The Biblical Gospel
Parts 1 through 6
By Willie Martin

Jew Watch

The Biblical Gospel - Part 1

 I, sometimes, watch the hucksters, false teachers, jews acting as Christians, and other charlatans on television and listen to them on the radio. One must keep up with what the enemy is teaching to offer our people the truth and expose them for the liars they are. The filthy liars, false teachers, and jew loving creeps they are. So this is an effort to show the false teachings they are currently, and from time to time teach, about the Gospel of Christ. It is taken, in part, from "Is The Judeo-Christian Gospel The Biblical Gospel?" by Pastor Lawrence Blanchard, pp. 53-95.  Whom I believe is one of the greats that God has hidden from most of the world, on the teachings of Christian Identity.

 The Biblical Gospel Before The New Testament: It is widely assumed that Christ and His Apostles first preached "the gospel." This assumption allows for the possibility 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: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."

 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 particular text is critical to understand the meaning and application of the gospel in the New Testament.

 This letter was written to "the churches of Galatia." (Galatians 1:2) The Galatians were also the recipients in part of the letter of 1 Peter where thy are referred to as "scattered" (1 Peter 1:1; Gk; diaspora) which means "the (converted) Israelite resident in the Israel nations. (Strong's Concordance #1290).  The Galatian churches were, therefore, Israelites composed of both "Jews," or Judeans, and Greeks (part of the scattered ten tribes of the Northern House of Israel) who were converted to Christianity, residing in Gentile (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). Later the word "nations" sometimes 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), i.e., among the Adamic nations) countries (like Galatia) outside of Palestine.

 Paul wrote to the Galatians to expose and combat what he called "another gospel." (Galatians 1:6) It was a perversion "of the gospel of Christ." (Galatians 1:7) Apparently, the Israelite Galatians were entertaining, and being persuaded by, a judaistic teaching that by "the works of the law" (Galatians 3:2) in Christ. Paul precedes 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), but also the present day Judeo-Christian concept regarding to whom the gospel applies.

 To show the true gospel, Paul illustrates the relationship between Abraham and the gospel. Just as Abraham was justified by God because he "believed God," (Galatians 3:6) so "God would justify the heathen (Once again, "heathen" is the translator's choice for the same Greed word ethnos also translated "Gentiles" or "nations." One wonders whether the variety of English words used 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.") through faith. (Galatians 3:8)

 Galatians 3:8, stated in its entirely, is instructive: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed."

 In "foreseeing that God would justify the heathen (nations) through faith," God "preached before the gospel unto Abraham..." The words "foreseeing" and "before" immediately infer that the gospel preached to Abraham was the same one that was preached to the nations by Christ and His Apostles in the New Testament.

 Once again, the general Judeo-Christian assumption is that "the gospel" began at the first advent of Christ. According to Galatians 3:8, that is a false supposition.

 It is also commonly conjectured that the word "nations" ("heathen" or "Gentiles") 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 them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."

 Notice that Paul used the word "nations" in Galatians 3:8, but in Genesis 12:3 the word "families" is employed. Since we have already defined "nations" in the Old and New Testament (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 to people (since animals would not make sense in regard to Abraham) either figuratively or physically as a "circle of relatives."

 This Hebrew word mishpachah is used 300 times and translated "families" 289 times, "kindreds" 9 times and "kinds" 2 times. It is used predominantly 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 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 descendants of Adam or Abraham's descendants, particularly Israel, i.e., a "circle of relatives." In no case in which this word is used does the Scripture allow for a spiritual or figurative meaning. It is confined to the physical, racial family of Adam.

The Biblical Gospel - Part 2

 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: "Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" (Genesis 18:18)

 "And in they seed shall all the nations of the earth be blessed; because thou hast 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 of the use of goy is in Genesis 10 specifically referring to the Adamic sons of Noah: "These are the families of the sons of Noah, after their generations, in their nations (#1471): and by these were the nations (#1471) divided in the earth after the flood." (Genesis 10:32)

 Goy also identifies that the Adamic descendants of Abraham would become a "great nation": "And I will make of thee (Abram) a great nation (#1471), and I will bless thee, and make thy name great; and thou shalt be a blessing..." (Genesis 12:2)

 It was even revealed that Isaac's wife, Rebekah, had "two nations" (#1471) in her womb, Jacob and Esau. (Genesis 25:22-23)

 Goy can also be identified with the Adamic descendants of Abraham, Isaac and Jacob, that is, Israel: "And ye shall be unto me a kingdom of priests, and an holy nation (#1471). These are the words which thou shalt speak unto the children of Israel." (Exodus 19:6)

 This word can even refer to the early inhabitants of Canaan prior to Israel's conquest. (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).

