“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.” (Matthew 7:6)

“But Jesus remained silent and gave no answer.” (Mark 14:61)

There is a constant urge to speak; this urge resides within us, pushing us to utter what complaints we have, and if we fail to express what we think is wrong with the world, we deem ourselves cowards. But what if we are surrounded by swine, by dogs and by devils; what if, truly, the group of people that we think are on the side of good, are merely what they claim to be fighting against? What if we are in the midst of swine, and what we assume to be good are merely shadows subject to our prejudice perceptions? The words that we hear as principled, could they just be the barking of dogs? The statements of those who we look up to as upstanding citizens, could these just be resounding mirages masquerading the grunting of pigs? Looking around us, there are times that we should stop and think, Are we but swine who think ourselves sheep? The shepherds who we look up to, are these merely cattle farmers? The teachers who we revere, may these just be dog sitters? If so, then we are to expect to hear barking and oinks. But if we can see the swine and hounds, then silence shall be our repose. For in such an atmosphere, what is the point of speaking? They will say it is to change the hearts of the people. But how can we convince those who bark and wallow in the mud, and declare to the rooftops that they love to bark and they love to soak in filth? Can we blame a dog for barking, and do we get angry at pigs when they role in mud? It is to be expected. At this point, nothing should surprise us.

“For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.” (Ecclesiastes 1:18) Reading much history makes a man neither fazed nor surprised; for in knowing of the events of the past, we came to the awareness of what Solomon said: “What has been will be again, what has been done will be done again; there is nothing new under the sun.” (Ecclesiastes 1:9) When perusing through Josephus’s history on the Roman-Jewish War, and seeing the chaos, the fanatical tribalism, seeing how one group hated another for saying that they did not believe in fighting against the Roman Empire; reading of how Jews murdered non-Jews because they believed a certain town belonged to them, or of how Jews butchered other people in hysterical madness; the torrent of blood, the perpetual rivers of gore, the laying waist of cities and towns, the merciless slaughter — when one reads of all this, one sees the same evils in modern times. Looking at history is like taking the face of the future against a mirror, seeing its younger self, and how its face only changed in some details but kept generally the same symmetry and patterns. Mankind is constantly falling into the same forms of deception, the same mannerisms that lead to chaos and disorder and which come under the mask of ‘revolution’. They will say that they want justice for the poor or the working man or the ‘common man’, when they only enslave those whose support they rally. When Lenin was in Switzerland on board the train for Germany to get financed for his Bolshevik revolution, his socialist followers sang outside for him:

“Arise, the workers of all nations! Arise, the oppressed of the earth! For justice thunders condemnation! A better world’s in birth.”

It was this very Lenin who these have-nots had praised who said: “There is no morality in politics. There is only expediency.” Expediency for what? For power and nothing more. It was this very Lenin who exclaimed: “What we want is power! Power that is limited by nothing!” He then turned to his men and continued: “We want a merciless mass terror against all enemies of the Revolution!” And here lies the motivation of every revolution: they will ride on the backs of those who rally for them, pointing the finger to the opposition as the ‘enemy of the people’ when the truth is that they are only angry because they are the ones not in power.

Lenin’s drive for power manifested in mass murder. He had moderate communists mass murdered because he saw them as a threat to his zealous utopianism. He had 10,000 people butchered in Georgia and 50,000 people exiled to Siberia as part of his purging of opposition. (See Brownell, The First Nazi, ch. 6, pp. 99, 105-6) The rebel becomes the tyrant. The rebel mocks the status quo and the establishment until he becomes the status quo and the establishment. All of his expressions of zeal, all of his hollering and remonstrances, is smoke which he blows to fog your vision, to distract you from his true motivation of power.

