On the Wisdom of Solomon, Part 28: The Emergent World

Throughout these late chapters of Wisdom, Solomon had described at length particular elements of the account of the Exodus and the punishments which had come upon Egypt, while contrasting those to the various trials and blessings which were experienced by the Israelites both during and after their own flight from Egypt. Making this comparison, Solomon asserted that Yahweh God had punished the Egyptians for their destruction. However in the process of doing so, He had sheltered Israel from those plagues, although in the preservation of Israel they were also often chastised for their correction. So in his analogy, and especially the manner in which he described the account of the serpents which had beset the children of Israel in the desert, or how they were once fed with the strange-tasting meat of quail-mothers, Solomon conveys the lesson that even when Israel is punished it is to effect their ultimate preservation.

Now, in this 18th chapter of Wisdom, Solomon remains focused on that first Passover upon which the Egyptians had suffered the death of their firstborn. So where he presented an account of this event as an analogy, which continues throughout this chapter, we see that the Egyptians had died of fear in darkness while in the dark of night the children of Israel were preserved in a great light. That light evidently represents the presence of Yahweh God over Egypt, as He both punished the Egyptians and preserved His people Israel. So where we had left off midway through the chapter in our last presentation in this commentary, we had also concluded that: “once The Dark of Night had stricken the Egyptians, the nation never again recovered its former glory, but instead had entered a long period of stagnation and decline. At that same time, the Israelites having enjoyed The Light of Day went on to become a great kingdom.” As Solomon concludes this chapter, we shall indeed see that this was the emergent world, and that in this manner Egypt, representing the old world, also stands as a type, or model, for the future.

League of the South Challenges and Directions, with Dr. Michael Hill

Here Dr. Michael Hill discusses the need for White Nationalists to be part of an organization such as the League of the South and the challenges faced by the League in the near future, as well as efforts to meet its objectives. What follows are some of William Finck’s remarks and prepared notes:

Disappointingly, in my opinion, some of the members of the League of the South see the League merely as an activist group, and they are upset that since 2018 and the resulting Charlottesville lawsuit there has been very little activism. I think these people are short-sighted, and are not committed to the proper objective, which is the spiritual battle we face, a battle which is not found on the front pages of newspapers, for the hearts and minds of Southerners who still care for their own culture and heritage. So the networking and community-building efforts within the League are to me much more important than the next Charlottesville, and will serve us much better in the long term.

The League of the South has always known that we need numbers sufficient to maintain our own institutions, and the people in the League who look for publicity by waving flags and putting fingers in the eyes of our enemies usually neglect these more important matters, because often they only care about the publicity. A strong network of individuals dedicated to our long-term objectives, who do not merely seek the gratification of headlines or the temporary thrill of making a show of public dissension, will help us all to weather the coming storms. While public dissension is good, more important things may be done slowly and quietly.

On the Wisdom of Solomon, Part 27: The Light of Day

Before we begin our commentary on this 18th chapter of the Wisdom of Solomon, I would like to make a few notes regarding its timeliness, since here Solomon continues to discuss the very first Passover. By my reckoning, the ancient Israelite calendar had to be fixed to the agricultural cycle of the land in which they lived, or it would not serve them. So the feast of first fruits, or the feast of weeks as it was called, being seven weeks after the Passover, had to come at the same time every year, or the first fruits would not be available at the proper time for the feast. Likewise, the feast of tabernacles had to correspond with the time of the harvest, or there would not have been food sufficient for such a holiday. In Exodus chapter 23 we see in a reference to the feast of tabernacles that it was also called “the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.” There is another reference to Tabernacles as ingathering at Exodus 34:22, which also shows that it was a feast related to the harvest, and dependent upon the harvest.

So for this reason, that the calendar and the cycle of agriculture had to remain in consistent harmony with one another, the year itself must have started at the same time, on the same date, from one year to the next. The feasts were set to fixed dates in the year, so there was no waiting around for the fruits to ripen. Therefore while it is not mentioned in Scripture, that date must have been the day following the observation of the vernal equinox, which for us marks the first day of Spring. It has long been recognized by archaeologists that ancient stone circles and other stone monuments such as those at Stonehenge or Newgrange in Ireland were constructed with features marking the dates of equinoxes and solstices. The Vernal Equinox occurred on March 20th this year. Then, as the Scriptures command, the fourteenth day from that day would be April 3rd on our calendars, and therefore on this very evening, April 2nd, the Passover should begin, in spite of whatever calendar is kept by the Jews or the Roman Catholics or other denominations.

