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Topical Discussions, October, 2023

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Topical Discussions, October, 2023

If there is one thing which I have observed in many of the people with whom I have disputed aspects of Scripture or history over the last 25 years, it is the frequent attitude by which they feel that they can dismiss anything which they do not already know as being insignificant, and in that manner if they do not know it, it is easy for them to despise it, and just as often, they do not even want to hear it. People have a sense of pride in their own education, they often feel they have been taught everything they need to know by some school or church which they had attended at some point in life, and they generally feel that anything which they had not been taught in those places, or which they have not seen on television, is absolutely unnecessary and could not possibly improve on what they think they know, or even on what they really do know. What many men do not understand is that every educational program is biased in favor of its own constructs and opinions, which are presented as “facts”, and if you dispute any of the material along the way, outside of some narrow but acceptable corridors, you are very likely going to fail the course. Generally, schools are not corrected by any student, or even by any professor, at least without years of controversy and chastisement.

This is especially true among people with advanced university degrees. Men who may have a doctor’s title in some specific field often pretend to be an expert in other fields, and others often imagine them to be intelligent and therefore, to be learned in other fields. I have met several such men, but I have also met the opposite cases, men who had such degrees but who were humble and did not play doctor in other fields. No man can be learned in every field, and even the greatest polymaths only have time in a human lifetime to master and practice in a couple of fields, perhaps two or even three. Often, if you tell men something they have not figured out with their own expertise, or which was not included in their education, they despise it and dismiss it as fallacy. Often, they cannot imagine that someone with a lesser degree, or with no degree, can ever show them anything new. We even have such men among Identity Christians, where a man who is a doctor of some other unrelated field, often titles the correspondence or even the papers which he writes on the Bible with the word “doctor” attached to his name, as if that title should be considered authoritative in a field for which he has no doctorate. That is quite pathetic, and calling oneself a “doctor” outside of one’s own field of study is sort of like wearing a clown suit to a funeral. There are several others who write books related to Christian Identity, who use the title “doctor” attached to their names, and while they have worldly degrees in theology, they are only mingling Christianity with the perspectives of their worldly educations. One of them is currently teaching English to gooks in South Korea, as he writes books about the exclusiveness of the Bible for Israel. So should a double-minded man ever even be trusted?

On Genesis, Part 33: The Dedication of Isaac

Genesis 22:1-24

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On Genesis, Part 33: The Dedication of Isaac

In Genesis chapter 21 we had last seen Abraham at Beersheba, where he had made an oath with Abimelech. The only details we have of the contents of the oath were expressed in the words of Abimelech, where we read: “23 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.” That is an oath of mutual respect and general cooperation which would also have been passed down to each man’s descendants. Then, before the oath was sealed, Abraham added the stipulation that Abimelech acknowledge the digging of the well at Beersheba by Abraham, so that Abraham could keep it, and that was ensured by the grant of the seven ewe lambs which Abimelech had accepted. But it becomes evident much later, in Genesis chapter 26, that the Philistines of Gerar had transgressed the terms of the oath. When that happened repeatedly, Isaac returned to Beersheba, where he seems to have found refuge. Although apparently he had never sought any recompense for the transgressions of the Philistines.

Now the events described in this chapter of Genesis, chapter 22, are highly scrutinized and also highly criticized by various parties who are critical of Christianity, because they describe the near-sacrifice of Isaac by Abraham at the command of Yahweh his God. However we would describe this event as the dedication of Isaac, rather than as the sacrifice of Isaac, because the sacrifice was never completed, yet it nevertheless resulted in the dedication of Isaac to Yahweh God by his own father, who had the authority to do so. Then, as for the critics, they are generally ignorant of the seeming cruelty of the ancient world which surrounded the Biblical patriarchs, and they wrongly judge this event by modern standards of society, which have themselves developed out of Christian morality, rather than judging the event by the ancient standards of society under which the patriarchs had actually lived.

Yet comparing this event to many similar events which are evident in the ancient past, in the end we must conclude that Abraham’s sacrifice was an act of selflessness, whereas typically, human sacrifice in the ancient world was conducted out of acts of selfishness. For example, the pagan god Odin was said to have hung himself on the tree Yggdrasil for nine days and nights in order to gain knowledge of other worlds and so that he may understand the runes. [1] But the sacrifice of Christ by hanging on a tree, or a cross, was so that He would redeem His people from their sins [2], also receiving nothing for Himself in return, and that was its stated purpose even if the critics of Christianity do not understand how the act could possibly have achieved that objective.

