c)(3)

“religious

organi-zation”

status,

luring

them with appealing tax subsidies.

Conclusion 86

Most pastors and missionaries receive extraordinary

consideration for tax deductions. Why? Why is an anti-Christ
government and media so favorable to those who promote the
universal gospel? The whole thing is a contradiction. Or is it?

The contrast to this is seen when a very few start promoting a

racially exclusive gospel whom “the system” loudly defames as
“hateful.” They are now called “terrorists.” They become the victims
of unscrupulous and unlawful threats by the I.R.S. and illegal
surveillance and harassment by the F.B.I., for example. These are the
targets of the Jewish-controlled media and the unwarranted center of
attention of a politically motivated judiciary.

However, the treatment

of Judeo-Christian pastors and churches is different because the
judaized, universal gospel is a real necessity for the New World Order
to succeed.

On the other hand, the exclusive gospel, that is, the gospel of

Jesus Christ and the Apostles, cannot be tolerated and must be
silenced at all costs.

The Gospel And Christian Nationalism

Another implication of the Judeo-Christian gospel is the conse-

quential destruction of nationalism and national sovereignty. For
the New World Order to advance its global agenda (and it is
advancing fast), it must remove the obstacle of Christian patriotic
nationalism. National borders and sovereignty must be eliminated
in order for a supranational world government to come into being.
The universal gospel, since it promotes racial and cultural equality,
has little or no objection to the elimination of borders for formerly
sovereign nations

and

countries. Most

White

Judeo-Christians

apparently make no protest to being governed by racial aliens of
non-Christian cultures, which is the outcome of an anti-national
United Nations world government.

____________

On September 14, 2005, the House of Representatives of the Legislative branch

of government passed “The Local Law Enforcement Hate Crimes Prevention Act
of 2005,” HR2662 orchestrated by the Jewish Anti-Defamation League of B’nai
B’rith.

Conclusion 87

The Gospel And Racial Genocide

Finally the Judeo-Christian gospel promotes the destruction

of the White race by advocating multiracial immigration,
integration and miscegenation. This mixing of the races
compromises the uniqueness and purpose of each race which God
has created. It dilutes the integrity of Christian principles and
morals in Saxon society, not to mention anything of the genetic
integrity of the White race. The modern worldly idea of “tolerance”
and “diversity,” strongly promoted by the Judeo-Christian gospel,
takes center stage above the laws of God for His people. God’s
laws demand a single focus on a righteous Creator and a separation
from non-Adamic as well as anti-Christ Adamic people. The Judeo-
Christian, universal gospel wars against a message God ordained
exclusively for one race. Without that exclusive gospel, the chosen
people of God will slowly disintegrate into annihilation far from the
fully realized Kingdom of God.

Once it has been accepted that the biblical promises, covenants

and salvation are for all races, it is a small step to encourage racial
intermarriage as socially and religiously acceptable. This acceptance
of racial intermarriage is perhaps one of the most insidious plots
against the true people of Israel and Adamkind who were given the
mandate by God to take dominion and rule His Kingdom on earth. If
the Jewish/Masonic New World Order can destroy the race of the
people of God through racial dilution, then they will have also
destroyed the ability to fulfill the dominion mandate of God given to
His people. Then and only then will this New World Order and its
ruling “elite” be free to rule this world without challenge or
opposition. The universal gospel is one of the main props of the New
World Order whose end goal is the destruction of the White race—
sometimes called the “browning of America,” and with it, biblical
Christianity. It is happening now!

The Judeo-Christian gospel is not, by a great measure, the

biblical gospel, but it feels so good because it’s inclusive. It appears
so right because it is accepted

by the majority. Nevertheless,

it is not

the

Conclusion 88

whole truth and it will fail in the end with disastrous results
because it is not the whole truth, but an adulterated gospel.

God is continually calling today’s White Christian men of

Anglo-Celto-Saxon, German, Nordic and kindred descent to seek
out the truth of the matter for themselves. If they discover the
Judeo-Christian gospel to be a dangerously compromised “gospel”
of modern times, the call is to repent of it and come out from it.
That truth-seeking journey may just lead noble Christian men into a
new and glorious understanding of the Word of God and the
beginning of restoring God’s Kingdom on earth through
establishing local New Covenant Israelite churches.

May the God of Abraham, Issac and Jacob reveal Israel’s true

identity and fulfill His covenant promises to them through the
biblical gospel.

