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Friday, December 29, 2023

Whoever controls social media controls the world.

Who Controls the World?

Whosoever commands the INTERNET commands SOCIAL MEDIA; whosoever commands SOCIAL MEDIA commands the MINDS OF DEMOCRATIC SOCIETIES, and consequently THE WORLD ITSELF.

Without #FreeSpeech the #people have lost.

Original quote: “For whosoever commands the sea commands the trade; whosoever commands the trade of the world commands the riches of the world, and consequently the world itself.” —Sir Walter Raleigh, 1829.

Were the people ever really in control? See this post on the antiquity of world rulers and the one world order:

Azulejo painted ceramic tiles in Portuguese city

Photo by ArtHouse Studio:

Friday, December 1, 2023

World leaders promote the State of Israel

European leaders call for the creation of the State of Israel.

Did you know that world leaders quoted the Bible to promote national Israel?

COLONIAL TIMES [Vol. 29] Tuesday, February 23, 1841

COLONIAL TIMES [Vol. 29] Tuesday, February 23, 1841


To the Protestant Powers of the North of Europe and America, - Victoria by the grace of God, Queen of Great Britain and Ireland, Frederick, (William) III, King of Prussia; William (Frederick) (Frederich), King of the Netherlands; Charles (John) XIV, King of Sweden and Norway: Frederick VI., King of Denmark; Ernest Augustus, King of Hanover; William, King of W├╝rttemberg; the Sovereign Princes and Electors of Germany; the Cantons of the Swiss Confederation professing the Reformed Religion; and the States of North America, zealous for the glory of God; grace, mercy, and peace from God the Father, and the Lord Jesus Christ,
High and Mighty Ones,

The Most High God, who reigns in the kingdoms of men (Dan. iv, 32), by whom kings reign and princes decree justice (Prov. viii. 15), having in these days granted a season of repose to his witnessing church (Acts ix. 31, Rev. xii. 16), planted in the lands whereof ye are kings and governors (Isaiah xlix. 23); the vine of his planting among the Gentiles (Acts xxviii. 28) hath extended her boughs unto the seas and her branches unto the rivers (Isaiah xlix. 6), that now in nearly all the world the gospel of the kingdom is being lifted up as a witness unto all nations (Matt. xxiv. 14), and in the isles afar off. The days are drawing near (Rev. xxiii. 20) when the dominion, and the glory, and the kingdom, with all people, nations and languages, shall serve Him who cometh in the clouds of heaven (Dan. vii. 14, Rev. i. 7), whose dominion is an everlasting dominion, and kingdom that which shall not be destroyed (Psalm xlv. 6), Blessed be He! He hath given him waiting people to hear the sound of His approaching footstep, and to mark the signs of His drawing near (1 Thess. v. 4). The fig-tree putteth forth her leaves again (Matt. xxvi. 32). Israel’s sons are asking the way to Zion, by which we know that the summer is at hand. Blessed are all they that wait (2 Thess. iii. 5) and hold fast (Rev. iii. 11), for quickly He cometh. Amen.

In the prospect of the Christian church, of the speedy appearing of her glorified head, the zeal of the Lord’s servants hath been stirred up (Rev. iii. 2), when the Son of God, as a man taking a journey into a far country, bade his servants occupy until he returned again (Luke xix. 13). With other responsibilities, the circumstances of one peculiar people, whom the Most High hath separated (Gen. iii, 7, Exod. xxxiv. 7), and which covenant no act of theirs, however iniquitous and rebellious, can repeal or destroy (Mal. iii. 6) whom He hath scattered in all lands as witnesses of His unity and power (Isa. xliii. 19) connected with whom the welfare of mankind is bound up, and in the lifting up of whose head the most stupendous consequences are made to depend (Rom. xi. 15) are presented at this eleventh hour for the repentance and faith of Christendom, that the blood of our brethren of the circumcision which has been unjustly shed may be atoned for in the blood of the Lamb (Matt. iii. 8) in presenting the children of this people continually at the throne of grace (1 Pet. ii. 5., Ps. cxxii. 6) for the atoning sacrifice of Christ to cover them (Joel. ii. 17); and as the Almighty, in His providential appointments, shall make the way plain to present the children of Israel who may be willing to go up as an offering to the Lord of Hosts in Mount Zion (Isa. xviii. 7.)

