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On Genesis, Part 53: Surrender and Submission

Genesis 43:1-44:13

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As we have progressed through these later chapters of Genesis and the life of Joseph in Egypt, we have attempted to illustrate the many ways in which events in the life of Joseph had been Figures of the Messiah, where it becomes evident that the account of the life of Joseph serves as a prophetic type for the ministry and purpose of Yahshua Christ. Now here we shall also venture to assert that the very circumstances under which Jacob and his sons had been compelled to submit to Joseph and go to Egypt for salvation from the famine also foreshadow the circumstances by which all of the seed of Israel, in these last times, shall ultimately find their salvation in Christ. So in that manner, Jacob and his sons are a prophetic type for their own future descendants.

First, Israel was found in Angst and Desperation as the seven years of famine pressed on, and even more so when his sons had returned from Egypt and he received word that the governor of the place had demanded to see Benjamin. The anxiety which he apparently must have suffered was on account of the famine, and then the prospect of losing his son, which is manifest where he said “Joseph is not, and Simeon is not, and ye will take Benjamin away”, in response to Reuben’s pleas. So Jacob steadfastly refused to comply with the Egyptian governor’s demands and vowed to Reuben that “my son shall not go down with you”, referring to Benjamin in the closing verse of Genesis chapter 42. In that same place, he also attested that “his brother is dead”, speaking in reference to Joseph. Where he said “Simeon is not”, it is evident that he would have even preferred to have written Simeon off as dead rather than risk losing the second son born of his beloved wife Rachel.

Topical Discussions: Flat Earth and Four Corners, Philistines, and Fornicators

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Topical Discussions: Flat Earth and Four Corners, Philistines, and Fornicators

Footnotes on Christogenea commentaries:

As I write my weekly Biblical commentaries, and especially since they are written each week as I go along, I get little time to self-reflect, or even to edit whatever I had prepared on Thursdays and Fridays in time for a presentation on Friday evening. Therefore I am bound to miss things that should be included, and I have already made several footnotes in comments in my current Genesis commentary. I am not trying to make excuses, but rather, I am only admitting that whatever I do, it can always be improved. While I would like to be the one who improves my work, often I have some help from my friends, for which I can only praise Christ.

An example of one of the things I had missed, I had discussed at length in our last Topical Discussion program in December, which was the fact that the name adam may translate into the phrase “I, blood”. That is certainly something which I wish I had realized just ten or eleven months sooner, when I presented my commentary for Genesis chapter 2, so instead I had added it to that presentation as a sort of footnote in a comment at the bottom of the page. That way if I ever get the time to make my Genesis commentary into a book, it will hopefully be included. I have added comments to some of my commentaries in the past, but both the Revelation and Genesis require the coverage of such a wide breadth of materials, that it is far easier to overlook things. This evening, we have addenda for each of them. In the future, there will very likely be more.

On Genesis, Part 52: Angst and Desperation

Genesis 42:1-38

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On Genesis, Part 52: Angst and Desperation

As we have illustrated in our discussions of each of the events in the life of Jacob, in only a few years from the time that he had entered Canaan his daughter Dinah had been raped, and Jacob had been angered by the rash manner in which Simeon and Levi had avenged their sister. Then his son Judah had run off and taken residence with a Canaanite woman, where he had stayed in Chezib, a place which is literally named falsehood, while having had his three sons with her. His eldest son Reuben had sinned against him by having slept with one of his wives. His son Joseph was esteemed to have been killed, and he never knew that his other sons had lied to him about what had actually happened. Then in addition to all of these things, his favorite wife, the only one whom he was said to have loved, had died at a relatively young age, shortly after she had given birth to his youngest son, whom he named Benjamin.

So even though Yahweh his God had promised to be with him after he departed from Haran, Jacob had continued to experience both Hope and Despair, as we had titled part 45 of this Genesis commentary, because in spite of the fact that he had inherited the wonderful promises which Yahweh God had made to Abraham, that his seed would inherit the world, and he himself was reassured those promises, as it is recorded in Genesis chapter 35, he nevertheless had to suffer the circumstances of the evil world into which he had been brought. Modern Christians should take note of this, and consider what Jacob had suffered when they themselves suffer, because having the promises of God obviously does not make anyone immune to suffering. None of us are better than Jacob, who continued to trust in God regardless of his suffering.