Bibliography 89

Bibliography

Books

_____. Dictionary of Judaism in the Biblical Period. Jacob

Neusner, Editor in Chief. Peabody, MA: Hendrickson
Publishers, 1999.

_____. Dictionary of New Testament Theology. Colin Brown,

Editor. Grand Rapids, MI: Zondervan Publishing House, 1971.

_____. Encyclopedia Britannica, Vol. 12, 1972.

_____. Encyclopedia Judaica, Vol. 10, 1971.

_____. Review of the United Nations Charter. Senate Committee on

Foreign Relations. Congressional Hearings, 1950.

_____. The New International Dictionary of the Christian Church.

J.D. Douglas, General Editor. Grand Rapids, MI: Zondervan
Publishing House.

_____. The New Standard Jewish Encyclopedia, 5

Edition.

Geoffrey Wigoder, Editor. New York, NY: Doubleday and
Company, 1977.

_____. Who Rules America—How They Rule: The Media

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_____. Zondervan Pictorial Encyclopedia of the Bible. Grand

Rapids, MI: The Zondervan Corporation , 1975.

Blanchard, Lawrence. Did All Races Come From Adam? Union,

KY: Fellowship of God’s Covenant People, 2001. Revised 2006.

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Blanchard, Lawrence. The Fall and Redemption of Adam’s Race.

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www.CovenantTruth.com

Bibliography 90

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Century, 1912. quoted

by Congressman Abernethy, Congressional Record, 1957.

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Jamieson, Fausset and Brown. A Commentary on the Old and New

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Silberman, Charles E. A Certain People: American Jews and Their

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Scripture Reference Index 93

Scripture Reference Index

Old Testament

Genesis

1 : 1 1 - 1 2 3 7

1 : 2 1 , 2 4 - 2 5

3 7

1 : 2 7 - 2 8 3 5 , 4 0
2 : 1 5 - 1 7 3 5 , 4 1
3 : 1 - 1 3

3 5

3 : 1 5

3 5

4 : 1 4 , 1 5 3 8
c h .

3 8 , 3 9

5 : 1

i v , 3 9

5 : 4

4 0

8 : 1 9

5 0

9 : 9 - 1 1

4 1

c h .

1 0

3 8 , 5 1

1 0 : 1 , 6

6 8

1 0 : 3 2

4 8 , 5 0 ,

5 1

c h .

1 1

3 8

1 1 : 1 0

4 0

1 1 : 1 0 - 2 6

4 0

1 2 : 1 , 7

5 5

1 2 : 2

4 2 , 5 1

1 2 : 3

4 2 , 4 9 ,

5 2 , 5 5

5 0

1 2 : 7

4 3

1 3 : 1 5

5 5

1 3 : 1 6

4 2

1 5 : 1 8

5 5

1 7 : 5

5 1

1 7 : 4 - 6

4 2 , 4 8

1 7 : 8

5 5

1 8 : 1 8

4 2 , 5 0

2 2 : 1 7

4 2 , 4 3

Genesis (cont.)

2 2 : 1 8

5 0

2 4 : 7

5 5

2 4 : 3 8

5 0

2 5 : 2 2 - 2 3

5 1

2 6 : 3

5 5

Exodus

1 3 : 1 3 , 1 5 6 1

1 9 : 4 - 6

4 3

1 9 : 5 - 6

8 1

1 9 : 6

3 5 , 5 1

2 1 : 8

6 1

2 4 : 7

3 9

Leviticus

2 5 : 2 4 - 2 5 6 1

2 5 : 4 7 - 4 9

6 1

2 7 : 2 6 - 2 7

6 1

Numbers

3 : 4 6 - 4 9 6 1

c h .

1 4

5 5

1 8 : 1 5 - 1 7

6 1

Deuteronomy

1 : 8

5 5

4 : 2 0

4 0

4 : 2 7

4 8

4 : 3 8

5 2

9 : 2 6

6 1

1 4 : 1 - 2

4 0

1 9 : 1 5

4 6

2 8 : 5 8

3 9

2 9 : 9 - 1 3 5 7
3 0 : 1 0 - 1 1

7 5

3 0 : 1 2 - 1 4 7 5

Deuteronomy (cont.)