All of his complaining about so called injustices are a face to mask his jealousy that simmers because someone else is in power. It is the cry of the mob of Sodom when they told Lot: “he has become the judge!” (Genesis 19:9). They will take one point of contention, one single thing to complain about, and exaggerate it to its most extreme level, to the point where they will start an entire revolution, an entire war, and end with entire massacres, starting with this one thing that they protested about. You see this in our own time with the riots of 2020 and the continual racket of the current day communist: almost the entire police force of the United States is decent and possessed of integrity; but they will take a few stories — most of which are distorted to fit their narrative — and exaggerate them to the point that they will holler about abolishing the police, how “all cops are bastards” and how a revolution of the have-nots should be done against the haves (hence the destruction of businesses in the summer of 2020). This is the exaggeration towards insanity which all rebels use for their own desires; a cancer which has been festering in the soul of mankind since the beginning of time. They took the Breonna Taylor story and tried to make it as though White police officers just murdered an innocent Black woman; it turned out, as the jury concluded, that the officers were justified because they were returning fire to Taylor’s boyfriend who had shot his gun first. They did the same thing with the Michael Brown case. They tried to make it out that the officer, Darren Wilson, just murdered an innocent Black man, when the reality was that Brown had tried murdering Wilson with his own gun.

According to Wilson, Brown taunted him by saying “you’re too much of a fucking pussy to shoot me” and then went for his gun and twisted it, pointing it at him, into his hip area. Wilson, the court concluded, was entirely justified to shoot and kill Brown. Regardless of this, riots had broken out without the slightest care for evidence or the conclusion of the court, because those who backed the narrative against the officer had to stoke up that racial strife that causes only misery and perpetual rage.

On and on, these narratives continue to be pushed by the perpetuators of rage. All the while, the main face of the anti-police movement, Black Lives Matter, has received tens of millions of dollars from the Open Society Foundation, which is ran by Jewish billionaire George Soros. The ways of the rebel are such, that they will twist the truth, and then take that twisted truth and exaggerate it as much as possible, and then scream and holler for blood to be spilt over it. This is exactly what happened in the murder of Jesus Christ by the Jewish mob. It was true that Christ declared Himself King, but it was not true that He was interested in overthrowing the Caesar. But the Jews took a truth — that Christ spoke of a Kingdom — and twisted it.

They then took this distorted truth and tried to blame Christ for insurrection; their accusations were then adorned with another exaggeration: their patriotism for the Empire, which they had expressed with utter zealotry. Thus they cried out to Pilate: “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar.” (John 19:12) When they cried out for his death they exaggerated their patriotism again: “Away with Him, away with Him! Crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar!” (John 19:15)

An exaggerated lie was reinforced by exaggerated loyalty to the state. Their patriotism was obviously exaggerated, since when it came down to it, the Jewish mob demanded the release of Barabbas, a terrorist who partook in a revolution against the Roman Empire. So they called for an insurrectionist to be freed, while calling for the death of a man in the name of loyalty to the Caesar. Such was the utter dishonesty of the Jewish lawyer sector. When the exhortations of the mob and the agenda of leaders is not for truth but for the satisfaction of egoism, dishonesty is always utilized.

The real motivation was not loyalty to Caesar, but envy. As St. Matthew recorded, Pilate “knew that it was out of envy that they had delivered him up.” (Matthew 27:18) And thus lies the true spirit of the revolutionary: jealousy. He is jealous that he is not the one in power, jealous that he does not hold the monopoly on violence that he complains so often about, jealous that he is not the one shedding blood. It is the mind of a murderer which possesses him, only that he wishes to commit murder under the legality of the state and on a scale more massive than any single killer. In the story of the death of Christ, we find the image of revolution in its entirety. Not only were the Jews crucified by the Romans, experiencing the murder of the Messiah they rejected, they also committed mass suicide, just like Judas. The story of the death of Christ illuminates in the destruction of the Jews, with all of its horrors and self-destruction. We even find in the story of Christ the aftermath of a horrid revolution. For if the Jews had accepted Christ as their King, they would have never followed the plethora of rebels and false messiahs who led them in revolution against the Roman government. Revolution leads to more revolution, and the revolt against Christ only enabled the storm of blood that twisted and twirled through the air of Judea, when the Jews unsheathed their swords not only against Rome, but against one another. Josephus speaks of a certain Jew named Simon who, during the turbulence of the Jewish-Roman war, sparked a revolution of the have-nots against the wealthy:

