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A Commentary on Isaiah, Part 9: A Child is Born

Isaiah 9:1-7

 

A Commentary on Isaiah, Part 9: A Child is Born

Thus far in these first 8 chapters of Isaiah, there have been condemnations of both Israel and Judah, and similar condemnations shall be found repeatedly throughout the first 40 chapters of the words of the prophet. But if one were to sit and read Isaiah through all at once, this seems repetitious, and it may seem that at least some of the language is repeated unnecessarily. But we must bear in mind that during the life of the prophet himself, the prophecies recorded in these chapters happened over the space of as many as fifty years. So elements of his message were repeated frequently, but it was indeed necessary to present such a testimony to the people of Judah over that long span of time.

Isaiah had begun prophesying these things during the reign of Uzziah, and through the reigns of three generations of his sons who had followed him, Jotham, Ahaz, and Hezekiah, who is last mentioned in Isaiah chapter 39. There Isaiah had informed Hezekiah that his own sons and all of his riches would be taken into captivity to Babylon. Of course, that did not happen for nearly another hundred and twenty years, and we do not know whether Isaiah had outlived Hezekiah, who would live for another fifteen years from that point. But if Jotham and Ahaz had each ruled for sixteen years, discounting the possibility of coregencies, and since the fourteenth year of Hezekiah is mentioned in Isaiah chapter 36 and made evident again in chapter 38, then the prophet had been prophesying for nearly fifty years by that time. Then some time after that, he had written the last twenty-six chapters of his book, which are addressed to Israel in captivity.

A Commentary on Isaiah, Part 8: A Stone of Stumbling

Isaiah 8:1-22

 

A Commentary on Isaiah, Part 8: A Stone of Stumbling

In Isaiah chapter 7 it is described that Ahaz, King of Judah, had been vexed by the kings of Israel and Aram, or Syria. With that, we had examined the historical accounts of Scripture in the books of Kings and Chronicles, wherein it is described that both kings working together in an alliance had invaded Judah, killed many tens of thousands of men in battle, and had taken many of the people into captivity. The scale of the war which they made with Judah was not fully reflected in the words of Isaiah, which were directed personally towards Ahaz himself. But in the historical books it also becomes evident that Yahweh had humbled Judah on account of the sins of Ahaz, who had led the kingdom much deeper into idolatry than it had been in the days of his fathers. But in spite of those sins, and in spite of the great harm which had come upon Judah, here in Isaiah Ahaz had been granted mercy, and Yahweh had promised him deliverance from those hostile kings, who had even sought to kill and replace him. As a sign of this forthcoming deliverance we read in verse 14 that “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.”

But this Immanuel was a sign, and the child should not be confused with the method by which Ahaz would be delivered. In the text of the passage in chapter 7, it is said that “16 … before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.” Therefore the child would only be an infant when the kings of Israel and Aram would be removed. So we should not confuse this child with the king of Assyria through whom the removal had come, or with any historical figure of the period, since the child is otherwise unknown and unidentified in Scripture – except for what we are about to see here in Isaiah chapter 8. We have also stated that this child cannot be the good king Hezekiah, the son of Ahaz, as some commentators have imagined, since Hezekiah must have been born before Ahaz his father had become king, and now Ahaz has already been king for at least a couple of years and the child is still not born. That is made evident where Hezekiah became king at age twenty-five after his father had ruled for only sixteen years, as we have already elucidated from Scripture.

European Fellowship Forum, September 2024

 

Among the topics discussed:

· The recent AfD successes in German national elections · Arab-Islamic crime in Germany · The CIA, Mossad, the potential for war in Iran · The death of cursive writing, and the slide rule. · Replacement theology · Dearth of Greek manuscripts of Scripture in Medieval Europe · Education then and now, how children have been educated throughout the centuries · Hurricanes and other inclement weather · Demographics in Germany · Historical climate change and a much warmer Scandinavian past. See: Melting Ice and a High Altitude Dig Reveal Viking Secrets in Norway and The Big Melt

· Negro crime in America · Oppression of “Holocaust” truth seekers in Germany · School shootings and Jewish kids on psychotropic drugs · Abortion and Sodomy in the modern Israeli State · Phoenicians, and the Antikythera mechanism · Britain, the Glastonbury accounts, and related tales promoted by British Israel · We thought to discuss the rejection of mass immigration by the people of Ireland, but the opportunity was missed See: Ireland is Full

· Ohio Gov. DeWine’s deep connections to Haiti inform response to Springfield controversy (no wonder Ohio is being loaded with Haitians!) · “Doctor” Chuck Baldwin, who calls himself “America’s Patriot Pastor”, and his love for niggers · Jews openly colonize every White area they can get into · Islam and the so-called “White Sharia” movement · Divisions and dividers in Christian Identity, and more!

