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On Genesis, Part 10: The Sins of Men and Angels

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On Genesis, Part 10: The Sins of Men and Angels

The pitiful condition of the surviving portions of the Enoch literature and other apocryphal or pseudepigraphal works, such as the Genesis Apocryphon of the Qumran sect, may not present an absolutely reliable picture of all of the details of the sins of men and angels, but compared to the words of the apostles of Christ we may at least understand some of the underlying truths which they have preserved to some degree. So, as we discussed in our last presentation here, Perfect in His Race, the apostle Jude in his one brief epistle had warned of infiltrators into the Body of Christ who would introduce corruption, and had associated them with the fallen angels of antiquity. Both Peter and Paul had warned similarly. Then, as we had already mentioned in Part 8 of this commentary, Giants and the Sons of God, in Colossians chapter 2 Paul of Tarsus wrote in reference to the humiliation which is found in the worship of angels, where he must have been speaking of those same fallen angels. Then in 1 Corinthians chapter 10, speaking of the pagan worship of the nations of Roman Europe, he wrote “18 Behold Israel down through the flesh: are not those who are eating the sacrifices partners of the altar?”, and in reference to that same thing a little further on, he continued and wrote that “20 … whatever the Nations sacrifice, they sacrifice to demons, and not to God. Now I do not wish for you to be partners with demons.”

So in those two passages, Paul had equated the pagan religions with the worship of both angels and demons, and the meaning of his words cannot be completely reconciled with the writings of the Old Testament without the Enoch literature. So in Charles’ edition of 1 Enoch chapter 19 we read: “1. And Uriel said to me: ‘Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand), till the day of the great judgement in which they shall be judged till they are made an end of.’” This in turn accords with the words of Christ, where we read in Revelation chapter 20 that the devil, the beast, and the false prophet shall be cast into the Lake of Fire, and in Matthew chapter 25 where He attests that the goat nations – those nations who are not His sheep – have their destiny in the “everlasting fire, prepared for the devil and his angels.” Only their origin explains the reason why they are not found written in the Book of Life.

On Genesis, Part 9: Perfect in His Race

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On Genesis, Part 9: Perfect in His Race

According to all of the evidence which we had discussed in our last presentation, The Giants and the Sons of God, we would assert that we have justification based on the merits of many valid reasons for our interpretation of the text of Genesis chapter 6. Therefore, where in the Masoretic Text it mentions “sons of God” in verses 2 and 4 of the chapter, we would amend it to instead read “sons of heaven”, or perhaps “angels”. Then where the popular translations have the word “giants”, we would interpret the Hebrew word nephilim to instead read “fallen ones”, which Wilhelm Gesenius himself had admitted was a valid reading, even if it was not the reading which he preferred, and as he also admitted, that it was also the choice of more than one presumably academic interpreter of the past. Doing this, the Genesis chapter 6 account is fully reconciled with the words of Yahshua Christ and his apostles in the New Testament, where if we ignore the witnesses which lead us to these conclusions, then Genesis remains in conflict with Christ and the apostles, or at the very least, it offers no support for many of their statements. But as Christians, we have an obligation to understand Genesis through the understanding which Christ has provided, and therefore we shall not disregard the evidence by which Genesis agrees with His words. This is what Paul of Tarsus had meant when he asserted that “16… we have the mind of Christ” in 1 Corinthians chapter 2, that word for mind describing the perceiving and understanding which we can have through His words. Therefore we have no obligation to cling to the Masoretic Text if valid and more ancient sources are found to better agree with the words of Christ.

In his one short epistle, the apostle Jude warned about certain men who had infiltrated the body of Christ, and admonished Christians to defend “the faith having been delivered to the saints”, whereafter he wrote: “4 For some men have stolen in, those of old having been written about beforetime for this judgment, godless men, substituting the favor of our God for licentiousness and denying our only Master and Prince, Yahshua Christ.” Here it is evident that first, these men can not in any way be appropriate candidates for conversion to Christianity even if they had entered and joined Christian assemblies...