“But as for the Acrabbene toparchy, Simon, the son of Gioras, got a great number of those that were fond of innovations together, and betook himself to ravage the country; nor did he only harass the rich men’s houses, but tormented their bodies, and appeared openly and beforehand to affect tyranny in his government.” (Josephus, Wars, 2.22.2)

These bandits did not limit their despotism to Judea but “plundered the country of Idumea” (Ibid) which lied in Arabia. Here lies the spirit of Lenin, lingering about in antiquity. There were many people like this in Judea before and during the war with Rome; it was as if the entire land was plagued with anarchy and lawlessness. One of the most notorious of these revolutionary bandits was one John, a Levite who was from the area of Gischala, described by Josephus as “a very cunning, and very knavish person”, “a ready liar,” “a hypocritical pretender to humanity, but where he had hopes of gain, he spared not the shedding of blood” (Josephus, Wars, 2.21.1).

John was working to cause a revolution, not against Rome, but against the Jewish ruler over Galilee, Josephus (whose real name was Yosef ben Matityahu), who would later become the historian who wrote the main source we have for the Roman-Jewish War. John gathered together a gang of four hundred men who mainly came from Tyre in Lebanon and together they “laid waste all Galilee” (Ibid). But John could not take power with his gang alone. He needed to be connected to the true power structures and gain financial leverage. He managed to impress Josephus who then intrust “him with the repairing of the walls of his native city [Gischala]” and received funds from the wealthy citizens of Judea.

He began to contrive his conspiracy to murder Josephus and take power over Galilee. He came up with an operation of deception. He would order his men to intensify their robberies with the hopes that he would be the one who would stop them and thus become the hero of his own creation of chaos. If this did not happen then he would simply blame Josephus for doing nothing against the robbers and of being negligent to the people.

So the terrorist becomes the counter-terrorist, just as the US government will arm terrorists and then tell us about a “war on terror.” Yet again, there is nothing new under the sun. John also sparked a decimation of false propaganda in order to cause revolution against Josephus, by slandering that Josephus was giving up his government to the Romans. The conspirators against Josephus wanted to lay a trap for him. A group of young thieves from the village of Dabaritta stole from Ptolemy costly garments, many silver cups and six hundred pieces of gold and then gave the stolen goods to Josephus.

Josephus then reproached them and gave the stolen items to Eneas, the most powerful man in Taricheae, with the intention of sending them back to Herod Agrippa. The young thieves soon ran away at night time and went to numerous villages and made declarations that Josephus was a traitor to the Jewish people because he was going to return what was stolen by them to Agrippa. So much rage did these exclamations stoke, that great chaos and disorder manifested in the villages, with a multitude of people running into the hippodrome at Taricheae, and crying out that Josephus should be burned alive.

Here we find a most remarkable example of ravenousness and a mobbish pathology that is rooted in a sinister paradigm devoid of remorse and self-reflection. These thieves robbed gold and silver that belonged to the government, and when Josephus made it clear that what was stolen would be returned to the state, not only did the thieves get upset, but the common multitude flew into a rage, because they believed that what was not rightfully theirs was owed to them. Here we see the mentality of the have-not wanting to steal what is not his; here we see the phenomena of the psychopath, believing that the world owes him something. And when what he steals is taken from him, he is consumed by hatred, and even the people — who did not steal the gold nor the silver cups — were enraged. Not only do we see the absence of introspection and principle, but an hysterical tribalism that holds the tribe as perfect and exempt from criticism. Even though the gold belonged to Agrippa, Agrippa was an enemy of the Jewish people and thus it was permissible to steal from him for the good of the Jewish people.

Josephus was asleep while the mob was seeking for his blood. All of his friends and all of his guards had fled, except for four persons who stayed. As Josephus slumbered he was awakened by the loyal four as the mob outside was preparing to set his home to the flames. Josephus came before the mob with his clothes rent and ashes on his forehead. The people saw him and were astonished at his humble appearance.