For 300 years the testimony of the churches, planted in the lands over which Almighty God hath made you rulers, hath been lifted up against that apostasy which usurped the authority of the Lord Jesus Christ in the earth (Rev. xvii. 5, and Rev. xviii. 5) daring presumptuously to assert power over nations (Rev. xviii. 7) and over kingdoms, to root up and to pull down, to build, to plant, and to destroy (Dan. vii. 20, Rev. xiii. 2, 7). The millstone which shall sink the Great Babylon in the abyss of an unfathomable perdition (Rev. xviii. 21) when her hour arrives (and it is very near!), with the judgment under which she hath long lain, for being drunken with the blood of the saints and of the martyrs of Jesus (Rev. xvii., 6) shall include the avenging of the wrongs of God’s ancient people (Isa. li. 22, 23) and a terrible account it is; and the issue shall be joy and gladness to the whole earth, for it is written, “Rejoice, O ye nations, with His people: for He avengeth the blood of His servant, and shall render vengeance unto His adversaries, and will be merciful to His land, and His people.” (Deut. xxxii. 43). “Happy art thou, O Israel; who is like unto thee, O people saved by the Lord, the shield of thy help and the sword of thy excellence; and thine enemies shall be found liars unto thee, and thou shalt tread on their high places.” (Deut. xxxiii. 29.)

In the events on which the eyes of nations are fixed, taking place around, whilst the continuance and stability of your thrones and sway, O kings, is the earnest prayer of the Christian church (1 Tim. ii. 2) she cannot but uphold the witness that the days draw nigh, when, under the hallowed sway of Messiah the Prince, the now despised nation of the Jews shall possess the kingdom (Dan. vii. 27) and she directs, with reverential awe, your eye to that mighty empire in the east which is crumbling to the dust , and drying up in all her streams (Rev. xvi. 12) to make way for the event. Palestine hath been a burdensome stone (Zech. xii. 2) unto the followers of the false Prophet (Rev. xvi. 13) as it was to the ancestors of many of you, O Princes, when, under the banners of the Popish Antichrist, their mistaken zeal sought to recover the Holy City from the Saracen’s grasp. But the fullness of the Gentiles is at hand (Rom. xi. 21) and unto Israel the dominion shall return. (Micah iv. 8.)

The apostate Julian sought to plant the children of this people in the seats of their fathers, in despite of that holy faith, one of the external evidences of whose truth was, that their house was left unto them desolate, until they should say, “Blessed is he that cometh in the name of the Lord” (Matt. xxiii., 38,39). But is it anywhere declared in the word of our God, that the children of Israel, scattered and pealed, humbled, and dispirited, impoverished and broken down, should not be presented as an offering in faith to Jehovah of Hosts in Mount Zion, that there their fathers (Isaiah xxv. 7) which is over their hearts (2 Cor. lii. 15) that there they may look on Him whom they have pierced? (Zech. xii. 10). Your attention, high and mighty ones, is directed to the recorded fact that such an offering is expected. And before that full and final gathering which follows the judgments poured out on all the earth (Isaiah lxiii. 15,16,20) a power, and that power a northern one, (Jer. iii. 12, xxxi.,6,9, xxiii., 7,8 - Isaiah xliii.,6, xlix., 12) shall be employed to lead a people wonderful from her beginning hitherto - a nation expecting and trampled underfoot - where land rivers have spoiled, unto the name of the Lord of Hosts in Mount Zion. (Isaiah xviii). These designs and purposes of the Lord God of Israel, King of Kings and Lord of Lords, are declared unto you, high and mighty ones, His servants (Dan. v. 23) that you may ponder them, and know His will, from the voice with which His is about to speak unto nations and unto men (Haggai ii, 6 - Isaiah 10) for the time is at hand (Rev. i. 7.)