On Genesis, Part 51: Redemption and Deliverance

Genesis 41:14-57

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On Genesis, Part 51: Redemption and Deliverance

We have already discussed the Figures of the Messiah which are evident in the life of Joseph, the accounts of which certainly contain several prophetic types for Christ, and we shall see further examples of that as we proceed through Genesis. But in one significant aspect the life of Joseph is not only a prophetic type for Christ, but also a type, or perhaps a prototype, for the subsequent history of the children of Israel in Egypt. As Joseph went to Egypt against his own will, became a servant, ended up in prison, and was freed and this elevated to an exalted position, so would Israel enter Egypt under constraint and become a nation enslaved and in a sort of prison. But ultimately, like Joseph, the nation had been liberated by Yahweh, and eventually elevated to an exalted position. So in that respect, the life of Joseph in Egypt serves as a prophetic type for the history of Israel in Egypt. Then, as we shall see in subsequent chapters, it shall also further serve as a type for Christ in ways which are far beyond the parallels which we have already observed. So among other things, Joseph shall ultimately serve as a prophetic type for the absolute mercy and salvation which Christ has promised to all of Israel.

Now, as it is described in Genesis chapter 40, Joseph had dreamed dreams, much like the prophet Daniel, and Joseph could also interpret dreams, just like the prophet Daniel. So his discernment which he had exhibited in the interpretations of dreams while in prison would be his introduction to the pharaoh of Egypt, which is where we are presently in Genesis chapter 41. Having successfully interpreted the pharaoh’s dream, Joseph was elevated to a position in his government. Much later, Daniel had apparently earned a reputation for discernment as a young man in Babylon, which is represented in the story of Susanna, and having already been introduced to Nebuchadnezzar, in Daniel chapter 1, he later found an audience with the king and interpreted his remarkable dream of the metallic image which represented four great kingdoms, as it is described in Daniel chapter 2. For that Daniel was also rewarded and elevated into the government of his captors. So within the life of Joseph are found patterns which are repeated throughout later Scriptures, and that is one of the wonders of this book which we call the Bible, because once all of these patterns are noticed all we can do is marvel in awe at the wisdom of Yahweh our God, who is the Author of all of these things.

On Genesis, Part 50: Joseph, The First Prophet

Genesis 40:1 - 41:13

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On Genesis, Part 50: Joseph, The First Prophet

As we have already seen in Genesis chapter 39 where we had discussed Joseph in Egypt, Sex, Lies and Prison, after an unspecified time as the steward of his master’s house in Egypt, Joseph was put in prison among the prisoners of the pharaoh, on account of his alleged attempt to violate the wife of Potiphar. Evidently Potiphar, an officer in the court of the pharaoh, had apparently had the authority to commit prisoners into the prison of the king. However Yahweh had blessed Joseph, and he became a steward of the prison, a sort of trustee, which is an inmate who is given certain responsibilities within a prison. Even today this is a popular phenomenon in modern jails and prisons, and it is often a significant aspect of their daily operations.

It is very likely that during this time, Joseph still had in mind the dreams which he had communicated to his brethren some years before. As it is recorded in Genesis chapter 37, “6 And he said unto them, Hear, I pray you, this dream which I have dreamed: 7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.” Then he told them again, “9… Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me”, and his brothers despised him for those dreams, precipitating the events by which he had become a slave in Egypt.

While Isaac had told Jacob that he would inherit the promises to Abraham, and he did, Isaac seems to have only been telling Jacob a plain and inevitable truth, and Yahweh God had upheld his words, so that they were not actually a prophecy. But here Joseph shall explicitly attribute his own ability to interpret dreams to God Himself, and that sets him apart as the first prophet, or at least, the first prophet of the children of Israel, since there is the much earlier Enoch to consider.


On Genesis, Part 49: Joseph in Egypt, Sex, Lies and Prison

Genesis 39:1-23

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On Genesis, Part 49: Joseph in Egypt, Sex, Lies and Prison

Thus far in these chapters describing the lives of the sons of Jacob, we have observed a notable contrast which is illustrated in the accounts of the circumstances of Joseph and Judah, of which certain aspects continue to be illustrated both here in Genesis and in the words of the later prophets. Here we have seen that in Joseph are Figures of the Messiah, as many aspects of the life of Joseph are certainly types for the ministry Christ Himself. Joseph was cast into a pit and left for dead by his brethren, but he was taken out of it and as a result he had become a temporal savior of his people. But Judah, who was present when Joseph was thrown into the pit, had made choices in his own life which had both been a cause of and had served as a type for the circumstances of the later Kingdom of Judah as well as the Judaea of the time of Christ. Where Judah had sexual relations with the Daughters of Diverse Gods he had sired legitimate sons in Pharez and Zarah, but he had also had illegitimate descendants through Shelah, the only surviving son which he had with the Canaanite woman. Then, quite ironically, Judah did not intend to have children with Tamar, as he thought that he was only sleeping with some random whore, and there are probably further analogies which may have been made with that circumstance. Later in the writings of Moses, the sin of Judah would become apparent in the law, and then in instructions to the children of Israel invading the land of Canaan.