“I did neither intend to send this money back to Agrippa,” spoke Josephus to the mob, “nor to gain it myself; for I did never esteem one that was your enemy to be my friend, nor did I look upon what would tend to your disadvantage, to be my disadvantage.” Instead, Josephus explained, he wanted to use the stolen money to build walls around Taricheae to prepare it for the war with the Romans: “O you people of Tarichaea, I saw that your city stood in more need than others of fortifications for your security and that it wanted money, in order for the building it a wall.” (Josephus, Wars, 2.21.3)

The people of Tarichaea then began to sympathize with him, but the people of Tiberias were not satisfied and still wanted to overthrow Josephus. They began to fight right there in the midst of the crowd to which Josephus condemned for their rashness. The majority of the mob had left, but two thousand of them remained to continue their strife with Josephus. The most prestigious of this crowd entered the home of Josephus demanding answers. Josephus had told them that he would answer any questions they had. He drew them into the farthest room within the house, had the door locked and the rebels whipped until their flesh had ripped open and their entrails were exposed. He kept them alive and had them sent out upon which moment the rest of the mob saw them and were horrified and fled. (Ibid, 5)

What is fascinating about Josephus is that he recounted in his writings of having a dream in which God told him of the “future calamities of the Jews, and the events that concerned the Roman emperors.” (Ibid, 3.8.3) He wrote this in the context of the battle over the town of Yodfat, one of the most vicious and bloody battles in the Roman-Jewish conflict, right after the battles over Jerusalem and Masada. It lasted forty-seven days wherein the Hebrews beheld with terror the massive catapults of the Roman military machine. Josephus led the Jews in that battle, but seeing that defeat was inevitable, and remembering his dream, he decided to surrender the town and himself to Rome. When he reflected on his dream, before delivering himself to the Romans, he at first conjectured on the meaning of the dream, but all of a sudden at that moment:

“was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, and said, — ‘Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans; and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly, that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.” (Ibid, 3.8.3)

Josephus sees himself as both fulfilling prophecy and pleasing God by surrendering to the Romans. He also sees the surrendering as a good thing because it meant the preservation of his life. But a mob of Jews who were near him did not want him to preserve his own life, but to join them in their mass suicide. They exclaimed to him: “although the good fortune of the Romans hath made thee forget thyself, we ought to take care that the glory of our forefathers may not be tarnished. We will lend thee our right hand and a sword; and if thou wilt die willingly, thou wilt die as general of the Jews; but if unwillingly, thou wilt die as a traitor to them.” (Ibid)

To kill yourself for “the glory of our forefathers” is truly foreign to the true Jewish religion. This tells us something about what Judaism had become and was becoming — it was getting closer to paganism and leaving the original root. The idea of suicide for one’s ancestors is found in Japanese paganism, but not in the Bible. The Zen Buddhist priest, Kumazawa Taizen, made clear the concept of dying for the ancestors:

“The Japanese people, possessed of a radiant history, must do their utmost to extinguish self and serve the public good, thereby bringing no shame on their ancestors. Japanese boys must not only serve their country but find a place to die.” (See Victoria, Zen War Stories, ch. 7, p. 131)

Judaism was beginning to be corrupted and embraced things like suicide for ancestors. Suicide had nothing to do with authentic Judaism and even Josephus — who was a priest — corrected these Jews when he told them: “the souls of those whose hands have acted madly against themselves, are received by the darkest place in Hades” (Josephus, Wars, 3.8.5). Everyone has heard about Masada and we have heard incessantly about how the Jews committed mass suicide as a last-ditch effort not to submit to the Romans. But the reality was that suicide was common place as a theological principle, even though it went contrary to the true Jewish faith.