Your wisdom hath been exercised to mark the boundaries of kingdoms, and to define the limits of empires; and has not the aggressor overleaped all barriers, and the strength of treaties snapped asunder as [low]? And why? Because when the Almighty awarded to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to number of the children of Israel (Deut. xxxii. 7, 8). By an un-repealed covenant, the Lord God declared unto Abraham, concerning the land of Palestine, “Unto thy seed have I given this land, from the river of Egypt to the great river, the river Euphrates” (Gen. xv. 18). This gift was ratified unto him for an everlasting possession, and to his seed after him, when the Almighty gave him His covenant, and changed his name to Abraham (Gen. xvii. 4, 8). For the purposes of infinite wisdom fast hastening to maturity, the Lord God hath scattered His inheritance to the four winds of heaven. But hear the word of the Lord, O ye nations, and declare it in the isles afar off. He that scattered Israel will gather him, and keep him as a shepherd doth his flock (Jer. xxxi. 10).

As the spirit of Cyrus, King of Persia, was stirred up to build the Lord’s Temple, which was in Jerusalem (1 Chron. xxxvi. 22-23), who is there among you, high and mighty ones of all the nations, to fulfill the good pleasure of the holy will of the Lord of Heaven, saying to Jerusalem, “Thou shalt be built,” and to the temple “Thy foundations shall be laid?” (Isaiah xliv. 28). The Lord God of Israel be with such. Great grace, mercy, and peace shall descend upon the people who offer themselves willingly; and the free offerings of their hearts and hands shall be those of a sweet-smelling savour unto Him who hath said, “I will bless them that bless thee (Gen. xii. 3), and contend with him who contendeth with thee” (Isa. xlix. 25).

The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

Signed and sealed in London, 8th of January, in the year of our Lord 1839, in the name of the God of Abraham, of Isaac, and of Jacob, on behalf of many who wait for the redemption of Israel.

(Copy 1.)

London, January 22, 1890.

May it please your Majesty, - I have the high honor of laying at your Majesty’s feet the accompanying memorandum relating to the present condition and future prospects of God’s ancient people, the Jews. Your Majesty’s pious feelings, I doubt not, will be excited to give the Scriptural hopes and expectations therein set forth your earnest attention, considering the high station which it hath pleased Almighty God to call this Protestant land to, as the great seat of the church.
According to the petitions of this peculiar people at the throne of grace, that in your Majesty’s reign, “Judah may be saved and Israel dwell safely,” is the prayer of your Majesty’s dutiful subject and servant.
Her most Gracious Majesty Victoria,
Queen of Great Britain and Ireland.
(Copy 2.)

My Lord, - I have the honor of transmitting through your Lordship a document which it is the desire of some of Her Majesty’s subjects should be laid at Her Majesty’s feet, relation to the Scriptural expectations of the church connected with the restoration of the Jews to Palestine, the land of their fathers.

I am induced to solicit your Lordship’s good offices as being the medium of communicating this document to Her Majesty, as the substance of it relates to the present rights of an ally of this county - namely, the Sublime Porte.
But I would respectfully press upon your Lordship’s attention, that, in holding forth the Scriptural hopes of God’s ancient people, those who emanate the accompanying document, never for one moment dream of political force to accomplish the end desired. When the hour comes of Israel’s planting it, doubtless Almighty God will not fail to raise up chosen instruments, who, with willing hands and hearts, shall accomplish the good pleasure of His will.
If we are wrong in the course we have taken to bring this memorandum before Her Majesty, we will be happy to be set right. Should your Lordship undertake the duty, desiring the glory of God in this matter to be furthered, the Lord God of Israel will not be slack to reward the labour of faith and love proceeding form a desire to honour His name.
I have the honour to be, &c.
The Rt. Hon. Lord Viscount Palmerston.
(Copy, No. 3.)
Foreign-office, March 14, 1839.
I have to acknowledge your letter of the 13th of January, enclosing a letter and memorandum from some of Her Majesty’s subjects, who feel deeply interested in the welfare and future prospects of the Jews, and I have to acquaint you, that I have laid those documents before the Queen, and that Her Majesty has been graciously pleased to receive the same.
The Answer.
(Copy, No. 5.)
La Haye, le 13 Mai, 1939
Monsieur, - Le Roi, mon… Le Charge d’Affaires de Prusse,
Monsieur -------, Londre.
Letters of similar tenor follow, addressed to the Kings of Sweden, Hanover, Denmark, the Netherlands, Wertemberg, and the President of the United States, to which no answers are appended.


