On Genesis, Part 30: The Consequences of Covetousness

Most modern White Europeans, whom today are often led to believe that they live in a post-Christian society, still take for granted the Christian values with which they were raised, or at least, with which their grandparents and great-grandparents were raised, without any conception of the degree of depravity which was prevalent throughout much of the pre-Christian or non-Christian worlds. Yet those Christian values, which had been shared by Europeans for well over a thousand years, have become ingrained within us through generations of childhood education and practice and they remain in us and in our laws even if we may no longer consider ourselves to be Christians. Then, with the advent of colonialism from about the 15th century, Europeans brought those values with them, by which they had governed all of their colonies abroad, as well as having transmitted them to the non-White races whom they had also come to govern. The non-White races, however, and especially the negro races, do not maintain them very well in post-colonial modern society, and in fact, they never really submitted to Christian values even when they were governed by them. Today, any Negros in Africa who maintain any semblance of Christian values do so only as long as there is wave after wave of White missionaries or international church officials dispensing rewards for their good behavior.

When I was a child, before 1970, there were no pickup bars because women were not permitted in most bars. Some bars had a back room with dining tables, even if they did not serve food, in which women were permitted if they had a man to escort them. Those rooms had separate entrances, and signs above or near the back door would explicitly label it a “Ladies Entrance”. Otherwise any ladies entering through the bar door or without an escort would never be served. My father could take me, even at five or six years old, through the front door to sit at the bar, but he could not take my mother. Back then, my father had also taught me not to even speak to a girl unless I had been introduced to her by her parents. And I would never think of making a sexual advance towards any girl. At least most, if not all, of the other boys I knew were raised with those same values. But then, of course, we were also instilled with other basic Christian values, such as not to steal or lie or abuse those weaker than ourselves. At least most of the other boys disdained perverts, and especially Sodomites, and if they did not disdain them they dare not make any mention of it or they would also become the targets of the same chastisement which the Sodomites had been.

On Genesis, Part 29: The End of Sodom

As it is first recorded in Genesis chapter 18, Yahweh God had purposed to destroy Sodom for its sins, and when Abraham learned of that purpose, he plead for the Sodomites, having imagined that at least some of them were righteous, and he petitioned God on that basis, that the righteous not suffer for the sins of the wicked. So Abraham bargained with God, and asked him not to destroy the place for the benefit of fifty righteous men. When Yahweh agreed, he continued to bargain, all the way down to ten men, and Yahweh had nevertheless agreed, where it is recorded that He had said “I will not destroy it for ten’s sake.” With that the record of the exchange ends, and now here in Genesis chapter 19, we see that Yahweh did indeed destroy Sodom, permitting only Lot and his family any opportunity to escape. So evidently, there were not even ten righteous men among the Sodomites, and for that reason we described the altruism of Abraham as having been merely speculative, because Abraham imagined that a portion of them were righteous, but he had little direct experience to make any judgement in the matter.

The famous geographer of the early 1st century AD, Strabo of Cappadocia, did not work exclusively from first-hand accounts, but relied on the reports of others, especially of sailors and other travelers, since he probably could not have traveled by himself the entire broad world which he had labored to describe in writing, which had stretched from Britain and Ireland in the west to the Indus River in the east. He also frequently cited older writers, verifying or amending their descriptions of diverse places, and he mentioned many of those writers whose works are not lost. So, pertaining to Sodom, in the 16th book of his Geography he confused the Dead Sea with what the Greeks had called Lake Sirbonis, the Serbonian Bog on the Mediterranean coast west of Gaza which appeared to be more of a lake to early travelers. [1] But aside from that misidentification, which is evident where he named places such as Masada, he was clearly speaking of the Dead Sea. So he had described the asphalt produced by the lake, or sea, and the fires below the water which produced it [2], and then he wrote that:

Many other evidences are produced to show that the country is fiery; for near Moasada are to be seen rugged rocks that have been scorched, as also, in many places, fissures and ashy soil, and drops of pitch that emit foul odours to a great distance, and ruined settlements here and there; and therefore people believe the oft-repeated assertions of the local inhabitants, that there were once thirteen inhabited cities in that region of which Sodom was the metropolis, but that a circuit of about sixty stadia of that city escaped unharmed; and that by reason of earthquakes and of eruptions of fire and of hot waters containing asphalt and sulphur, the lake burst its bounds, and rocks were enveloped with fire; and, as for the cities, some were swallowed up and others were abandoned by such as were able to escape. But Eratosthenes says, on the contrary, that the country was a lake, and that most of it was uncovered by outbreaks, as was the case with the sea. [3]

Among the subjects discussed this evening:

• Interpreting the “kings of the east” reference in Revelation chapter 16. Asiatic billionaires and some aspects of their influence over Western governance.

• Will there be Marriage after the Resurrection? The difficulties of speculating about life in the Kingdom of Heaven. The words of Christ concerning marriage after the Resurrection.

• What to do on the Sabbath? The “rest” of Joshua.