 

A Commentary on Isaiah, Part 7: A Virgin Shall Conceive

Isaiah 7:1-25

 

A Commentary on Isaiah, Part 7: A Virgin Shall Conceive

Thus far in Isaiah we have seen three recorded visions, first in chapter 1 where there was a general condemnation of Israel, then in chapters 2 through 5 where there was another condemnation of Israel, and a lengthier condemnation concerning Judah, and finally, in chapter 6, there was another vision in which it was proclaimed that the people would be blind, and deaf, ostensibly so that the Will of Yahweh described in the prophecies which concerned them would be fulfilled. That is how Isaiah understood it, where in verse 11 he described himself as having responded to the vision by asking “How long, Lord?” and the answer he received was: “Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, 12 And the LORD have removed men far away, and there be a great forsaking in the midst of the land.”

So Judah is condemned, the cities of Judah were destined to become wasted and without inhabitant, and at this time there had not been any contingencies provided by which Judah may escape such a fate. Therefore, as we proceed throughout Isaiah from this point, we must keep in consideration the fact that these judgments would indeed be executed in spite of any other promises of deliverance, or a promised appearance of a beneficent ruler, or even of a savior or messiah figure, things which we shall see here in the next several chapters. In that it becomes evident that such promises may have some partial near-term fulfillment, but ancient Judah was not going to be saved, and therefore the promises must indicate something else, something with a long-term fulfillment, a fulfillment far off in the future. This is a phenomenon of many prophecies, that they have a dual nature, which we label as the near vision and the far vision.Now before we discuss Isaiah chapter 7, we should recall that in an appendix to our recent Genesis commentary, and in the opening chapter of our commentary on Isaiah, we spoke of some of the problems with rectifying the chronology of the kings of Judah, and that may start to become apparent here. Ahaz was twenty years old when he became king, and he ruled in Judah for sixteen years, according to 2 Kings chapter 16 (16:2) and 2 Chronicles chapter 28 (28:1). In 2 Kings chapter 17 (17:1) it states that in the twelfth year of king Ahaz, Hoshea became the king of Israel. So Ahaz is likely to have died some time in Hoshea’s fourth year as king of Israel.

A Commentary on Isaiah, Part 6: Why Hear the Warnings?

Isaiah 5:18 - 6:13

 

A Commentary on Isaiah, Part 6: Why Hear the Warnings?

Here we shall continue our commentary on Isaiah with the later half of chapter 5, where we are still in the second vision that had been recorded in the words of the prophet. As we had explained, this vision runs through four chapters of the book, and now we are nearing its end. In the opening verses of the chapter there is a rather brief song of a vineyard. That the vineyard serves as an allegory for the children of Israel was stated explicitly where we read in verse 5 that “…the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant…” Later in Isaiah, in chapter 18, there is yet another description of a vineyard where we read what seems to have been a rather ominous warning: “5 For before the harvest, when the bud is perfect and the sour grape is ripening in the flower, He will both cut off the sprigs with pruning hooks and take away and cut down the branches.” While we should not get too far ahead of ourselves, for now it may suffice to say that the vineyard in Isaiah chapter 18 is also an allegory for the children of Israel, and as we had already explained in relation to this chapter, it also relates to the Gospel of Christ and the Parable of the Vineyard, as well as the visions of the harvests of the grapes found in chapter 14 of His Revelation.

So, as we have also asserted, it is within this context that we should consider the parable of the vineyard, as well as the parable of the vineyard workers, which are found in the Gospel of Christ. This vineyard is a continuing allegory for the children of Israel, and this is also evident in Jeremiah, as we have already cited chapter 12 (12:10) where Yahweh is portrayed as having lamented that “Many pastors have destroyed my vineyard…”

As we hope to exhibit throughout the later portions of Isaiah especially, the words of the prophets of Yahweh were frequently written in a manner in which they had an immediate application, which is made apparent once the relevant ancient history is studied, but those words also frequently contained elements which had not been fulfilled immediately, and which await fulfillment, by which we realize that they were intended to have more than one meaning, or in other words, multiple fulfillments. So many of the prophecies concerning Babylon were written in reference to a figurative Babylon, and Babylon is still a subject of prophecy long after the ancient city itself had been destroyed, which is evident in Mystery Babylon, the system of world commerce and government which is described in Revelation chapters 17 and 18. So it is also with Jerusalem, that the Jerusalem of the prophets is not always a reference to the ancient city, but rather, the ancient city was to be destroyed and never made whole again, as we read in a prophecy found in Jeremiah chapter 19.