Sir, - Every right-minded person must feel gratified at the general expression of interest in the Jewish nation which has been elicited by the recent sufferings of their brethren at Damascus. It is to be hoped that the public feeling will not be allowed to evaporate in the mere expression of sympathy, but that some effectual measures may be adopted to prevent a recurrence of these atrocities, not merely in our own times, but in generations yet to come. We must not forget, when giving utterance to our indignation at the late transactions in the east, that but few centuries have passed since our country was the scene of similar enormities on a far larger scale. What reader of English history does not recall with shame and sorrow the wholesale tortures, executions, and massacres of the Jews who had sought shelter here, or who can estimate the amount of property seized and confiscated, or the number of hearts wrung by the endless repetition of cruelty and injustice? If in England they have till lately been thus treated, how can they look for more security elsewhere? Instead of wondering that they should become sordid and debased, the only cause for surprise is that any should rise to intelligence and respectability. Subject to the caprice and cruelty of any nation among whom they may dwell, fleeing from persecutions of one only to meet with like treatment from another, having no city of refuge where they can be in safeguard, on single spot to call their own, they are in a more pitiable condition than the Indian of the forest, or the Arab of the desert.

“The wild bird hath her nest, the fox his cave,

Mankind their country, Israel but the grave.”

Is this state of things always to continue? They think not. Though many hundreds of years of hope deferred might have been enough to quench the anticipations of most sanguine, they still hope on, and turn with constant and earnest longing to the land of their forefathers. Their little children are taught to expect that they shall one day see Jerusalem. They purchase no landed property and hold themselves in readiness at a few hours’ notice to revisit what they and we tacitly agree to call “their own land.” It is theirs by a right which no other nation can boast, for God gave it to them, and though dispossessed of it for so many ages, it is still but partially people, and held with a loose hand and a disputed title by a hostile power, as if in readiness for their return.

There are political reasons arising from the present aspect of affairs in Russia, Turkey, and Egypt, which would make it to the interest not only of England but of other European nations, either by purchase or by treaty, to procure the restoration of Judea to its rightful claimants. About a year since, I heard it said by a German Jew, that a proposal had some time before been made by our (then) Government to the late Baron Rothschild, that he should enter into a negotiation for this purpose, and that he declined, assigning as a reason, “Judea is our own; we will not buy it, we wait till God shall restore it to us.” The desirableness as well as the possibility of such a step seems daily to become more evident, but England has lately proved that she needs no selfish motives to induce her to discharge a debt of national honour and justice, or to perform an act of pure benevolence. The one now suggested would not, judging from appearances, cost 20,000,000 of money, or be unaccomplished after 50 years of exertion, or be so vast and so laborious an undertaking as the extinction of slavery throughout the world. It would be a noble thing for a Christian nation to restore these wanderers to their homes again. It would be a crowning point in the glory of England to bring about such an event. The special blessings promised in the Scriptures to those who befriend the Jews would rest upon her, and her sons and daughters would sit down with purer enjoyment to their domestic comforts when they thought that the persecuted outcasts of so many ages had, through their agency, been replaced in homes as happy and secure as theirs.

Hoping that some master mind may be led to take up this subject in all its bearings, and to form some tangible plan for its accomplishment, and that some Wilberforce may be raised up to plead for it by all the powerful and heart-stirring arguments of which it is capable,

I am, Sir, your obedient servant.
AN ENGLISH CHRISTIAN.”—end transcription.