 "To drive out nations (#1471) from before thee greater and mightier than thou art, to being thee in, to give thee their land for an inheritance, as it is this day." (Deuteronomy 4:38)

 In no case in the Old Testament does the word goy ever refer to a 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. (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). It 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 audience of Israelites (Acts 3:13), proclaimed: "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham. And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." (Acts 3:25-26)

 The word "kindreds" (Strong's #3965; patria) means "paternal descent...a group of families or a whole, kindred, lineage." It is derived from pater (Strong's #3962), which means "father."

 "Derived from pater are the words patria, lineage, clan (indicating descent from the same father and ancestral patriarch...) (Dictionary of New Testament Theology, Colin Brown, Editor, (Grand Rapids, MI: Zondervan Publishing House, 1971), p. 616)

 Acts 3:25-26 indicates that this promise to Abraham was directed to his family lineage. In other words, the gospel Peter was preaching was directed only to Abraham's racial family through Isaac and his "seed" who is Israel; the "kindreds of the earth" who were to be "blessed" by "turning away everyone...from his iniquities."

 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 "shall all nations be blessed," (Galatians 3:8) that is, all the racial family of Adamic Israel specifically, and other non-Israelite descendants of Adam generally. "Now we, brethren, as Isaac was, are the 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 interpretation, 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/Israel but also to their offspring, the nation of Israel. Yes, the Scriptures testifies that the same gospel preached by Jesus Christ and His apostles is the very one which was previously preached to the genetic descendants of the Biblical patriarchs.

 The Context of Hebrews 4:2-3, 6: The writer of Hebrews addresses Israelites, calling them "brethren" (Hebrews 2:12) and identifying them with their "fathers" (Hebrews 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/Israel.

 From Hebrews 3:8 through 4:11, the audience of this letter was exhorted to believe "the gospel" in contrast to their ancestor who had the same gospel preached to them. For example:

 "For unto us was the gospel preached, as well as unto them (Meaning the ancient Israelites): but the word preached id not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished form the foundation of the world. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief.." (Hebrews 4:2-3, 6)

The Biblical Gospel - Part 3

 These verses clearly indicate that the gospel that was preached to the New Testament readers of Hebrews, centered in Christ (Hebrews 3:6, 14; 4:14-16), was the same one preached to Israel after they exited Egypt under Moses. They did not believe this gospel but hardened their hearts (Hebrews 3:8) and provoked and grieved the Lord with the result that He would not let that generation enter the promised land. (Hebrews 3:9-11) So, that generation died "in the wilderness" (Hebrews 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.

 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: "Unto whom I swear in my wrath that they should 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." (Psalm 95:7) Further, they are identified in relationship to the "fathers" (Psalm 95:9) and with their ancestors under Moses who rebelled against the Lord. (Psalm 95:8-11) This rebellion specifically centered around 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. (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 A(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) 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 form the Lord that Israel would inherit the land of Canaan promised to Abraham: "Behold, I have set the land before you: go in and possess the land which the Lord swear unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them." (Deuteronomy 1:8)

 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 ye seed of Abraham his servant, ye children of Jacob his chosen. He is the Lord our god: his judgments are in all the earth. He hath remembered his covenant for ever, the word which he commanded to a thousand generations. Which covenant he made with Abraham, and his oath unto Isaac; And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: Saying, Unto thee will I give the land of Canaan, the lot 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 therein.

 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. "Keep therefore the words of this covenant (the Mosaic covenant), and do them, that ye may prosper in all that ye do. Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, You little ones, you wives, and thy (Adamic) stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water: That thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day: That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto they fathers, to Abraham, To Isaac, and to Jacob." (Deuteronomy 29:9-13; There are different Hebrew words for "stronger" 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, at least in the first six dynasties of Egypt. Taken in the overall context of Scripture, 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 "strangers" here being of another non-Adamic race).

 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 Christ; to Israel and Israel's racial family alone.

 The two New Testament passages discussed here 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.

 The Biblical Gospel As Prophetic Fulfillment: Not only have we seen the historical roots of the gospel of the New Testament as preached to Abraham, Isaac, Jacob and Israel, but now we come to the texts of the gospel accounts that testify that the gospel proclaimed by Christ and His disciples has its foundation in Old Testament prophecy. We will examine the instances where the word "gospel," as used in Matthew, Mark, Luke and Acts, also have their reference as a fulfillment of Old Testament prophecy. This should answer the question: "What, and to whom, was the Gospel that Christ preached in the view of Old Testament prophecy?"