The Jerusalem of prophecy often represents the centers of government wherever the children of Israel are found, which is evident in Micah chapter 4 where the Word of Yahweh had declared: “8 And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.” Then, in Revelation chapter 21, in a vision given to John, a new Jerusalem is seen descending from Heaven. In this same manner in every prophecy which mentions Israel, Judah, Jerusalem, and Zion the labels represent the same people of God even long after they are far away in captivity, and in those which mention Babylon, Assyria and Egypt, the labels represent captivity itself, and they must all be considered from two perspectives, the near vision and the far vision, until all of the elements of each prophecy are fulfilled.

Topical Discussions, September, 2024

Rejecting the Global Flood Fallacy, and the Folly of Jason von Laban

 

Topical Discussions, September, 2024

Rejecting the Global Flood Fallacy, and the Folly of Jason von Laban

Over the years, and especially this past year, I have encountered many supposed Identity Christians who believe that the flood of Noah had covered the entire globe. Upon confronting them, they dig themselves in, adhering to their own understanding of the phrase “the whole earth” and the description found in Genesis chapters 7 and 8, that the tops of the mountains were covered. So now we hope to offer a synopsis of our proofs as to why the flood of Noah could not have been global, and as we have already explained at length in Part 11 of our recent Genesis commentary, The End of Sinners, neither of these phrases necessitates a belief that the entire globe of the earth, as we may perceive it, had been covered by water, by water five-and-a-half miles deep, the minimum amount required for those statements to be true if one insists on interpreting them from that global perspective.

But first, we must state that from our experience, none of these people even seem to understand the ramifications of believing that the entire globe of the earth was flooded, and that even goes for many of them who correctly think that the flood was only a local phenomenon, yet they give place to people who profess a global flood. The global flood theory, which is a lie, is something that the enemies of Christ have leveraged against the White European world, a problem which Identity Christians, above all others, should be able to figure out. Once the concept of a global flood is accepted, any sound reason for distinguishing the various races of hominids on this planet is marginalized and opened to ridicule because after all, a global flood interpretation also necessitates an admission that all of races of men must have descended from Noah and his three sons. That is how the devil uses the global flood claim against White Christians, and those who fall for it are suckers opening the door to their own demise.

September 2024 Open Forum Discussion

 

As usual, these Open Forums have a slow start. One friend asked about Texe Marrs, to whom I have not spent any time reading or listening in 15 years. Texe is an apparently Christian “conspiracy theorist” who, in my opinion, continually misses the mark, and always will miss the mark. So he is really just another rabbit hole, or perhaps, rabbi hole. I offer this opinion here because I did not spend much time on the subject in the Forum.

Finding comfort and encouragement in Scripture. The comfort in prayer. The correlation between thought and prayer.

Kirk Weaver’s beginnings as an Identity Christian, starting in the 1980’s. I had noted that there were two other long-time Identity Christians present, our good friend Bruce Bohn, who founded the Christian Identity group on Gab, and Debbie Downey, a good friend and the widow of pastor Mark Downey. Unfortunately, Bruce had troubles with his microphone, but we hope to speak to him at an Open Forum soon.

The significance of Christian Identity as the prophesied Elijah ministry of the last days. The origin of the label “Christian Identity”. I should have mentioned the fact that Christian Identity is not a denomination. Rather, it is a worldview grounded in Scripture and proper view of history which is fully supported by archaeology. Some of the divisions and differences within Christian Identity.

“Big G”, an Identity Christian from Philadelphia, and his experiences at work and at home.

A brief discussion of American pioneer Davy Crockett, who was also a U.S. Congressman from the State of Tennessee for several terms in the 1820’s and 30’s. At one point in that career, Crockett gave an excellent speech to his fellow Congressman titled “The Public's Money Is Not Yours to Give”, which I had discussed at length in a 2017 presentation titled The Protocols of Satan, Part 29: Constitutional Vanity. This led to a brief discussion of soldiering for the empire, and the evils of taking money from the citizenry in order to fight foreign wars on behalf of international merchants.

Towards the end of this Forum Erick raised the subject of the Parable of the Ten Virgins found in Matthew chapter 25. Here we did not discuss every aspect of the parable, but I made a reference to a recent Wednesday Bible Study which may be found at our Media site: Christogenea Bible Study - August 7/24 - Matthew 24:29 - 51, Matthew 25

Of course many other topics were discussed beyond or in relation to these.