Anti-Semitism at the turn of the 1st Century AD.

Ignatius of Antioch

Ignatius of Antiochie
Ignatius of Antiochie, Neapolitan School of Painting, possibly Cesare Fracanzano (1605-1651) Galleria Borghese, Rome

Excerpts from THE FORGOTTEN AGE OF JUDAH: The Untold Story of Grace in the Second Temple Period, By Dr. Douglas Hamp, Chris Winters Steinle, Copyright 2021 by the Commonwealth of Israel Foundation, Phoenix, USA, Published by the Commonwealth of Israel Foundation. From Chapter 8: Antioch and Hellenistic Judaism

The Antiochian/Hellenistic (anti-Semitic) stance toward the Law was codified by the Church in the early part of the second century through the letters of Ignatius, the bishop of Antioch. It should be noted that around this same time, the heretic, Marcion, was also involved in the task of proving that Christianity and Judaism—grace and law—were mutually exclusive, and that they do not even proceed from the same deity. Dr. Hamp has written extensively on Marcionism’s continued detrimental effects on Christianity, despite the fact that Marcion was labeled a heretic by the Church![1] Ignatius, on the other hand, was sainted as a Christian martyr and his letters—practically canonized. The proclamations of Ignatius, who was considered to be one of the Apostolic Fathers, form the basis of what should properly be called, “Hellenistic Christianity.”

[1] For further study see: Haunted Theology and the Ghost of Marcion by Dr. Douglas Hamp.

Ignatius was a bishop of Antioch, said to be appointed by Peter and according to tradition was the successor to Evodius. Tradition also holds that Ignatius was a friend of Polycarp and that both young men had been disciples of John the Apostle. It is also supposed that Ignatius was one of the children Jesus took in His arms and blessed. Add, then, to these accolades a martyr’s death and it is obvious why so much weight was placed on the opinions of Ignatius. Quotes from the letters written by Ignatius while purportedly being extradited to Rome for execution are presented below, followed by commentary.

Ignatius to the Magnesians, Ch. 8[1]:

1 Be not seduced by strange doctrines nor by antiquated fables, which are profitless.

For if even unto this day we live after the manner of Judaism, we avow that we have not received grace:

2 for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him.

Verse 1 clearly juxtaposes Judaism with grace, implying that traditional Judaism—keeping the Law—is prima facia evidence that an individual has not received (saving) grace. Verse 2 begins by stating that the prophets lived (after the manner) of Jesus, that is by grace rather than by obedience to the Law. This is simply absurd on several levels. First, Jesus obeyed the Law to the extent that He could ask: “Which of you convicts Me of sin?” (Jn. 8:46). Furthermore, the prophets kept the law themselves. Secondly, Ignatius redirects “obedience” away from meaning “obedience to the Law” and defines the meaning of obedience as the belief that there is only one God—the very ploy of the Hellenistic Jews. Verse 2 ends with a true statement—that the Son was well-pleasing to the Father. But ending these phrases with a true statement does not somehow make the rest of the content true.

Ignatius to the Magnesians, Ch. 9

1 If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord’s day, on which our life also arose through Him and through His death which some men deny – a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher --

2 if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.

These are some mighty big “ifs.” The assumption presented by Ignatius is that because God’s “ancient” Elect were looking forward to participating in Christ’s resurrection, they therefore, to that extent, were “no longer observing sabbaths.” He thereby implies that the saints of old were, at least, disobedient to the Law in their hearts. Seriously? Yet the Church did take this notion seriously. Moreover, Ignatius imposed this hypothetical on his hearers by threatening that those who wish to participate in the life of Christ must, likewise, forsake the sabbath and honor “the Lord’s day.”