The Biblical Gospel - Part 4

 The Gospel In Matthew: The Context of Matthew 11:5: "The blind receive their 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 indicates that Jesus had just commanded His disciples to " the lost sheep of the house of Israel" (Matthew 10:6) in order to "preach...the kingdom of heaven." (Matthew 10:7) At the end of His instructions to them, Christ encountered two disciples of John the Baptist with a question from John as to whether Jesus was the one "that should come" or not. (Matthew 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 Christ's birth was a fulfillment of prophecy of Micah 5:2 that one would come out of Judah as "a Governor, that shall rule my people Israel." (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, and all Judea, and all the region round about Jordan." (Matthew 3:5) thus, John's message was for those of Israel 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 Samari 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, Christs' 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 am not sent but uno 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." "Insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: 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 are taken primarily from Isaiah 29:18-19: "And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, that the poor among men shall rejoice in the Holy One of Israel."

 Blind: Strong's Concordance #2795  cheresh (khay-rashe'); from 2790; deaf (whether literally or spir.): -deaf.

 #2790:  charash (khaw-rash'); a primitive root; to scratch, i.e. (by implication) to engrave, plough; hence (from the use of tools) to fabricate (of any material); figuratively, to devise (in a bad sense); hence (from the idea of secrecy) to be silent, to let alone; hence (by implication) to be deaf (as an accompaniment of dumbness): KJV-- X altogether, cease, conceal, be deaf, devise, ear, graven, imagine, leave off speaking, hold peace, plow (-er, man), be quiet, rest, practice secretly, keep silence, be silent, speak not a word, be still, hold tongue, worker.

 By this we can see that the use of the word blind did not necessarily mean that one was blind physical but could be blind spiritually. Therefore when Christ opened their eyes He did not necessarily stop them from being physically blind, but opened their eyes to see who they were and that they were the descendants of Abraham, Isaac, and Jacob/Israel.

    Of course this is not to say that He did not cure some people from their physical blindness, lameness, deafness and etc., for there is no doubt that He did all those things and more.

 Now to continue on with Pastor Blanchard's presentation.

 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 dwelt," (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 blind," "the meek," and "the poor among men" (Strong's #120 = adam) in 29:18-19 are the same people as "concerning the house of Jacob" (Isaiah 29:22) who also respond to the message and work of Christ and "sanctify the Holy One of Jacob" and "fear the God of Israel." (Isaiah 29:23 The context of Isaiah 29:18-19, therefore, reveals only Israel is in view here who responded to the gospel of Matthew 11:5.

 Matthew 11:5 could also have been taken from Isaiah 35:5-6: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert."

 The surrounding context here reveals that "the blind," "the deaf," and "the dumb" are the "redeemed" and "ransomed." (Isaiah 35:9-10) The Hebrew rod 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, 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 "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 associated 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 form slaver (Exodus 21:8) and deliverance, figuratively speaking of either individuals of Israel (Psalm 34:22) or the nation of Israel. (Deuteronomy 9:26; 2 Samuel 7:23) This word "especially refers to the deliverance from bondage." (Synonyms Of The Old Testament, Girdleston, (Grand Rapids, MI: Eerdmans Publishing Company), p. 120) In Isaiah, this word is either used of Abraham or his seed, Israel.

The Biblical Gospel - Part 5

 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 the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."

 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 Christ who is the "servant" and the "elect" of the Father (Isaiah 41:1; cf. Matthew 3:17; 12:18-20) who is "a covenant of the people, for a light of the Gentiles" (Isaiah 42:6) who are "the blind" whose eyes are opened and "the prisoners" who are set free. Of course, the "covenant" can only be the New Covenant that was ratified by the blood of Christ ("The blood of the New Testament" (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: "The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets. Behold, I send my messenger before thy face, which shall prepare thy way before thee." (Mark 1:1-2)

 Preceding the ministry of Christ, John was sent by God as His "messenger." (Mark 1:2). John ministered to all who "went out unto him all the land of Judea, and they of Jerusalem..." (Mark 1:5) After John's ministry ended, Jesus continued to preach in "Galilee...the gospel of the kingdom of God." (Mark 1:14) He ministered to His "sheep" (Mark 6:34) and associated the Kingdom of God with those of "Israel" who obey the commandments. (Mark 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, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." is taken partly from Malachi 3:1: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord 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 Christ as the "messenger of the covenant." What covenant? It is not the New Covenant announced and rarified by Christ and which only pertains to Israel (the house of Israel and the house of Judah)?

 Malachi once again speaks of the ministry of John the Baptist as "Elijah the prophet" (Malachi 4:5) who would "turn the heart of the fathers to the children, and the heart of the children to their fathers." (Malachi 4:6) It would make no sense in the context of either the Old or New Testament to believe this reference is speaking about any other people than Israel. This conclusion is confirmed in Luke 1:16-17: "And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord."