European Fellowship Forum, March 2023

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Like the others, this European Fellowship Forum was off to a slow start, and picked up as the day progressed.

Among the topics discussed: Marriage and adultery in the modern world; Questions from Job chapters 40 & 41 on the use of the term leviathan; the term "orthodoxy" (see ὄρθος, δόξα, ὀρθόδοξος), the meaning of the term and how the modern orthodox are really what we had termed loxidox (see λοξός, λοξίας), or skeliodox (see σκολιός); handling the accusations of being "racist" from family and friends, and why such accusations are even an issue; a discussion of Biblical verse and chapter divisions; the issue of race in the first century Christian work called The Shepherd of Hermas; the eternal spirit instilled in the Adamic man and the Holy Spirit of Yahweh God; examples of the importance of studying ancient manuscripts and other witnesses, such as the Dead Sea Scrolls; the Old Testament is Christian and Judaism is in the Talmud; Justin Martyr's accusation of Jews removing passages from Scripture; passages missing in the Masoretic Text but found in other sources; the promises of Adamic resurrection; loyalty to State or to some system rather than loyalty to God a phenomenon of ancient and modern times, in Judaea and in the nations of today; the opinion that centuries are necessary to breed a race or nation out of existence. Prospects of Christian Identity fellowship within local communities; consumerism in Germany compared to America; the context of the statement "His blood be on us and our children" found in the mouths of the Jews in Matthew chapter 27 (around 2:24:30); admonitions against fellowship with aliens or those who reject Christ, the necessity of having to deal with sinners; errors of older Christian Identity teachers which must be corrected before agreement among Identity Christians is possible, and more...   

On Genesis, Part 8: The Giants and the Sons of God

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On Genesis, Part 8: The Giants and the Sons of God

The opening verse of Genesis chapter 5 announces that “This is the book of the generations, or race, of Adam”, and here that book continues. However since there is no explicit break in the context, nor do we see any other reference which may indicate the start of another new book, then this book continues all the way through to the very end of Genesis. While it seems that there should be a logical break in the narrative between the enumeration of the families of the sons of Noah and the time of the call of Abraham, there is not any explicit indication that this book has any further divisions. So in spite of the brevity of the first two books of Genesis, the first being from chapter 1 verse 1 through chapter 2 verse 3, and the second being from chapter 2 verse 4 through to the end of chapter 4, this book is comparatively quite lengthy.

The very construction of this book is also a statement, as the description of the tribes of the sons of Noah is historically relevant to the time of the call of Abraham, and also to the time of Moses when this book was written, but soon after that description the focus of the narrative of the race of Adam quickly narrows to the family of Abraham, and then to the children of Jacob exclusively. From that time, and throughout the subsequent books of the Bible, other Adamic families are mentioned only when they come into contact with the children of Israel, or when they are subjects of prophecy in relation to Israel. In the meantime, here in Genesis chapter 6, there are explicit references to the presence of another race of people, who are not of Adam but who had evidently been on the earth for a long time.

The word for book in that opening verse of Genesis chapter 5 is ספר or sepher, a word which was borrowed into English in the form of the modern word cipher. A ספר or sepher (Strong’s # 5612) is a book, missive or document, but also, as it is used in Scripture as a verb in Genesis chapter 15, an accounting, counting or numbering. The English word account also has all of the same general uses, and to cipher in Medieval English was to do arithmetic, although that word now has different uses in modern English. So this is the account of the race of Adam, and beginning with this sixth chapter of Genesis, any other people who are mentioned in this book, who are not of Adam, are interlopers who are only mentioned in this book as it becomes necessary in order to give an account of Adam, because they had come into contact with and had some impact on the history of people of the race of Adam. They are interlopers because they are not mentioned in the creation account of Genesis, and therefore they must have some other origin. Then, by the end of this book of Genesis, it becomes wholly apparent that the only portion of the race of Adam which is the direct concern of Yahweh God and the subjects of his further promises are the children of Israel. The last promises made to the Adamic race in general are found in the account of Noah in Genesis chapter 9.

