February 2024

A Christogenea commentary On the Gospel of John has recently been completed. Many passages simply do not say what the modern churches think they mean! Don't miss this important and ground-breaking work proving that Christian Identity is indeed fully supported by Scripture.

A Commentary on Genesis is now being presented. Here we endeavor to explain the very first book of the Christian Bible from a perspective which reconciles both the Old and New Testaments with archaeology and ancient history, through eyes which have been opened by the Gospel of Christ.

A Commentary on the Epistles of Paul has been completed at Christogenea.org. This lengthy and in-depth series reveals the true Paul as an apostle of God, a prophet in his own right, and the first teacher of what we call Christian Identity.

Don't miss our recently-completed series of commentaries on the Minor Prophets of the Bible, which has also been used as a vehicle to prove the historicity of the Bible as well as the Provenance of God.

Visit Clifton Emahiser's Watchman's Teaching Ministries at Christogenea.org for his many foundational Christian Identity studies.

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On Genesis, Part 47: Figures of the Messiah

Genesis 37:1-36

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In our last presentation of this commentary, Vessels of Destruction, we had discussed Genesis chapter 36, where there was a break in the narrative of the life of Jacob so that Moses could conclude his account of Jacob’s early years. So following the death Isaac he had then described the progeny of his brother Esau. Where Moses had listed the descendants of Esau, in addition to his Hittite wives it was also apparent that at least one family of the Horites were intermingled into his genealogy, and both Esau and his son Eliphaz were described as having taken wives from of that family. Then, comparing the earlier mention of Esau’s first wives in Genesis chapters 26 and 28, it is evident that over the course of time the situations with his wives had changed, and the offspring which are described in Genesis chapter 36 are from wives other than those, so the concise and incomplete account beckons questions for which there will probably never be answers.

But from the beginning, it is evident that the Edomites were mixed with two different branches of the Canaanites, both the Hittites and the Horites. However even this seems to be contradicted much later in Scripture, in Deuteronomy chapter 25 where we read that “12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.” This is repeated again, in part, a little further on in that same chapter. So while it seems to contradict the fact that Esau and his sons had intermarried with the Horites, the circumstances are not mutually exclusive. The Edomites evidently had displaced the Horites, since there is no apparent record of a specifically Horite or Hurrian presence having been prevalent in Mount Seir in later times. But at the same time they took their women as wives to the extent where one family of the Horites had been incorporated into Edom, and since so many Horite men are reckoned along with the genealogy of Esau, it is certainly plausible that they also had taken of the daughters of Esau.

The Bible Commands Racial Segregation - A Review of a Sermon by Bertrand Comparet

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The Bible Commands Racial Segregation - A Review of a Sermon by Bertrand Comparet

Here we are going to present and critique a sermon by Bertrand Comparet which has been presented under diverse titles in the past, for reasons we shall describe as we proceed. However doing this, I also hope to demonstrate why it is important for us, as Bible-believing and Bible-studying Christians, rather than as merely denominational Christians, to constantly investigate, refine and improve our own understandings of Scripture, its original languages, its historical context, and all of the various aspects of the context of words, verses and passages found in Scripture, so that we may come to a better understanding of our faith, and so that we may be able to better defend and explain our professions to others of our kinfolk.

Every passage of Scripture has a historical and situational context which must be understood before it may be properly interpreted, and the same is also true of Hebrew or Greek words and their definitions. If Christian Identity is the Elijah ministry, as its objectives certainly do fit the description of that ministry where it is found in the closing verses of the prophet Malachi, then it is of the utmost importance that we do present our case to our kinfolk. But if we profess things which can easily be disproven, we will be quickly mocked, and we will have failed ourselves and our people, as well as our God. When people hear an argument in support of a position or doctrine which is contrary to their own predisposed beliefs, they will scoff at the slightest mistake in the data supporting that argument, and dismiss all of it for that one small mistake. It is already quite difficult to get our kinfolk to even listen to our case, so we must strive to make it as airtight as possible.

This has always been a constant challenge for me. Many Identity Christians who are much older than I, or who had only heard of our work at Christogenea recently, despise it and label us as heretics, because we dare to correct their icons, whether they be Bertrand Comparet and Wesley Swift, or Arnold Murray, or Sheldon Emry, or Dan Gayman, or whoever else it was from whom they may have learned about Christian Identity in the past. But all of these were also just men, none of them are Christ Himself, and all men make mistakes quite frequently. I have made many errors, and as I have often said, I pray that I can find them and correct them. Often, others find them for me, and when they do I am grateful, always being willing to correct them so long as they are actually errors. That is humility, since all Christians should bend the knee to the Word of Yahweh their God, without wavering or rebelling.

On Genesis, Part 46: Vessels of Destruction

Genesis 36:1-43

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On Genesis, Part 46: Vessels of Destruction

The literary style which Moses had employed in Genesis serves a specific purpose, as it relates a family history from Adam through Noah and his sons, which contains just enough information so that the children of Israel may know from where they had come, so that they may recognize those nations to whom they were related, and so that they may be warned concerning those to whom they were not related, or at least, not fully related. Then, after a space of at least thirteen hundred years concerning which there are only a few vague statements, it continues with an account of the family of one man, Abraham, and over a period of two generations the focus is narrowed to Jacob, whom, at this point in Genesis chapter 35, has now been renamed as Israel, or “he who prevails with God”.

Interwoven in accompaniment with this outline of history are descriptions of primordial events which are presented in a manner that the society of the children of Israel may use them as foundational documents. Writing Genesis, Moses must have already expected the children of Israel to utilize these accounts as the primary elements of their education, a sort of constitution, so that they may form a Godly worldview which is tailored according to a pattern which is presented in the Word of Yahweh their God, who had led them out of Egypt, and govern themselves in a manner which He had deemed appropriate. But Genesis itself is actually only a preamble to that constitution, since the later books of Moses which contain the law along with the early history of Israel as a developing nation are all predicated upon the Genesis account, and they had all been instrumental in the function of Israel as a society, containing the formative document of the nation in Exodus as well as the laws by which they were expected to be governed.