While suicide is expressed with disdain and against the law of God, Josephus makes mention that self-murder in war was part of the laws of the Jews (ibid, 3.8.8). The law of the Jews, not the law of God, was decayed, and it makes one wonder if Christ had this in mind when He said: “You leave the commandment of God and hold to the tradition of men.” (Mark 7:8) It was this tradition of men that led the Jews to self-destruction. The Jews who tried to convince Josephus to kill himself all committed suicide. It was the spirit of Judas that possessed them; that spirit that got the traitor to put himself through strangulation. “And he went away and hanged himself.” (Matthew 27:5) Christ was the Incarnation of pure human nature; He was very God and very Man, and His humanity was of the sinless condition that was within the original design of man. To murder Christ was to murder humanity itself. Thus Judas, in destroying humanity, destroyed himself.

This spirit of suicide lingered in the soul of the Jews who, after demanding the crucifixion of Christ, declared: “His blood be on us and on our children!” (Matthew 27:25) There are many stories of mass suicide recorded by Josephus. He details the story of one Simon who slaughtered the Jews of Scythopolis because they sided with Rome. As the historian writes: “he came every day and slew a great many of the Jews of Scythopolis and he frequently put them to flight” (2.18.4). When he was finally cornered by the Jews of Scythopolis he decided to murder his entire family before taking his own life:

“he caught his father by his gray hairs, and ran his sword through him — and after him he did the same to his mother, who willingly received it; and after them he the like to his wife and children, every one almost offering themselves to his sword, as desirous to prevent being slain by their enemies; so when he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed his entire sword into his own bowels.” (2.18.4)

To plunge your sword into your stomach is exactly what the Japanese samurai and nationalists did in the ritual of seppuku in which one shoved the blade into his own stomach. Truly the Jews had entrenched themselves into a diabolical cult and had cut themselves off from the authentic faith of Moses; they had become a new religion altogether. It reminds one of what horrors Judea had become a house for, since when Christ resided in that land, He was murdered. Truly the country had become a sinister place. When Christ was in Judea “there met him out of the tombs a man with an unclean spirit. He lived among the tombs. And no one could bind him anymore, not even with a chain, for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces.” “Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones.” When Christ asked for the demon’s name he responded: “My name is Legion, for we are many.” (Mark 5:2-9).

Many demons had found an abode in Judea, revealing that the place truly had turned to the darkness. This turning to the diabolical arts was amongst the Hebrews in antiquity. In a quote from the Nishmat Chayim it reads: “it happened to a certain holy man, that he gave a penny to a poor man, on the eve of the new year; and his wife provoked him, and he went and lodged among the tombs, and heard two spirits talking with another.” (See Gill, An Exposition on the New Testament, Matthew 8:28)

There was a particular belief amongst the ancient Jews that the souls of the dead transformed into devils, and since there was a strong belief that the soul still lived in the body twelve months after death, people would reside in the tombs to partake in necromancy or communication with the dead, and thus would contact demons. Chrysostom spoke of this belief: “Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.” (Vict. Ant. e Cat. in Marc., see Chrys., Hom. in Matthew, 28). Theophylact also spoke of this belief: “They dwelt among the tombs because the demons wish to inspire the belief that the souls of those who have died become demons.”

Such a practice would most definitely bring about a plague of violent madness. “Who dwelt in the tombs,” writes St. Bede, “because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones.” Even before Christ, this ritual was being done, as the Book of Isaiah testifies:

“I have stretched out My hands all day long to a rebellious people,
Who walk in a way that is not good,
According to their own thoughts;
A people who provoke Me to anger continually to My face;
Who sacrifice in gardens,
And burn incense on altars of brick;
Who sit among the graves,
And spend the night in the tombs” (Isaiah 65:2-4)

The ritual of being in a tomb and contacting the dead was not an isolated thing that Christ confronted, but a very common phenomena that had a ubiquitous presence in Israel. This was something that had become common place.

The decay was there; the madness was rife amongst the populace; the simmering rage was on the verge of boiling over. All of this hellish atmosphere eventually erupted into the dystopian land that Judea was to become before the outbreak of, and during, the Roman-Jewish War. In the Gospels you can get a sense of the racialism that had plagued the Jews, and in the history documented by Josephus you can see its bloody manifestation.