A Commentary on Isaiah, Part 5: The Vineyard of Yahweh

Isaiah 5:1-17

 

A Commentary on Isaiah, Part 5: The Vineyard of Yahweh

Here we shall continue our discussion of this second vision which had been recorded in the words of the prophet Isaiah, which runs through four chapters of the book, and now upon our coming to chapter 5 we are nearing its end. This chapter contains a rather brief song of a vineyard, and it is within this context that we should also consider the parable of the vineyard, as well as the parable of the vineyard workers, which are found in the Gospel of Christ. This song is a song of lamentation, accompanied with a message of a coming punishment. In the words of the later prophet Jeremiah, Yahweh further laments His vineyard, and then even later, Yahshua Christ makes an example of a portion of its history, however in His Gospel it is also evident that the lamentation shall ultimately turn to wrath, and that wrath is expressed in even stronger terms in His Revelation. In these messages it is fully evident that the vineyard is an allegory for the society of His people, in which the grapes are metaphors for the people themselves.

As we had discussed in Isaiah chapter 3, where the punishment of the people of Judah for their sins was first announced by the prophet, it is evident that the Patterns of Societal Collapse which had been described there are aspects of that punishment, and they had evidently already come upon Judah even before Isaiah had begun writing. They are the inevitable result of sin which would lead to the breakdown of society and its ultimate punishment. So in the course of the execution of that punishment, the great, wise and mighty men of the society would be neutralized, in one way or another. Then while the youth are magnified and the women caught up in feminism, they would all be humbled by the violence of their enemies. The men would end up dead, and the women, scarred with their own excess of debauchery, would be laid bare in the face of their enemies.

 

A Commentary on Isaiah, Part 4: Patterns of Societal Collapse

Isaiah 3:1 - 4:6

 

A Commentary on Isaiah, Part 4: Patterns of Societal Collapse

Isaiah chapter 2 had opened with a promise of hope, which was evidently a vision for some time far off in the future, since it was followed by a much more immediate condemnation and imminent judgment of the people of Israel of Isaiah’s own time. This condemnation was for greater Israel, since it had made references to the cedars of Lebanon, the oaks of Bashan, which were allegories for various of the tribes of ancient Israel, and also to the ships of Tarshish, the ships by which the children of Israel had spread themselves abroad. In this condemnation they were condemned for their sorceries, for their idolatry, for their haughtiness, and because they had pleased themselves in the children of strangers, which is fornication or race-mixing.

Therefore we must understand that since there was a message of hope which had accompanied the condemnation of Israel for their sins, that Yahweh God had never intended to destroy Israel entirely, but rather, His intention was, and is, to punish them for their sins, so that they would ultimately conform to His will and through their conformance, He could fulfill the things which He had promised to their fathers. As we also hope to have illustrated, it is very likely that by the time Isaiah had written these words, the prophet Amos had already completed the course of his prophecy, and in Amos chapter 3 we read: “1 Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, 2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.”

Shemitic Idioms and Genesis Chapter Three, Revisited

An update to a 2007 essay by William Finck

 

Shemitic Idioms and Genesis Chapter Three, Revisited

The essay which I am going to present this evening is an update of a paper which I first wrote some time in 2006 or 2007. At first, Clifton Emahiser had published it in December of 2007, in his Watchman's Teaching Letter #116, and although I never hesitated to send copies of my essays, translations, or other writings to him as soon as I had completed them, sometimes he needed awhile to verify them and get around to publishing them, if he was going to publish them at all. Later, this paper was presented here in a podcast on Saturday, January 7th, 2012, and I probably elaborated somewhat doing that. But I never updated the text to the original paper, and I did not keep a copy of any notes or other statements I may have added. Since the original text is nearly 5,400 words, and since that podcast was only an hour and twelve minutes, I probably did not add very much.

Doing this, I also want to speak somewhat about development, and by that, I mean the development of one’s Biblical understanding, and the worldview which may result from that understanding. Each of us may think that we know something about a subject, because we heard some teacher or read some article and maybe even did a little studying on our own which seemed agreeable, so we adopt what we learned and we incorporate it into our belief system, and our worldview. But when contradictory facts arise, we must be willing to examine them, and face a decision. It might be easier to continue in something which is not true, living with a more comfortable lie. But if we return to the subject and study more, then perhaps we can sort out what is the truth, and as the apostles themselves had explained in reference to the men of Berea, that is the more noble Christian approach to the Scriptures. Doing this, we must even be willing to challenge our teachers, if we have facts contrary to anything they may have taught.

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