3 0 : 2 0

7 5

3 2 : 8

4 8

Joshua

1 0 : 1 3

3 9

II Samuel

7 : 1 3 - 1 6 4 3

7 : 2 3

6 1

II Kings

c h . 1 7

3 3

1 8 : 1 3

8 0

I Chronicles

1 - 9 : 1

3 8

1 6 : 1 3 - 1 7

4 1

II Chronicles

1 9 : 2

1 7

Psalm

2 2 : 2 8

3 5

3 4 : 2 2

6 1

6 9 : 2 8

3 9

8 9 : 1 - 4

4 4

9 5 : 7

5 5

9 5 : 8 - 1 1 5 5
9 5 : 9

5 5

9 5 : 1 1

5 5

1 0 5 : 6 - 1 1

5 6

1 3 5 : 4

4 0

1 4 5 : 1 3 3 5
1 4 7 : 1 9 - 2 0

7 5

Isaiah

7 : 8 - 9

7 4

9 : 1 - 2

5 9

1 1 : 1 1

6 8

1 1 : 1 3

7 4

2 8 : 1

7 4

2 8 : 7 - 1 4 7 4
2 8 : 1 6

7 4

2 9 : 1

6 0

2 9 : 3 - 4

6 0

2 9 : 9 - 1 3 6 0

Scripture Index 94

Isaiah (cont.)

2 9 : 1 8 - 1 9

6 0

2 9 : 2 2 , 2 3

6 0

3 5 : 5 - 6

6 0 , 6 1 ,

6 2

3 5 : 9 - 1 0 6 1
4 0 : 2

6 4 , 8 2

4 0 : 3

6 4 , 8 2

4 0 : 6

8 2

4 0 : 6 - 8

8 1

4 0 : 8

8 2

4 0 : 9

6 4 , 8 2

4 0 : 1 1

8 2

4 2 : 1

6 2

4 2 : 6

6 2 , 6 6

4 2 : 6 - 7

6 2

4 2 : 7

6 0 , 6 2

5 1 : 2

7 6

5 1 : 4

7 6

5 1 : 7

7 6

5 2 : 1 , 2 , 9

7 6

5 2 : 7

7 0 , 7 6

5 2 : 1 3

7 6

5 2 : 1 5

7 6

5 3 : 1

7 6

5 3 : 3

7 0

5 3 : 4

7 0 , 7 6

5 3 : 5

7 0 , 7 6

5 3 : 6

7 0 , 7 8

5 3 : 7 - 8

6 9 , 7 0

5 3 : 1 2

7 0

5 4 : 1

7 8

5 4 : 5

7 6 , 7 8

5 4 : 6

7 8

5 5 : 3

7 8

5 6 : 8

7 8

5 7 : 1 9

7 8

5 8 : 1

6 6 , 7 8

5 8 : 1 4

7 8

5 9 : 1 0 , 1 1

6 6

Isaiah (cont.)

6 0 : 3 - 4

6 6 , 7 8

6 1 : 1 - 2

6 5 , 6 6 ,

6 7

6 1 : 3

6 6

6 1 : 8

6 6

6 2 : 5

6 7

Jeremiah

3 : 8

7 4

7 : 1 5

7 4

2 4 : 8

6 8

2 6 : 2 2

6 8

3 1 : 9

7 4

3 1 : 3 1

6 2 , 6 3

3 1 : 3 1 - 3 3

4 4 , 4 5

4 3 : 7

6 8

Ezekiel

1 1 : 1 5 - 1 7 7 9

1 1 : 1 6 - 1 7

7 9

1 1 : 1 9 - 2 0

7 9

3 7 : 1 6 , 1 9

7 4

Daniel

9 : 7

7 9

Hosea

1 : 6 , 7 , 9 7 4
1 : 1 0

7 3 , 7 4

2 : 2 3

7 3

Joel

2 : 1 5 , 1 6 7 5
2 : 2 3

7 5

2 : 2 6 - 2 7 7 5
2 : 2 8

7 5 , 7 8 ,

7 9

2 : 2 8 - 3 2 7 9
2 : 3 2

7 5 , 7 9

3 : 2

7 5

Micah

5 : 2

5 9

Malachi

3 : 1

6 2 , 6 3

Scripture Index 95

Malachi (cont.)