On Genesis, Part 32: Digging Deeper

Genesis 21:21-34

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On Genesis, Part 32: Digging Deeper

In this second half of Genesis chapter 21, Abraham is found digging wells, and he and his servants must have dug at least a few wells before they finally dug one which they would keep. So it is with Christians, that they should be digging wells, but they should not necessarily keep all of them. In other words, Christians should be digging into the scriptures, both Old Testament and New, rather than simply believing some pastor or priest, and as Paul had written in Romans chapter 12, the Christian should be “2 … transformed by the renewing of [his] mind, that [he] may prove what is that good, and acceptable, and perfect, will of God.” If anything conflicts with the Word of God, it should certainly not be kept. Therefore, discussing the first half of Genesis chapter 21, which describes the birth of Isaac and the sending off of Ishmael for the benefit of Isaac, we sought to better understand the Christian Gospel of the New Testament by reviewing the manner in which Paul of Tarsus had explained the fulfillments of those promises to Abraham which are ultimately realized in Yahshua Christ. Doing that, we found that in Paul’s letters he upheld the exclusion of both Ishmael and Esau from The Seed of Inheritance as it is also described in Genesis, and that exclusion would naturally include all of their descendants, something which Paul had also explained in Romans chapter 9 and Galatians chapter 3.

Many modern Christian denominations dismiss the Old Testament as a Jewish book, imagining that it pertains to Jews and not to Christians. However that is not how the apostles of Christ had treated the scriptures which we now know as the Old Testament, and they frequently asserted that it pertained to Christians, but not to those who would remain in Judaism. The differences in these perspectives are resolved only in the understanding that the Old Testament truly pertains to all of the twelve tribes of Israel, not merely to Judaeans, and only small elements of two of those tribes were ever called by the name Judaean, which is the original source word for the modern words Jew and Judaism. Ten of those twelve tribes had long before been scattered abroad, along with a great portion of the remaining two, who were never called Jews. The word Jew is not directly from Judah, but from Judaea, which was a multiracial province of the Roman empire, and as Paul wrote in Romans chapter 9, “6 … For they are not all Israel, which are of Israel”, and therefore he prayed only for his “3 … kinsmen according to the flesh.” Likewise, Christ had told His adversaries “26 But ye believe not, because ye are not of my sheep, as I said unto you”, as it is recorded in John chapter 10.

So the apostle Paul had also asserted in the 26th chapter of the Book of Acts that “6 … I stand and am judged for the hope of the promise made of God unto our fathers: 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.” There, it is apparent that Paul did not count the Jews among the twelve tribes. Likewise, the apostle James had written his only surviving epistle “to the twelve tribes which are scattered abroad,” as it states in its opening salutation. Later, in 2 Corinthians chapter 3, using an event from the life of Moses as an allegory in order to illustrate how only Christians could understand the writings of Moses, Paul would explain that only in Christ was the vail lifted which had covered those writings. So his point is that one must understand the words of Christ first, and then one may gain understanding to the true meanings of the Torah, or Pentateuch, the five books which are attributed to Moses.

On Genesis, Part 31: The Seed of Inheritance

Genesis 21:1-21

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On Genesis, Part 31: The Seed of Inheritance

At the beginning of our last presentation, The Consequences of Covetousness, I had recounted many aspects of my own personal perspective of recent historical events, and then mentioned some of the earlier circumstances which helped to facilitate those events, in order to show that when a society falls, it is typically a long process which has many inducements. There are several old adages which are relevant to this discussion. The first one that comes to mind is the saying that “Rome wasn’t built in a day”, as the empire peaked nearly 900 years from the traditional date of the founding of the city, from 752 BC to the time of Trajan at the beginning of the 2nd century AD. Likewise, our modern Christian society also took nearly as many centuries to develop following the spread of the Gospel of Christ. But it is also said that “Rome didn’t fall in a day”, and just as the Roman empire was hundreds of years in the making, its slide into oblivion at the hands of the Huns, Goths and Vandals also took several centuries, and there were many significant earlier events which helped facilitate its fall.