• Why is natural selection only applied to animals, and governments seek to prevent it among humans? The lack of consciousness among the other so-called races, and the impossibility of converting them.

• How did angels get wings?

• The Trojan horse of "smart cities". Twitter, Elon Musk and the ADL. VPNs and Jewish attempts to control the internet.

• Medieval fairy tales and the wisdom of knowing that evil is genetic, in old tales about Witches, ogres, and trolls which taught children about good and evil people. Stories of trolls or leprechauns and gold are warnings of Jews (quip: leprechaun = “leper cohen”). Japanese tengu creatures relating to same phenomenon.

• Class warfare promoted by Jews.

• Deuteronomy 6:8 and wearing the law on one’s hand and between one’s eyes.

• The death of Herod and the nature of his illness.

• Secular White Nationalism, White Sharia, Islam and anti-racism. Muslims and usury.

• Rachel, indirectly cursed by Jacob, was punished and died young because she stole the household gods of her father Laban, and therefore also wanted to steal his estate from her brothers.

• The contrasting personalities of Esau and Jacob, hairy vs. smooth.

• Spirits and unclean spirits vs. phantasma, or apparitions. “Soul sleep”.

• Yahweh God, the hardening of pharaoh’s heart, the the free will of man.

• Politics, parties, compromise and betrayal. Reasons for leaving the League of the South. The lesson of Gideon.

• Benjamin Franklin on race, Blonde vs. Brunette in Europe. Tawny or brunet brethren vs. Arabs, and the Gospel dividing the wheat and tares.

• Catholics, and most mainstream Christians do not read the Bible. The pattern of our critics having not read the Bible.
  

On Genesis, Part 26: The Vanity of Ishmael

As we had discussed while having seen The Victories of Abraham in Genesis chapter 15, Abram was given great promises by Yahweh God, who also made many of those promises while binding Himself alone in an unconditional covenant, which is a sure sign that they shall be fulfilled regardless of the deeds of men. Among these is a promise that his seed would ultimately displace the current inhabitants of the land which he had been promised. Those inhabitants were listed as ten tribes of people, five of which were descended from Canaan, at least in part, which are the Hittites, Amorites, Girgashites, Jebusites, and Canaanites, these last whom, for reasons we have already stated, we would venture to identify more specifically as the Sidonians. The other five tribes were not descended from Canaan, and ostensibly, they were not even descended from Adam through Noah. The origins of two of these tribes are known from Scripture, which are the Kenites and the Rephaim. They are the descendants of Cain, and a particular family of the Nephilim. While the other three are unknown, it cannot be assumed that they are of Noah, since the purpose for the genealogies and the writing of this history in this manner was so that the children of Israel in the time of Moses could know the nature of their enemies and be able to identify them as they come to possess the land which Abram was promised, as opposed to the identification of their surrounding kindred nations who are listed in Genesis chapter 10. For that reason, we must account the Kenizzites, Kadmonites and Perizzites as having been aboriginal, and also related to the ancient Nephilim, as the meanings of some of their names also suggest. That same assertion would also be true of the Zuzims, or “roving creatures” who were mentioned in Genesis chapter 14.

So ostensibly, it is for this reason that Yahweh had instructed the children of Israel to completely eradicate or drive out all of these ten tribes, because, as we have also documented in our presentation on The Vanquished where we discussed these tribes, the Canaanites had a proclivity to practise miscegenation, which is race-mixing, with their neighbors, and these tribes were all dwelling together in Canaan for at least six hundred years until this point where Abram is promised their displacement. So in essence, and regardless of what we may think of Canaan himself, considering the circumstances of his birth, the Canaanites were breaking that same law that Adam and Eve and the children of Adam had transgressed in Genesis chapters 3 and 6, which is not to eat of the Tree of the Knowledge of Good and Evil. Their first fathers were given this law by Yahweh God, and they have no real excuse for not keeping it, except that they had forsaken Him at a much earlier time than this.

This recording has been appended to the Christogenea Saturdays program for January 27th, 2018. It merits this separate posting.

What if Jesus were descended from the Israelite tribe of Judah, as the Scripture says that He is? Well, of course He is, because the Scriptures do not lie. But what if the people known as Jews today were NOT of the tribe of Judah? Nor even of Benjamin or Levi? Then how could Jesus possibly be a Jew? The answer is easy, Jesus is not a Jew because the people known as Jews today are not of Judah. The Bible itself tells us this.

For this reason Jesus Himself told the church at Smyrna, in Revelation 2:9: "I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan."

Just in case that is not understood, Jesus also said to the church at Philadelphia, in Revelation 3:9: "Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee."

So according to Jesus Himself, the people calling themselves Jews at this time are not "real" Jews, meaning that they are not actually of the tribe of Judah. But how can that be? First, we will see that Paul of Tarsus agrees with Jesus, and the events which Luke recorded in Acts chapter 26 had actually transpired about 35 years before John recorded the Revelation.