At this point we should wonder: To what degree had the Antiochian Hellenist already ceased to comply with the third commandment? This doctrinal position seems to roll off the tongue at the beginning of the second century—perhaps shortly after John’s death. It is far more likely that the Hellenized Church did not fall far from the tree of the Hellenistic Jewish community. The whole gist of Hellenism was, after all, adapting to the customs of the international community. As observed by historian Emil Sch├╝rer: “They who then wanted to affect anything in the political world must of necessity stand on a more or less friendly footing with Hellenism.”[2]

Ignatius to the Magnesians, Ch. 10

1 Therefore let us not be insensible to His goodness. For if He should imitate us according to our deeds, we are lost. For this cause, seeing that we are become His disciples, let us learn to live as beseemeth Christianity. For whoso is called by another name besides this, is not of God.

Here we must interject between stanzas what is implied by Ignatius, but not stated outright—that those who are called “Jews” instead of “Christians” would not be “of God.”

2 Therefore put away the vile leaven which hath waxed stale and sour, and betake yourselves to the new leaven, which is Jesus Christ. Be ye salted in Him, that none among you grow putrid, seeing that by your savour ye shall be proved.

3 It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God.

Verse 3 begins by making it an abomination to speak of Messiah (who is the Lord—Acts 2:36) and, at the same time, to follow the Lord’s instructions. Whereas, the inverse of this statement is actually true. It is monstrous to speak of Jesus Christ while not obeying His commandments.

Next, Ignatius anthropomorphizes Judaism and Christianity and asserts, “Christianity did not believe in Judaism.” On the contrary, in Paul’s own words: “But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets” (Acts 24:14, emphasis added). Indeed, Christian salvation is attained by the confession that Jesus is the same “LORD”—Gr. “Kurios”—of the Old Testament (Acts 10:9-10). Therefore, Christians believed in the Holy One of Israel and Jews continued to believe in the Holy One of Israel. And certainly, the words of the Lord are the final authority on this doctrine:

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven” (Matt. 5:17-20).

Jesus’ only criticism of the Jews of His day concerning obedience to the Law was that it should be carried out with the love of God, and not neglect or replace the love of God.

Ignatius’ blatantly blind and baseless antagonism toward the Jews stemmed from nothing, more nor less, than from the Hellenistic determination that Jewish Traditionalism opposed the will of God; while the Hellenistic—watered down, so to speak—approach to obeying God’s laws was the ordained method that should be adopted by the Church.

Judah’s internal strife during the Second Temple period was simply the result of the God-fearing Jews’ apprehension that further exile could only be avoided by obeying God’s laws. From the “Set Apart”—who became the Pharisees, to the Traditionalists, and finally, the Zealots, all of these movements were established to promote the pure observance and practice of God’s precepts. The Hellenists had determined that God’s laws were a burden, and had preferred, rather, to mingle with nations. In most cases, international forces were brought into the three major conflicts listed above by those who opposed the religious purists. And, in turn, the liberal factions compromised their faith by bending to the norms of the current world empire; be it Persian, Greek, Syrian, or Roman.

On Keeping the Passover

The following quotations should be self-explanatory. These precious early writings prove that the Apostles and their immediate appointees—the first overseers and pastors—did, in fact keep the Passover as required by the Law of God. Yes, the Early Church, not just in Judea but in the Asian churches of modern day Turkey, kept the Law.Emphasis added.

Eusebius, Church History, Book V.

Chapter 23. The Question then agitated concerning the Passover.

1. A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be.

Chapter 24:

1. But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him:

2. We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate.

3. He fell asleep at Ephesus.

4. And Polycarp in Smyrna, who was a bishop and martyr...

6. All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven.

7. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘We ought to obey God rather than man.’ Acts 5:29

From Against Heresies, Book III, Ch. 2:4:

Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I [Irenaeus] also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time. CONTINUE READING The Forgotten Age of Judah at Amazon:

[1] IGNATIUS to the Magnesians, Apostolic Fathers, Lightfoot & Harmer, 1891 translation.

[2] Shurer, A History of the Jewish People in the Time of Christ, Div. 2, Vol. 2, P. 40.