So perhaps an older Roman of the time of Caracalla may have noticed the decay of the empire which was already evident, and lamented the days of Marcus Aurelius or Commodus. But perhaps an older Roman in the days of Aurelius had lamented the time of Hadrian or even of Trajan. Every century had its own peculiar troubles, and in hindsight perhaps it is sometimes easier to look back and see why they had developed. Yet centuries after Rome fell, there were Europeans who upheld its traditions and its values, and clung to them in their everyday lives. While this was especially evident in the Roman Catholic Church, and not always for the better, it is even evident outside of the Church, until the time that Church itself had adopted and perpetuated many of its aspects.

On Genesis, Part 30: The Consequences of Covetousness

Genesis 20:1-18

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On Genesis, Part 30: The Consequences of Covetousness

Most modern White Europeans, whom today are often led to believe that they live in a post-Christian society, still take for granted the Christian values with which they were raised, or at least, with which their grandparents and great-grandparents were raised, without any conception of the degree of depravity which was prevalent throughout much of the pre-Christian or non-Christian worlds. Yet those Christian values, which had been shared by Europeans for well over a thousand years, have become ingrained within us through generations of childhood education and practice and they remain in us and in our laws even if we may no longer consider ourselves to be Christians. Then, with the advent of colonialism from about the 15th century, Europeans brought those values with them, by which they had governed all of their colonies abroad, as well as having transmitted them to the non-White races whom they had also come to govern. The non-White races, however, and especially the negro races, do not maintain them very well in post-colonial modern society, and in fact, they never really submitted to Christian values even when they were governed by them. Today, any Negros in Africa who maintain any semblance of Christian values do so only as long as there is wave after wave of White missionaries or international church officials dispensing rewards for their good behavior.

When I was a child, before 1970, there were no pickup bars because women were not permitted in most bars. Some bars had a back room with dining tables, even if they did not serve food, in which women were permitted if they had a man to escort them. Those rooms had separate entrances, and signs above or near the back door would explicitly label it a “Ladies Entrance”. Otherwise any ladies entering through the bar door or without an escort would never be served. My father could take me, even at five or six years old, through the front door to sit at the bar, but he could not take my mother. Back then, my father had also taught me not to even speak to a girl unless I had been introduced to her by her parents. And I would never think of making a sexual advance towards any girl. At least most, if not all, of the other boys I knew were raised with those same values. But then, of course, we were also instilled with other basic Christian values, such as not to steal or lie or abuse those weaker than ourselves. At least most of the other boys disdained perverts, and especially Sodomites, and if they did not disdain them they dare not make any mention of it or they would also become the targets of the same chastisement which the Sodomites had been.

On Genesis, Part 29: The End of Sodom

Genesis 19:1-38

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On Genesis, Part 29: The End of Sodom

As it is first recorded in Genesis chapter 18, Yahweh God had purposed to destroy Sodom for its sins, and when Abraham learned of that purpose, he plead for the Sodomites, having imagined that at least some of them were righteous, and he petitioned God on that basis, that the righteous not suffer for the sins of the wicked. So Abraham bargained with God, and asked him not to destroy the place for the benefit of fifty righteous men. When Yahweh agreed, he continued to bargain, all the way down to ten men, and Yahweh had nevertheless agreed, where it is recorded that He had said “I will not destroy it for ten’s sake.” With that the record of the exchange ends, and now here in Genesis chapter 19, we see that Yahweh did indeed destroy Sodom, permitting only Lot and his family any opportunity to escape. So evidently, there were not even ten righteous men among the Sodomites, and for that reason we described the altruism of Abraham as having been merely speculative, because Abraham imagined that a portion of them were righteous, but he had little direct experience to make any judgement in the matter.

The famous geographer of the early 1st century AD, Strabo of Cappadocia, did not work exclusively from first-hand accounts, but relied on the reports of others, especially of sailors and other travelers, since he probably could not have traveled by himself the entire broad world which he had labored to describe in writing, which had stretched from Britain and Ireland in the west to the Indus River in the east. He also frequently cited older writers, verifying or amending their descriptions of diverse places, and he mentioned many of those writers whose works are not lost. So, pertaining to Sodom, in the 16th book of his Geography he confused the Dead Sea with what the Greeks had called Lake Sirbonis, the Serbonian Bog on the Mediterranean coast west of Gaza which appeared to be more of a lake to early travelers. [1] But aside from that misidentification, which is evident where he named places such as Masada, he was clearly speaking of the Dead Sea. So he had described the asphalt produced by the lake, or sea, and the fires below the water which produced it [2], and then he wrote that:

Many other evidences are produced to show that the country is fiery; for near Moasada are to be seen rugged rocks that have been scorched, as also, in many places, fissures and ashy soil, and drops of pitch that emit foul odours to a great distance, and ruined settlements here and there; and therefore people believe the oft-repeated assertions of the local inhabitants, that there were once thirteen inhabited cities in that region of which Sodom was the metropolis, but that a circuit of about sixty stadia of that city escaped unharmed; and that by reason of earthquakes and of eruptions of fire and of hot waters containing asphalt and sulphur, the lake burst its bounds, and rocks were enveloped with fire; and, as for the cities, some were swallowed up and others were abandoned by such as were able to escape. But Eratosthenes says, on the contrary, that the country was a lake, and that most of it was uncovered by outbreaks, as was the case with the sea. [3]

September 2023 Open Forum Discussion

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Among the subjects discussed this evening:

  • Interpreting the “kings of the east” reference in Revelation chapter 16. Asiatic billionaires and some aspects of their influence over Western governance.

  • Will there be Marriage after the Resurrection? The difficulties of speculating about life in the Kingdom of Heaven. The words of Christ concerning marriage after the Resurrection.

  • What to do on the Sabbath? The “rest” of Joshua.

  • Why is natural selection only applied to animals, and governments seek to prevent it among humans? The lack of consciousness among the other so-called races, and the impossibility of converting them.

  • How did angels get wings?

  • The Trojan horse of "smart cities". Twitter, Elon Musk and the ADL. VPNs and Jewish attempts to control the internet.

  • Medieval fairy tales and the wisdom of knowing that evil is genetic, in old tales about Witches, ogres, and trolls which taught children about good and evil people. Stories of trolls or leprechauns and gold are warnings of Jews (quip: leprechaun = “leper cohen”). Japanese tengu creatures relating to same phenomenon.

  • Class warfare promoted by Jews.

  • Deuteronomy 6:8 and wearing the law on one’s hand and between one’s eyes.

  • The death of Herod and the nature of his illness.

  • Secular White Nationalism, White Sharia, Islam and anti-racism. Muslims and usury.

  • Rachel, indirectly cursed by Jacob, was punished and died young because she stole the household gods of her father Laban, and therefore also wanted to steal his estate from her brothers.

  • The contrasting personalities of Esau and Jacob, hairy vs. smooth.

  • Spirits and unclean spirits vs. phantasma, or apparitions. “Soul sleep”.

  • Yahweh God, the hardening of pharaoh’s heart, the the free will of man.

  • Politics, parties, compromise and betrayal. Reasons for leaving the League of the South. The lesson of Gideon.

  • Benjamin Franklin on race, Blonde vs. Brunette in Europe. Tawny or brunet brethren vs. Arabs, and the Gospel dividing the wheat and tares.

  • Catholics, and most mainstream Christians do not read the Bible. The pattern of our critics having not read the Bible.

On Genesis, Part 28: Speculative Altruism

Genesis 18:1-33

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On Genesis, Part 28: Speculative Altruism

In our last presentation of this commentary on Genesis, which was titled A Father of Nations, we hope to have illustrated at least some of the cohesion between the promises of Yahweh God to Abraham which Moses had recorded in Genesis, and the interpretation and application of those promises in the ministry of Paul of Tarsus which are recorded in at least several of his epistles. Paul, having professed that his struggle was for the twelve tribes of Israel and the promises which Yahweh God had made to the fathers, which he interpreted “as it is written”, referencing the very promises to Abraham which are found in these chapters of Genesis, had clearly taught that the Gospel messages of the promises of redemption and mercy and eternal life in Christ were pertinent to the children of Israel alone [1]. Then, in relation to the covenants of God, Paul also explained that they too were exclusively for the children of Israel, an Israel which he himself had described as his “kinsmen according to the flesh” [2].