 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" (Malachi 40:2) preparing the way for "good tidings" to "Zion" (Malachi 40:9) in "the cities of Judah." (Malachi 40:9)

 "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God." (Isaiah 40:3)

 John was the "voice...that crieth in the wilderness" unto Israel in order to prepare the way for the Lord Jesus Christ.

 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.

 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 was from Isaiah 61:1-2 recorded also in Luke 4:18-19): "The Spirit of the Ord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. To preach the acceptable year of the Lord."

 What was the context of this passage in Luke? As has already been noted previously. Luke begins essentially with the discourse on the advent and ministry of John the Baptist. It was John who was to "turn" the "children of 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" (Luke 1:32) and that He would "reign over the house of Jacob." (Luke 1:33) In view of Christ's impending birth, Mary further testifies that God the Father "hath helped his servant Israel (Luke 1:54) as He spake "to...Abraham, and to his seed forever." (Luke 1:55)

 Zacharias confirms that in view of Christ's coming "the Lord God of Israel...hath visited and redeemed his people" (Luke 1:68) in order to save Israel from their "enemies" (Luke 1:71) and "perform the mercy promised to our (Israel's) fathers, and to remember his holy covenant" (Luke 1:72) to "Abraham." (Luke 1:73)

 At Jesus' dedication as an infant, Simeon who was "waiting for the consolidation of Israel," (Luke 2:25) revealed, when he saw Jesus, that He would be "a light to lighten the Gentiles, (the divorced house of Israel who were scattered among the Gentiles, or nations of Adamic people) and the glory of thy people Israel" (Luke 2:23) 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 Biblical Gospel - Part 6

 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 Christ referring when He read the prophecy that was written in Isaiah 61:1-2? "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn."

 Who were the "meek," "the brokenhearted" and "the captives?" the context of this Isaiah passage concludes they were the Lord's "people" and "the house of Jacob" (Isaiah 58:1) who "like the blind...grope" (Isaiah 59:10) and who "mourn sore like doves." (Isaiah 59:11) Were they not "the Gentiles" (Isaiah 60:16) of the scattered and divorced house of Israel as well as "Zion" (Isaiah 61;3) of Judea? To Israel, the "anointed" Jesus preached "good tidings" whereby there would be "an everlasting (new) covenant." (Isaiah 61:8) He is "the bridegroom" that "rejoiceth over the bride," (Isaiah 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" gospel to, an Ethiopian eunuch in the early days of the Acts of the Apostles. "And Philip rant thither to him, and heard him read the prophet Esias (Isaiah), and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened he not his mouth: humiliation his judgment was taken away: and who shall declare his generation? For his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached (euangelize: Strongs's #2097) unto him Jesus." (Acts 8:30-35)

 Who was this eunuch? Specifically this eunuch was called "a man of Ethiopia" (Acts 8:27) who apparently held an important position of "great authority" (Acts 8:27) as the treasurer of "Candace queen of the Ethiopians." (Acts 8:27)

 It has been assumed and touted by the Judeo-Christian clergy 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." (A commentary On The Old And New Testament, Vol. 3, James, Fausset and Brown, (Peabody, MA: Hendrickson Publishers), Part 2, p. 53)

 Charles Weisman historically recounts that: "When Babylon attacked and destroyed Jerusalem, many Israelites escaped and sought refuge in Egypt. (Jeremiah 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 (Genesis 10:1, 6)) and Egypt." (Isaiah 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." (Is Universalism of God? By Charles A. Weisman, Weisman Publishing, 11751 W. River Hills Dr. #107, Burnsville, MN 55337, p. 62)

 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 for to worship" (Acts 8:27) and had possession of, and was reading, the prophet Isaiah. (Acts 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 the 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 is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken form prison and from judgment: and who shall declare his generations for he was cut off out of the land of the living." (Isaiah 53:7-8)

 Generations: Brown-Driver-Briggs' Definition: #1755  dowr or (shortened) dor-a period, a generation, a habitation, a dwelling

 a) a period, an age, a generation (a period of time)
 b) a generation (those living during a period)
 c) a generation (characterized by a quality, a condition, a class of men)
 d) a dwelling-place, a habitation
 The above quote from the Old Testament was the one recorded in Acts 8:32-33. Notice the New Testament wording does not line up exactly with the Old Testament text. (This is one of the many places in the New Testament where the quoting of the Old Testament dos 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 Christ. The Septuagint was the text that was used by Christ and the Apostles. This 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 differences 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?) Nevertheless, despite the different wording, the context in Isaiah makes it clear that this passage, to which Philip based the preaching of the gospel of Christ to the eunuch was specifically written to Israel.
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