In order to truly understand the scope of the Bible — and the teachings of the Gospels — we have to go back in time and try to put ourselves in the society and culture of the apostles — and the Israelites before them.
All too often modern Christians impose our own understandings of certain words and phrases without bothering to consult a Bible concordance to better understand the original meaning of crucial words — words that would have had completely different meanings to hellenized Israelites in Judea at the time of Christ’s advent.
One of the most misunderstood concepts in the entire Bible is “the world” — when modern Christians read those words, they automatically think of the entire planet Earth and all the inhabitants in it, but that is not at all how the apostles in Judea would have understood it.
A favorite go-to verse for most universalist Christians is Matthew 24:14,
“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”
As we have previously demonstrated, the apostles understood “all nations” to refer only to the original Genesis 10 nations or tribes and their descendants — the apostles would never have understood this phrase to mean what it does today — that is, as multi-ethnic geo-political countries or nation-states into which our “world” is now divided.
And the phrase “all the world” here in Matthew 24:14 is translated from the Greek “oikoumené” (Strong’s 3625), which means,
“…the inhabited world, that is, the Roman world, for all outside it was regarded as of no account.”
And before the Romans, the Greeks understood it in the same confined sense:
“It was “originally used by the Greeks to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, ‘the entire Roman world;’ still later, for ‘the whole inhabited world'”
We can see in this definition how over time this concept became universalized to include the entire planet — as Adamic man explored and settled the entire planet — most notably with the Phoenicians and then their White European descendants.
But the apostles would have understood it as the Greeks and Romans did — the territory inhabited by their own people — alien tribes or races would not have been included in their “oikoumené” — they would have been “regarded as of no account.”
We can see, therefore, that the Great Commission of which Matthew 24:14 speaks is clearly confined only to the Greco-Roman “world” which was inhabited by the original Adamic nations or tribes — the “generations of Adam” — who were direct descendants of Noah.
We recommend that you read our essay, “The Great Commission — Did Jesus Christ Intend The Gospel To Reach Everyone On Earth?“
And we find confirmation of the limited scope of the Great Commission in the Adamic tribes to whom Paul wrote his epistles — the Thessalonians, Corinthians, Romans, Colossians, Ephesians, etc. — among whom “the twelve tribes [of Israel] scattered among the nations” could be found.
This is why Paul did not write epistles to non-Adamic peoples — “barbarians” — such as the Bantus, Hottentots, Pygmies, Mongols, and Australian Aborigines — he would have regarded them as of “no account.”
Paul confirms this idea in Romans 10:18,
“But I say, Did they not hear? yes, indeed — ‘to all the earth their voice went forth, and to the ends of the habitable world their sayings.'”
Another Greek word that is translated as “the world” is “kosmos” — which is used in John 3:16, perhaps the most oft-quoted verse of the New Testament by universalist Christians:
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
“The world” here does not in any way refer to the entire planet or the “universe” — from the Greek word “kosmos” — Strong’s 2889 — which is where we get the English word “cosmetic” — which means “an ordered arrangement” — in other words, it describes how the Greco-Roman world was ordered or arranged by Adamkind.
Matthew 13:38 uses this term — “kosmos” — when he recounts Christ’s parable of the wheat and tares,
“The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one”
The “field” here is compared to the “kosmos” — or the “ordered arrangement” of the “oikoumené — the known inhabited Greco-Roman “world” — and that “world” is “arranged” in such a way that there are “good” and “bad” seeds — those who hear Christ’s words and follow him, and those who are not His sheep.
Like Matthew, Mark uses the term “kosmos” when describing The Great Commission:
“And He said to them, ‘Go into all the world and preach the gospel to every creature.'”
—Mark 16:15
This verse is another example which universalist Christians will robotically quote to justify their universalist worldview — believing that the Gospel should be taken everywhere in the planet and preached to every “creature” — every biped hominoid, regardless of whether or not their lineage can be traced back to one of the original Genesis 10 nations — the so-called “gentiles.“
Again, Mark tells us that Christ commanded the Israelites in Judea to go out into the “ordered arrangement” — or kosmos — of the Greco-Roman oikoumené — the known inhabited “world” — and preach the Gospel to every “creature” therein.
“Creature” here derives from the Greek word “ktisis” — Strong’s 2937 — which refers back to the Adamic creation when God created Adam from the dust — as Strong’s defines it:
“…(creature) which is founded from nothing (this is also the sense of this term from Homer on); creation out of nothing.”
In 2 Corinthians 5:17, Paul uses this same Greek word — ktisis — when he refers to Mark 16:15:
“Therefore if anyone is in Christ, he is a new creation. The old things have passed away; behold, the new has come into being.”
Inspired by the words of Christ — having those words “breathed into him” — Adamic man — who is “born from above” — from Adam — becomes “reborn” as a “new creation” — as Christ explains to Nicodemus in John 3:3-4.