So Paul is certainly a witness to the exclusivity of the New Covenant with the children of Israel, and he had told the Romans, in an epistle which was demonstrably written before his arrest in 58 AD, “that your faith is spoken of throughout the whole world”, and later in that epistle, concerning the Gospel of Christ, he asked a rhetorical question and made another profession where we read: “17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.” [3] Here are two professions from Paul’s epistle to the Romans, that in his time the Gospel of Christ had already been disseminated throughout what he had perceived was the entire world. Yet at this time, there is absolutely no evidence of any Christians outside of the Roman world, and the other apostles, those who were not with Paul, were still in Antioch or with James in Jerusalem [4].

On Genesis, Part 27: A Father of Nations

Genesis 17:1-27

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On Genesis, Part 27: A Father of Nations

Discussing Genesis chapter 16 we described The Vanity of Ishmael, which shall continue to be manifest as we proceed through these subsequent chapters, and as we hope to discuss later in this commentary on Genesis, it is also manifest in history unto this very day, once his descendants are properly identified in the modern world. In that last presentation, we had postulated that the first aspect of Ishmael’s vanity was that he could never fulfill the role for which Abram and Sarai had believed he would be born, which was to be Abram’s heir, the seed of the promises which Abram had from God. So while the plan for his birth had originally belonged to Sarai, Yahweh God clearly had another plan, as we shall see here in Genesis chapter 17, and here His plan shall finally be fully revealed to Abram and Sarai. This is another example of many in Scripture, that Yahweh provides information to men only on a need-to-know basis, as He sees fit, and in any event, the actions of men fulfill His will whether or not that process can ever be perceived by the men themselves. The prophecies exist only so that men may look back and see that Yahweh is God.

As we proceed here, Ishmael continues to be a subject of Genesis and shall remain in our discussion, and while Hagar had already received a promise of her own, that her seed through the unborn child in her womb would become a great nation, here we shall see that Abraham was destined to be a father of many nations, and Ishmael had no share in that promise or in subsequent related promises. Another aspect of the vanity of Ishmael, the fact that all of his seed would apparently be, or become, bastards, we may not discuss again until later chapters of Genesis, where both his descendants and those of Esau are described in Genesis chapters 25, 28 and 36.

On Genesis, Part 26: The Vanity of Ishmael

Genesis 16:1-16

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On Genesis, Part 26: The Vanity of Ishmael

As we had discussed while having seen The Victories of Abraham in Genesis chapter 15, Abram was given great promises by Yahweh God, who also made many of those promises while binding Himself alone in an unconditional covenant, which is a sure sign that they shall be fulfilled regardless of the deeds of men. Among these is a promise that his seed would ultimately displace the current inhabitants of the land which he had been promised. Those inhabitants were listed as ten tribes of people, five of which were descended from Canaan, at least in part, which are the Hittites, Amorites, Girgashites, Jebusites, and Canaanites, these last whom, for reasons we have already stated, we would venture to identify more specifically as the Sidonians. The other five tribes were not descended from Canaan, and ostensibly, they were not even descended from Adam through Noah. The origins of two of these tribes are known from Scripture, which are the Kenites and the Rephaim. They are the descendants of Cain, and a particular family of the Nephilim. While the other three are unknown, it cannot be assumed that they are of Noah, since the purpose for the genealogies and the writing of this history in this manner was so that the children of Israel in the time of Moses could know the nature of their enemies and be able to identify them as they come to possess the land which Abram was promised, as opposed to the identification of their surrounding kindred nations who are listed in Genesis chapter 10. For that reason, we must account the Kenizzites, Kadmonites and Perizzites as having been aboriginal, and also related to the ancient Nephilim, as the meanings of some of their names also suggest. That same assertion would also be true of the Zuzims, or “roving creatures” who were mentioned in Genesis chapter 14.

So ostensibly, it is for this reason that Yahweh had instructed the children of Israel to completely eradicate or drive out all of these ten tribes, because, as we have also documented in our presentation on The Vanquished where we discussed these tribes, the Canaanites had a proclivity to practise miscegenation, which is race-mixing, with their neighbors, and these tribes were all dwelling together in Canaan for at least six hundred years until this point where Abram is promised their displacement. So in essence, and regardless of what we may think of Canaan himself, considering the circumstances of his birth, the Canaanites were breaking that same law that Adam and Eve and the children of Adam had transgressed in Genesis chapters 3 and 6, which is not to eat of the Tree of the Knowledge of Good and Evil. Their first fathers were given this law by Yahweh God, and they have no real excuse for not keeping it, except that they had forsaken Him at a much earlier time than this.