On Genesis, Part 7: The Book of the Race of Adam

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On Genesis, Part 7: The Book of the Race of Adam

In our last presentation, The Blooming of Trees, we had seen and discussed the descendants of Cain and some of their characteristics and attitudes, and commented upon how the enemies of Christ had exhibited those same traits, according to Christ Himself in John chapter 8 and elsewhere. However the similarity in characteristics should indeed be expected, as Christ Himself had also informed His adversaries that they were descended from Cain, in Matthew chapter 23 and in Luke chapter 11, and that is something which the historical narrative presented in Scripture and in certain classical histories clearly substantiates. Christ had also attested that the tree is known by its fruit, and therefore we may ascertain that His adversaries were inherently evil due to the nature of their origin. That is the reason which Christ Himself had given for their wickedness, explaining to them that they had naturally behaved in the same manner as their father. This certainly also evokes the old adage, that the apple does not fall far from the tree.

That in turn had also led us to a discussion of the sin of the fallen angels as it is remembered in the Book of Enoch, from the edition of 1 Enoch which was translated from the Ethiopic manuscripts by R. H. Charles. Part of the motivation for that is the fact that in a very short time, Cain’s descendants had taken up some of the same occupations which were ascribed to the sin of the fallen angels, that they had taught men the use of metals and the creation of implements of war. Additionally, it is evident in the context of Genesis chapter 4 that Cain must have obtained a wife from outside, and the only evident source for such a wife would be those same fallen angels. But there I had also explained that we should not accept 1 Enoch itself as canon, because it seems to contain many interpolations and embellishments which have been interspersed with whatever may have been the original text, and even entire books of dubious value were inserted among its chapters. However 1 Enoch does reflect many of the things which are described in the fragments of Enoch literature which were found among the Dead Sea Scrolls, and by that we may have insight into the state of the wider world in which Adam had been created. As Paul of Tarsus had said in his first epistle to the Corinthians, “now we see through a mirror in riddles”, or as it is in the King James Version, “now we see through a glass darkly”. But even that is not an excuse to close our eyes and act blindly.

So where at the end of Genesis chapter 4 we began to read of the descendants of Adam and met with the statement that in the time of Enos, “he began to call on the name of the Lord God”, or that he hoped to call on the name of Yahweh, as it is in some Septuagint manuscripts, we conjectured that perhaps it was due to the conduct of the Nephilim that Enos had done this. Although it may be difficult to substantiate that conjecture, there must have been a reason for the statement, and we shall indeed see in Genesis chapter 6 that it was the Nephilim who ultimately led the children of Adam into sin once again, for which nearly the entire race was destroyed in a flood. Speaking of the Nephilim, those same passages of 1 Enoch which we had cited, in chapter 9 inform us that “8… they have gone to the daughters of men upon the earth, and have slept with the 9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have 10 borne giants, and the whole earth has thereby been filled with blood and unrighteousness.” So by that we know that the events which it is describing had indeed precipitated the flood of Noah.

On Genesis, Part 6: The Blooming of Trees

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On Genesis, Part 6: The Blooming of Trees

In our last presentation of the Book of Genesis, Truth and Consequences and the opening verses of Genesis chapter 4, we hope to have once again fully established as fact the consequences of Eve’s sin, as it is described in Genesis chapter 3, where three times it was acknowledged that she had already conceived, and that therefore, in spite of the surface reading of Genesis 4:1, she was already pregnant when “Adam knew his wife”. Doing this, we cited several other Scriptures, both apocryphal and canonical, which are in agreement with this interpretation. But there is no Scripture in canon which explicitly disagrees with it, and our therefore witnesses must stand, and Cain must have been the literal son of the “wicked one”, as the apostle John had explained in his first epistle. With this understanding it also must be admitted that Genesis 4:1 cannot be a record of Eve’s conception, as she was already impregnated where she had been admonished in Genesis chapter 3. For that same reason Adam had already called her name Eve because “she was the mother of all living”, and in that manner he had also acknowledged that she was already with child.