And what of the Hebrew Israelites — when we read “the world” in the Old Testament, how would they have understood this idea?
When the Greek Septuigent was translated into Hebrew — the Greek term “oikoumené” was translated into Hebrew most often as “gé” — Strong’s 1093 — which means,
“…the physical earth [or land]; (figuratively) the “arena” we live in which operates in space and time which God uses to prepare us for eternity.”
Like the later Greeks, the Israelites would have understood “gé” to be very context-related — and refers to the land which they inhabited — the physical “arena” where the Adamic creation takes place and then inhabits — not necessarily the entire planet as such because the 12 tribes of Israel were confined to a very particular “arena” — which would expand as both the Greek and Roman Empires expanded.
Not even the most universalist Christians would try to argue that the Israelites promoted any type of universalism — they were a very clannish people who saw themselves at the center of God’s creation — and when they referred to the non-Israelite “nations” — or “goyim” — they most certainly confined that definition to only those Adamic tribes descendant of Noah — the “generations of Adam.”
We know that not all people were considered Adamic by the Israelites because Cain’s descendants are not included in the “generations of Adam” or the Genesis 10 nations — these non-Adamics would not be included by the apostles under the term “ktisis” — or Adamic “creatures.”
The Consequences Of Misunderstanding What “The World” Means
This misunderstanding of the concept of “the world” has had a disastrous effect both on Christianity and the original White Christian nations for whom the Gospels were intended.
As these Christian nations circumvented the world — at first the Catholic nations of Portugal and Spain — they took it upon themselves to bring the Gospel of Christ to all kinds of primitive, non-Adamic peoples — who have always adapted Christianity to their own native pagan beliefs — creating a hybrid form of Christianity which makes the faith to “none effect.”
We have seen the unmitigated disaster that converting non-Israelite Jews has been for the Catholic Church — a mistake that the Church compounded when it officially claimed in a Papal Bull that race was not to be a consideration in conversion.
This race-blind policy has led to the corruption of the bloodline of the original Christians of Spain — as observed by one of Spain’s leading psychiatrists.
We have seen, for example, in our three-part series on “Logos And Africa” how the native Africans have always “africanized” the Christian faith — adapting what they like to their own African superstitions and rituals — because they have always seen — correctly — that Christianity is “the White man’s religion and God.”
And while Mexico and much of Latin America is at least nominally Catholic, these peoples have also done what the Africans have — created a hybrid form of Catholicism fused with the occult and Marxism, as one commenter here noted:
“The Mexican Revolution was quite literally a war on the church and its role in Mexican society. It resulted in the secularization of Mexico, removing the church from its central role in Mexican society. In other words, Mexico had at least a generation’s head start over the United States in leftism, stripping Christianity from any societal role. The Mexicans coming into the United States today are as nominally Catholic as you would expect under such conditions. What is worse, Hispanic Catholicism is thoroughly intertwined with communist liberation theology on the one hand and syncretism with tribal religion on the other. This is not the Catholicism your typical devout American Roman Catholic. They do not share the same values as the typical American Roman Catholic, and it is a total flight from reality to suggest they do.”
Universalist Christians have been rightly blamed for aiding and abetting the flood of our White nations with these nominal Christians from Latin America and Africa — foolishly believing that because these invaders are “Christian” that somehow they will have a positive effect on our nations.
And, yes, non-Israelite Jews have taken advantage of this “loophole” in “judeo-Christianity” to encourage this flooding of our White Christian nations with the Third World — by their own admission — because fractured, multi-racial societies are more easily subverted and dominated.
“White Nationalists” have rightly demonized this watered-down, apostate universal Christianity — unfortunately to the point of rejecting all of Christianity because it has failed to protect our nations from this invasion and the resulting domination of Jewish money powers.
But the original apostles would have utterly rejected this modern, limp-wristed “Christianity-lite” — they would be shocked to discover how the Gospels have been misused to destroy the very people it was intended to strengthen and ultimately save.
The hour is late — our White Christian nations — the “camp of the saints” — are under siege by the Third World — and being systematically dismantled from within — it’s no wonder that Christ Himself wondered if he would find any true believers when He returns:
“When the Son of man cometh, shall he find faith on the earth?”
—Luke 18:8
Unfortunately, smug, arrogant judeo-Christians mistakenly believe that this warning applies only to non-Christians — not themselves.
But Christ clearly directed His criticisms toward professing “Christians” — Christians who worship “another” Jesus, as Paul warned in 2 Corinthians 11:4 ,
“For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.”
We as Christians need to take a step back — and undo the lies and distortions of universal judeo-Christianity — before it’s too late and once again reassert the faith as the apostles intended it — otherwise, we are in for a rude awakening when we stand before Christ at the day of Judgment:
“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
—Matthew 7:22-23