When Christ said: “You will seek Me and not find Me, and where I am you cannot come” (John 7:34), the Jews asked amongst themselves: “Where does He intend to go that we shall not find Him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?” (John 7:35) The question is telling. If Christ was not to be found, would that mean that He would be with the Greeks? Since, in their own minds, they as Jews would never mingle with Greeks (or gentiles for that matter), thus demonstrating their own tribalism. The Jews did not like that Christ was enflaming the hearts of the gentiles with zeal for Him. When they saw that Greeks were “among those who came up to worship at the feast” when Christ arrived at Jerusalem, the Pharisees said amongst themselves: “You see that you are accomplishing nothing. Look, the world has gone after Him!” (John 12:19-20)

The contempt for the foreigner was manifested in the Jews’ use of the Court of the Gentiles for their own market. They used the only place in the Temple for non-Jews to pray to sell merchandise and make money. In this, the soul of humanity meant nothing; what was important was that the Jews were earning cash. They certainly could not use the area where the Jews observed their rites to sell things, that would be sacrilege. So, then, use the place where non-Jews pray, since apparently — in their own perverted minds — God does not care for the soul of the non-Jew. Such was the corruption of the time. Christ, seeing such abuses, armed Himself with a whip and drove out the merchants who had been prostituting His Father’s House. When the Disciples saw Christ, with martial tenacity, reigning down His fury on such profiteers, they remembered the Psalm: “Zeal for Your house has eaten Me up.” (John 2:17) This verse is from Psalm 69, and the line before it makes for quite a fascinating observation:

“I am become a stranger unto my brethren, and an alien unto my mother’s children.

For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.” (Psalm 69:8-9)

So before His zeal is ignited, Christ makes it known that He is an outsider of His people — the Jewish people —, stating that He is essentially a foreigner, a stranger. Christ was outside of His people, a stranger to them, and He had zeal against abuses that His people were doing to foreigners, declaring after He stormed against the merchants: “It is written, ‘My house shall be called a house of prayer,’ but you have made it a ‘den of thieves.’” (Matthew 21:13) The line, “den of thieves”, is from the Book of Jeremiah where God said: “Has this house, which is called by My name, become a den of thieves in your eyes?” (Jeremiah 7:11) Surely, the Temple was a den of thieves when Christ was there, and the Jews were abusing their power to exploit the Court of the Gentiles.

The racialism and tribalism of the Jews eventually exploded in their hatred and violence towards Rome and the Greeks in Caesarea (whom Josephus also calls Syrians). In the beginning stage of the conflict, a terrifying rage was amidst the land as it decayed into a dystopian and lawless place. Josephus recounts of how “a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus the flame was every day more and more blown up, till it came to a direct war.” (Josephus, Wars, 2.13.6)

The Jews had become so lost in their desire for a state that they deemed those Jews who did not want war with Rome as not deserving of life nor property.

This madness escalated to where the Jews wanted to drive the ethnic Greeks out of Caesarea. This began when the Jews made the claim that Caesarea belonged to them because it was built by a Jew, Herod the Great, who was an ethnic Arab whose family had converted to Judaism. Thus, since the town was built by a Jew, Greeks were not allowed to live amongst Jews. This ethnic tension was described by Josephus: “those Jews who were mixed with the Syrians that lived there, raising a tumult against them. The Jews pretended that the city was theirs, and said that he who built it was a Jew, meaning king Herod. The Syrians confessed also that its builder was a Jew; but they still said, however, that the city was a Grecian city; for that he who set up statues and temples in it could not design it for Jews. On which account both parties had a contest with one another; and this contest increased so much, that it came at last arms, and the bolder sort of them marched out to fight; for the elders of the Jews were not able to put a stop to their own people that were disposed to be tumultuous, and the Greeks thought it a shame for them to be overcome by the Jews.” (Josephus, Wars, 2.13.7)