But Adam, having accepted his wife’s sin, was also compelled to accept what was in her womb, and even after his punishment was declared, he may not have even been fully cognizant of the troubles which his sin would cause him in the future. So it is apparent that for that reason, Adam had raised both Cain and Abel as his own sons, and the immediate consequences of the sin in the garden once again became apparent in the murder of Abel. The name Abel is interesting in this regard, as the Hebrew term הבל, hebel or habel (Strong’s #’s 1891-93), as a verb is to breathe, and as a noun it means breath or therefore also vanity, since breath is representative of something that is transitory. However the words for breath also provide expression for the concept of spirit in both Hebrew and in Greek. Although Abel’s life may have been of brief duration, as Paul of Tarsus had explained in chapter 11 of his epistle to the Hebrews, “4 By faith Abel offered to Yahweh a better sacrifice than Cain, through which he was accredited to be righteous, having testified of Yahweh by his gifts, and being slain because of it he still speaks.”

February 2023 Open Forum Discussion

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This Open Forum had a slow start, and improved as the evening progressed. Some participants evidently had technical problems with their microphones and could not participate. The server is in line for an upgrade.

I will publish a short list of subjects here soon...




On Genesis, Part 5: Truth and Consequences

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On Genesis, Part 5: Truth and Consequences

Discussing Genesis chapter 3 and The Mourning After, which is a pun in reference to the consequences of the deceiving of Eve and the subsequent fall of Adam and the circumstances which they would suffer for their sin, we had seen three explicit statements which all acknowledge the fact that at the time when their punishment was announced, Eve had already been pregnant. These statements are found in verse 15 and the reference to the two seeds, in verse 16 where Yahweh God had then informed Eve of the sorrow of her conception, indicating that she had already conceived, and finally in verse 20 where we read that “Adam called his wife's name Eve; because she was the mother of all living.” In this last statement it is absolutely manifest that Adam must have understood the significance of the earlier statements made to both the Serpent and Eve, and therefore he had also acknowledged the fact that she had already conceived, for which reason he chose for her a name signifying that she was “the mother of all living.”

Perhaps one of the greatest barriers to a proper understanding of Scripture, or maybe what has really been the greatest historical psyop, are the chapter and verse divisions which were added to our Bibles in the 13th century. Although men have divided the Bible into sections in one scheme or another for centuries before that, and at least as early as the 4th century, the familiar chapter divisions are often not very well placed, and many of the verse divisions are nonsense, as they often even split sentences. Then the result of these artificial divisions is that countless Christians read one verse of Scripture, they draw conclusions from that one verse by which they then govern their very lives, and as they do so they generally ignore the wider context in which those particular verses are found. Often their conclusions are ignorant of, or even contrary to, what the Scripture is actually teaching, and even more ominously, they are contrary to the commandments of God. (The vision of Peter in Acts chapter 10 is a prominent example, since it actually has nothing to do with clean and unclean food.)

On Genesis, Part 4: The Mourning After

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On Genesis, Part 4: The Mourning After

Here we shall discuss the latter half of Genesis chapter 3 and the consequences realized for sin which become evident on the mourning after, which is a pun that alludes to the consequences outlined in the punishment of Adam and his wife for their sins. The phrase the morning after is defined as “a period, as in the morning, when the aftereffects of excessive self-indulgence during the previous evening are felt…” or “a moment or period of realization in which the consequences of an earlier ill-advised action are recognized or brought home to one.” But here we have used the word mourning instead, because it also describes how Adam and Eve must have felt as those consequences were declared by Yahweh their God, and since we ourselves also have a right to lament those consequences because they have adversely affected all of Adam’s descendants throughout history, as Paul of Tarsus had explained at length in chapter 5 of his epistle to the Romans.