4 : 5

6 3

4 : 6

6 4

New Testament

Matthew

1 : 1 - 1 7

3 8 , 4 0

1 : 2 1

3 6

2 : 6

5 9

3 : 3

8 2

3 : 5

5 9

3 : 1 7

6 2

4 : 1 5

5 9

4 : 1 7

5 9

1 0 : 6 , 7

5 8

1 1 : 2 - 3

5 9

1 1 : 5

5 8 , 5 9 ,

6 0 , 6 1 ,

6 2

1 2 : 1 8 - 2 0

6 2

1 5 : 7 - 9

6 0

1 5 : 2 4

5 9

1 5 : 3 1

6 0

2 1 : 4 2

7 4

2 4 : 1 4

3 6

2 6 : 2 6 - 2 8

4 4

2 6 : 2 8

6 2

2 8 : 1 9

1 3

Mark

1 : 1

6 4

1 : 1 - 2

6 2 , 6 3

1 : 3

8 2

1 : 5

6 3

1 : 1 4

6 3

1 : 1 5

3 6

6 : 3 4

6 3

1 2 : 2 8 - 3 4

6 3

1 6 : 1 5

1 3

Luke

1 : 1 6

6 5

1 : 1 6 - 1 7 6 4
1 : 3 2 , 3 3 6 5
1 : 5 4 , 5 5 6 5
1 : 6 8

6 5

1 : 6 9 - 7 3 3 6
1 : 7 1 , 7 2 , 7 3

6 5

1 : 7 6

8 2

1 : 7 6 - 7 7 3 6
2 : 2 5

6 6

2 : 3 2

6 6

3 : 4

8 2

3 : 2 3 - 3 8 3 8 , 4 0
4 : 1 8

6 2

4 : 1 8 - 1 9 6 5 , 6 6

John

1 : 2 3

8 2

1 : 2 9

1 3

3 : 1 6

1 3

1 0 : 1 - 1 8 8 2
1 2 : 3 2

1 3

Acts

2 : 9 - 1 1

7 9

2 : 1 4

7 9

2 : 1 6 - 2 1 7 5

2 : 2 2

7 9

2 : 2 9

7 9

2 : 3 8

7 9

2 : 3 9

7 8 , 7 9

3 : 1 3

5 2

3 : 2 0 - 2 1 1 3

3 : 2 5 - 2 6 5 2 , 5 3
8 : 2 7

6 7 , 6 8 ,

6 9

8 : 2 8

6 9

8 : 3 0 - 3 5 6 7
8 : 3 2 - 3 3 6 9
1 5 : 7

2 0 : 2 4

Scripture Index 96

Romans

5 : 1 8

1 3

9 : 2 4 - 2 6 7 3
1 0 : 6 - 8

7 5

1 0 : 8 - 1 3 7 2
1 0 : 1 1

7 4

1 0 : 1 1 - 1 3

7 4 , 7 5

1 0 : 1 2

7 4

1 0 : 1 3

7 5

1 0 : 1 4 - 1 6

7 2 , 7 3 ,

7 6

1 1 : 1 5

1 3

I Corinthians

1 5 : 4 5

3 6

II Corinthians

5 : 1 9

1 3

Galatians

1 : 2

4 7

1 : 6 , 7

4 8

3 : 2

4 8

3 : 6

4 8

3 : 8

4 7 , 4 8 ,

4 9 , 5 3
3 : 2 8

1 4

4 : 2 8

5 3

5 : 2 - 3

4 8

5 : 1 1

4 8

Ephesians

1 : 4 , 5 , 7 7 7
2 : 1 1

7 7 , 8 0

2 : 1 2

7 7

2 : 1 3 , 1 4 7 7
2 : 1 6

7 7

2 : 1 7

7 7 , 7 8

5 : 3 0

7 7

5 : 3 1 - 3 2 7 7
6 : 2 3

7 7

Colossians

1 : 2 0

1 4

I Timothy

2 : 3 - 4

1 4

Titus

2 : 1 1

1 4

Hebrews

2 : 1 2

5 4

2 : 1 7

6 1

3 : 6 , 8

5 4

3 : 9 - 1 1

5 4

3 : 1 4 , 1 7 5 4
C h .

5 5

4 : 2 - 3 , 6 5 4
4 : 3

5 5

4 : 1 1

5 4

4 : 1 4 - 1 6 5 4

8 : 7 - 1 0

4 4

8 : 8

6 2

9 : 1 5

4 4 , 7 9

1 1 : 9

5 5

Scripture Index 97

James

1 : 1

8 1

I Peter

1 : 1

4 7 , 8 1

1 : 1 0

8 1

1 : 1 8

8 1

1 : 2 3

8 1

1 : 2 4

8 3

1 : 2 4 - 2 5 8 0 , 8 1

1 : 2 5

8 1 , 8 3

2 : 5

8 1

2 : 9

8 1

4 : 1 7

I John

2 : 2

1 4

3 : 4

3 6 , 7 9

Revelation

1 1 : 1 5

3 7

2 0 : 6

3 7

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