Fighting broke out and the Jews defeated the Greeks. But, eventually, the Greeks killed every Jew they found in Caesarea. Josephus describes how “the people of Caesarea had slain the Jews that were among them … in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants”. The Jews then “laid waste the villages of the Syrians, and their neighboring cities, Philadelphia, and Sebonitis, and Gerasa, and Pella, and Scythopolis… they entirely demolished Anthedon and Gaz; many also of the villages that were about every one of those cities were plundered, and immense slaughter was made of the men who were caught in them.” (Josephus, Wars, 2.18.1). Josephus describes the chaos as such: “the preservation of the one party was in the destruction of the other; so the daytime was spent in shedding of blood, and the night in fear”. (Ibid, 2.18.2). The violence between Greek and Jew escalated into a war of genocide, with both sides trying to exterminate each other. The hellish reality was detailed by the historian:

“It was then common to see cities filled with dead bodies, still lying unburied, and those of old men, mixed with infants, all dead, and scattered about together: women also lay amongst them, without any covering for their nakedness; you might then see the whole province full of inexpressible calamities, while the dread of still more barbarous practices which were threatened, was every where greater than what had been already perpetrated.” (Ibid)

And yet, if the Jews had followed Christ they would have abided by St. Paul:  “There is neither Jew nor Greek” (Galatians 3:28).

When the Jews had attacked the city of Scythopolis, there were Jews within it who fought side by side with the Greeks against their fellow Hebrews. This angered the zealous Jews so much that they wanted to murder these other Jews as traitors. Josephus speaks of one Jewish warlord named Simon who “came every day and slew a great many of the Jews of Scythopolis” (Ibid, 2.18.4).

The Jews’ obsession with Jerusalem drove them to madness, as if they were drunk off of their fantasy of a pure, Roman free, Jewish state. The tribalism, the ethnic tension, and all of the horrors that came with these, escalated into the final straw before the outbreak of the Roman-Jewish war: this was when the governor of the Temple, Eleazar, decreed that that no sacrifice would be made for a foreigner, not even for the Caesar himself. It was a custom, in order to maintain good relations, for the Jews to make a sacrifice for the Caesar (in essence to pray for their enemies), and thus to reject this custom was a declaration of war against the authority of Rome. In the words of Josephus:

“At the same time Eleazar, the son of Ananias the high-priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Cæsar on this account: and when many of the high-priests and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. These relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple.” (Josephus, Wars, 2.17.2)

Rejecting the sacrifice of the foreigner is reminiscent to the Jews crowding the place of prayer for the non-Jews so that they could sell their merchandise. The Temple was to be a house of prayer for all peoples (Isaiah 56:7), and Christ, seeing that they were spitting upon the acceptance of the foreigner, took out His whip and beat the thieves out of zeal for His Father’s House. Christ tried to correct the Jews on this spurning of the gentiles, but they continued in their vitriol, and it culminated into the rejection of the sacrifice of Caesar himself. The same evil continued and manifested into a declaration of war. The warning was not heeded to, but reproached, and blood was the end result.

The witchcraft and occultism of the Jews was strong in ancient times. Christ went to war with it, but the Jews continued on with it. They spiraled downwards into their paganism, and it manifested itself in the most nightmarish way, with Jews completely disconnected from the holy laws that God’s hand engraved on stone, and acted like the heathens of antiquity, murdering gentiles by the hundreds of thousands, anointing themselves with the blood of non-Jews, taking their entrails as trophies and creating rivers of gore. The Roman historian Dio Cassius wrote of this horror:

“Meanwhile the Jews in the region of Cyrene had put one Andreas at their head and were destroying both the Romans and the Greeks. They would cook their flesh, make belts for themselves of their entrails, anoint themselves with their blood, and wear their skins for clothing. Many they sawed in two, from the head downwards. Others they would give to wild beasts and force still others to fight as gladiators. In all, consequently, two hundred and twenty thousand perished. In Egypt, also, they performed many similar deeds, and in Cyprus under the leadership of Artemio. There, likewise, two hundred and forty thousand perished. For this reason no Jew may set foot in that land, but even if one of them is driven upon the island by force of the wind, he is put to death. Various persons took part in subduing these Jews, one being Lusius, who was sent by Trajan.”