On the Wisdom of Solomon, Part 26: The Dark of Night

In our last presentation in this commentary on Wisdom, presenting chapter 16, we discussed Solomon’s narrative as a Tale of Two Torments, wherein he made continual analogies which compare the punishment of the Egyptians for their destruction to the frequent punishments of the children of Israel for their correction. Solomon having done this, there must be something of substance to these comparisons which the ancient Israelites of his own time, who were much closer to the actual history of the post-Exodus period, could have understood and from which they could have learned.

In the centuries before and during the approximately 200 years that the children of Israel were in Egypt, it was a great empire which exerted its control or influence far beyond its own borders, and also held subject many of the city-states of the Levant as vassals. But from the time of pharaoh Thutmose III, which is when the Exodus had occurred, to the time of Akhenaten not even a hundred years later, Egypt had rather quickly decreased in power to the point where, as the Amarna Letters fully reflect, it would not even care to defend its vassal states in Palestine against the invading Hebrews.

For several centuries thereafter, throughout the Judges period and until the time of the divided kingdom and the chastisement of Rehoboam, Egypt had not been a threat to Israel, and apparently showed little interest in regaining its dominion over Palestine. During a short-lived revival, Rameses II exerted Egyptian military strength at the battle of Kadesh against the Hittites, where he failed in his attempt to gain the northern Syrian city. However whatever he may or may not have done in Palestine was unnoticed in Scripture and seems to have been of no consequence, as his own inscriptions were boastful and his achievements were overstated.

Then by the time of the prophet Isaiah, Egypt was invaded and was ruled over for a time by Nubians, and its blood was spoiled forever. During another short-lived revival, over a century after the deportations of Israel and apparently soon after the fall of the Assyrian Empire, Egypt once again sent its armies north, in an attempt to gain control of the ancient Hittite capital city of Carchemish for itself, which is when Josiah king of Judah was slain in battle. Shortly thereafter Egypt would fall subject to the Babylonians, and then to the Persians, and continued its decline until it became a colony for both Macedonians and Romans. So while Egypt has not really been Egypt in well over 2,500 years, its decline and inevitable destruction truly did begin with the Exodus.

On the Wisdom of Solomon, Part 25: A Tale of Two Torments

One thing which we find most striking in Solomon’s descriptions of the origins and practice of idolatry here in Wisdom is that the general patterns of behavior which lead to idolatry do not change, and they have not changed even over the last three thousand years. In ancient times men, worshipping the works of their own hands, had created idols which they said to be gods. Then whether they were artificers seeking to make more money from their craft or whether they pretended to be priests of some god, for their own profit they deceived others into worshipping their idols while offering them vain hope in a dead object. Of course a third way is the idolatry of kings, who compelled men by threat of force to worship idols of their choosing.

So today men worship commercial icons such as Santa Claus and the Easter Bunny, or perhaps some sports figures who endorse certain products. Men worship these idols by going out and engaging in commerce on account of those images which were created by others for the sake of their own profit. At the same time they teach their children to worship those images through the anticipation that they may receive things from them, and when the children find that they are not real, or that they are only mere men who often fail to live up to their expectations, and who cannot really do much beyond playing a game anyway, the children may wonder why their parents taught them lies.

So the love of money certainly is the The Root of All Evil, and as we saw at the end of Wisdom chapter 15, Yahweh God often punishes men with their own delusions. So here in Wisdom, Solomon made another analogy which should be one of the lessons of history, which is the fact that in the plagues of Egypt, the Egyptians were punished with some of the same beasts which they themselves had once worshipped. The Egyptians and other enemies of the ancient Israelites were punished for their destruction, but whenever Israel was punished for their disobedience, it was for their correction, and there was mercy in their punishment. So this is a tale of two torments, or at least, punishments inflicted upon different men for entirely different reasons.

This is Not White Supremacy, It is God Supremacy

Our Christian Identity profession is a belief in the supremacy of God and His Truth. I hope y’all have some time. Every once in awhile I am motivated to write a presentation introducing and explaining our Christian Identity beliefs, and this is it for 2020, but it is not going to be brief. This presentation includes a review of an essay by Clifton Emahiser titled When Will All of Israel be Awakened to Their Identity?

Four thousand years ago, Yahweh the God of Israel, the God of the Christian Old Testament as well as the New Testament, had called the Biblical patriarch Abraham out of the wider Adamic world, the entirety of which had wandered off into paganism and had begun to accept or develop many practices which are, for the most part, still considered abominations, or at least, have until recently been considered as objectionable, by White society unto this very day.

But because Abraham believed God, as we read in Genesis chapter 17, “3… God talked with him, saying, 4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.” Similar promises were given to Abraham, which were without condition, and were ultimately inherited by the patriarch Jacob, whose name was then changed to Israel.