However Judah remained responsible for his remaining Canaanite son, so the descendants of Shelah remained with Judah, subsequently they were listed in the accounts of the families of Israel in the Book of Numbers, and their dwelling places in and around the territory of Judah are described in 1 Chronicles chapter 4. In that chapter, in a context which is perhaps 250 years later, it was described that many of them had dwelt in Chozeba, which is ostensibly the same place as Chezib, the place where Judah’s Canaanite sons had been born. Both towns were in the same area, and each of the names had been translated from similar forms of the same word, which means falsehood. That is a fitting place for them, since having been Canaanites they would indeed be sons of falsehood.

On Genesis, Part 48: Daughters of Diverse Gods

Genesis 38:1-30

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In Genesis chapter 37 Moses had described the plight of Joseph, as he was despised by his brothers and left in a pit to die, but he had instead been taken by Midianites and sold as a slave to the Ishmaelites and then to the Egyptians. However since his brothers did not know with certainty what had happened to him, they created a tale whereby Jacob was convinced that he was dead. Joseph went to Egypt at age seventeen, as the text of that chapter informs us, and Jacob will find him in Egypt when he is about forty years old, as later chapters in Genesis also inform us. But now, here in Genesis chapter 38, Moses will give us an account of the early life and children of Judah, and this account is written in such a way that by it we may know that Judah had illegitimate children, whereby he had sinned to the same degree as Esau, his uncle, had sinned. However in the circumstances which followed, Judah was treated more mercifully than Esau, and his errors resulted in his also having had legitimate children, which he did not plan on having, so that he would have a name in Israel. In the end, Judah had two wives, and each of them were daughters of diverse gods.

But once again we must state that these events are not described in a perfectly chronological order, in spite of the fact that Moses had presented them in an ordered sequence. This is a methodical approach whereby he did not have to jump back and forth from subject to subject. At the point when Joseph is seventeen years old, Judah could have been no older than twenty-five or perhaps twenty-six. He was the fourth son of Leah, whom Jacob had married after he had been in Haran for seven years. So we may assume that unless Leah gave birth to twins, something of which we are not informed, then Judah, her fourth son, was born some time around Jacob’s eleventh or twelfth year in Haran, whereas Joseph was born towards the end of the twenty years during which Jacob would be in Haran. So it is safe to conclude that Judah is about eight or nine years older than Joseph, and if we are a year or so off in either direction, the difference is immaterial so long as we bear in mind the possibility.

February 2024 Open Forum Discussion

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The audio file embedded below has better sound levels. It is missing a few seconds at the start, but it is of somewhat better quality. It is ten minutes longer, because whitespace was not removed. It may be downloaded by clicking HERE. For my part, I had a lot of tech challenges this evening, evidently from a Firefox browser update, and a bad cellphone connection.

Among the topics discussed:

  • The failures of secular White Nationalism and the shills in its “leadership”. The failure of politics.

  • Lands of Israel in Kingdom of Yahweh, where will the Kingdom of God be located?

  • Organization of the coming Kingdom of God in light of the Judges period.

  • Scope and purpose of the prophecy of Isaiah

  • Old Testament is a Christian book. No Jew can possibly understand the Old Testament. Christians are wrong to look to Jews for Biblical understanding.

  • Biblical minimalism is Jewish and that, along with the Talmud, help to prove beyond doubt that Jews are not the people of the Old Testament.

  • Society conditioned to believe that Jews are experts in all fields. All of the “experts” cited in media reports seem to be Jews.

  • The barriers to Christian fellowship and the challenges they bring.

  • The high trust and low trust societies and game theory as seen in real life.

  • The state of many White Nationalist groups as front groups and honeypots for government agencies or Jewish NGOs.

  • Chances of society or military succeeding with majority non-White memberships.

  • Jews, fallen angels, their first sin, and the bastardization of creation.

  • Hawaii, Texas, Florida and the erosion of the American empire.

  • What to do with people programmed by the world, who see everything through jewish eyes.

  • Isaiah chapter 47 and parallels with Revelation chapter 18.

  • The significance of understanding the prophets, the New Testament and the Revelation in harmony.

  • Pharmaceuticals, Covid and newspaper eschatology

  • The fear porn circling around recent cellphone outage attributed to “solar flares”, food plant fires, train derailments.

  • Odd weather patterns throughout the past winter.

  • A porn star kills herself at 36: the plight of women in the judaized society.

  • Another failure of secular White Nationalism: Donald Trump is just another dupe and he is not a savior.

  • The true meanings of the words mister, master, and lord.

And more!

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.