In our last presentation, Sustainable Plausibility, we made the assertion that our Genesis interpretation is valid only so long as it is upheld throughout the entire Scriptures, but if it is upheld then it must be true and correct. With that, we demonstrated the meanings of the expressions found in the opening verses of Genesis chapter 3 from similar expressions which had been employed elsewhere in Scripture and also in other ancient literature, which do indeed reveal that the metaphors and allegories are euphemisms for sexual activity, and that illicit sexual relations certainly are the cause for the fall of the Adamic man. Now as we proceed through Genesis, among other things we hope to continually demonstrate that the Scriptures certainly do substantiate this interpretation, and therefore that it must reflect the true meaning as it was intended by the Author, Yahweh God Himself.

There are more colorful phrases by which we may have titled our last presentation, which may better have described the nature of the sin of Eden, which is the true so-called “original sin”. However our intention is to illustrate the fact that our method of interpretation is of the utmost importance. As we had already asserted in our commentary on Genesis chapter 1, since Yahshua Christ had come to reveal “things kept secret from the foundation of Society”, and since Genesis describes the foundation of that very Society, or world, then Genesis can only be properly interpreted through His words. Now here, in The Mourning After, we hope to further illustrate the truth of that assertion.

On Genesis, Part 3: Sustainable Plausibility

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On Genesis, Part 3: Sustainable Plausibility

Here we shall continue our discussion of what we have described as the second creation account of Genesis, which is found in chapters 2 through 4, commencing with our commentary on Genesis chapter 3. As we have asserted in relation to the creation account of Genesis chapter 1, it serves to provide a basis for the foundation of a godly society. Then this second account, which begins with verse 4 of Genesis chapter 2, provides a basis for a godly family, which is the primary social unit of that godly society. Laying the foundation for a society of family, after Adam was commanded not to eat of the Tree of the Knowledge of Good and Evil it had also defined a proper marriage as he found that he had no suitable helpmate among all the beasts of creation. For that reason Eve was created, whereupon Adam himself had described a legitimate marriage as the union of a man with a woman of his own flesh and bone, a woman of his own kind or race, rather than of any of the other creatures in the garden.

Of course, Yahweh God had already foreseen the creation of woman, as it is declared in Genesis chapter 1 that “male and female created He them”, so Genesis chapter 2 further explains that creation process, which is not fully realized until the events come to pass which are described in Genesis chapter 5. Now, as this second creation account continues, it moves past the details of the creation of the Adamic man “male and female”, and begins to explain the reasons for the historic circumstances of man, who was initially created for the purpose of having dominion over the earth and everything in it, but who was quickly reduced to necessity, having to toil at hard labor in order to merely survive.

There are no anciently written narrative histories surviving the flood of Noah. So except for some rather fantastic pagan legends, the only viable records which we may have of our origins, if indeed we are of the race of men which is described as having descended from Adam in Genesis chapter 10, are these accounts of creation in Genesis. But neither are these accounts written as we may expect a history to be written today. Instead, they are parables, written in metaphors and allegories, and they contain some idioms which may no longer even be understood unless the meanings are elucidated where they appear in later books of Scripture. Then even being armed with an understanding of the allegories, very little of these creation accounts of Genesis can be properly and fully understood without the words of Christ in the Gospel and the Revelation. Furthermore, because the creation accounts in Genesis are written in allegory, the sustainable plausibility of any interpretation of these allegories must be verified consistently throughout the balance of Scripture. If later Scriptures uphold the interpretations, then they must be valid. But if later Scriptures explicitly contradict the interpretations, then they are not at all sustainable and they must be rejected as being invalid.