From following the laws of Moses the Jews descended into the sinister ways of demons, acting more like Aztec pagans or the French revolutionaries of the 18th century, or the killers in the Rwandan Genocide. The darkness that Christ battled continued to spread and grow thicker until it made its presence ubiquitous in the soul of Israel. “But this hour belongs to you and to the power of darkness.” (Luke 22:53)

In this history we find all of the modern evils: revolutionary movements that soak the earth with the blood of those they claim to be for; bloodlust that manifests itself within a dystopian nightmare of bandits and paramilitaries; the mass murder of the innocent without any remorse, soulless multitudes with thievery and slaughter dominating their minds; undermining the cohesiveness of society with the hollering of the mob; killing and slaying that goes beyond the necessities of war and satisfies a dark lust that could only be rooted in the realm of demons that whisper incomprehensible evils to the minds of man. What we see here is the phenomena of the battle over the human mind.

What we see here is the Jew without Christ. What we see in the Jewish-Roman war is the entirety of madness, with racism, class warfare and the rejection of human life, all of the evils that we see today. Why, then, should anything surprise us? Why then must we act shocked when we see an evil being promoted which was being done thousands of years ago? The ahistorical are shocked, but those who read history only see the continuation of the past. From the murder of the prophets, to the murder of Christ, to the Jewish revolution against Rome, to the rise of communism and to the rise of Sodom today, the madness that possessed the Jew in antiquity is still amongst us. This battle is still obviously ongoing, and just as in the Jewish war, the rebellion contains Jews heavily involved. From murdering Christ they spread rebellion and have uplifted Sodom. The rise of Sodom in the United States can be greatly contributed to Jewish operatives. In the words of Amy Dean from Tikkun Olam: “In fact, Jews can claim a fair share of the credit for bringing Americans to a tipping point of accepting marriage equality.” It was Jewish activists who were at the forefront of defeating the Defense of Marriage Act. Hadar Susskind, of the Jewish political organizations Bend the Arc Action and Bend the Arc PAC: stated: “We did it in a variety of smaller ways … [We had to] get rabbis signed on, get other community leaders signed on, do calling drives, get people engaged with their state legislators.”

Susskind contributed much of this work to Jewish groups such as Jewish Community Action (JCA) in Minnesota, Jews United for Justice in Maryland, and Bend the Arc’s regional offices in Los Angeles and the Bay Area in California. The rebellion still continues; the undermining of societal cohesiveness by revolting against moral principles; the subversive action against all that is holy — it continues. From revolting against the law of God by encouraging cult suicide, to commencing Communist revolution, to advancing Sodom, Jewish operatives and ideologues have always managed to show the world how much he hates God. “Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, who have received the law by the direction of angels and have not kept it.” (Acts 7:52) The Apostle Paul describes the Jews as those who “killed the Lord Jesus, and the prophets, and have persecuted us, and please not God, and are adversaries to all men” (1 Thessalonians 2:15). Was not the biggest figure for getting conservatives to accepting Sodom Milo Yiannopolous, a homosexual Jew? These people run not to the heavenly Jerusalem, but rather revere the earthly Jerusalem called by St. John, Sodom and Egypt (Revelation 11).

But almost nobody wants to address the Jewish issue, and those that do tend to be of the Nazi persuasion. But if Christians dealt with this issue — in a balanced way, without any madness or hatred — then the discussion on the Jews would not be so polarizing. There is a history of perpetual rebellion amongst the Jews, and it is always a revolt against that which is good. “Their feet run to evil” says the prophet Isaiah, who then describes their works as “Speaking oppression and revolt” (Isaiah 59). Running to evil and sparking revolt, here lies the rebellion of the Jews in only a few words. We can complain about gay marriage, we can complain about socialism all we want, it is all meaningless unless we address the root problem, and that is Jewish rebellion. Was it not the Jews who orchestrated the murder of Christ? Thus, we cannot speak of what is antichrist — Sodom, anti-Christianity — without speaking of the original agents of what it means to be truly antichrist, those who murdered Christ. Until an awareness of Jewish machinations is sparked, we will be surrounded by pigs and dogs, and silence shall be our repose.