Commentaries and Podcasts

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.

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 therefore our 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.”

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

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.

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.

On Genesis, Part 2: The Society of Family

In our first presentation of this commentary on Genesis we ended with Genesis chapter 2 verse 3, as we consider those first few verses of this chapter, along with chapter 1, to be the first account of the creation of Yahweh God. Now as we commence with chapter 2, and through to the end of chapter 4, we shall begin to discuss the second creation account in Scripture. While this second account naturally follows the first in the text, the things which it describes actually parallel the later portions of the first account, the events which had been related on the sixth day of the creation of God. So this is also an example of a Hebrew parallelism, where something is described twice consecutively in a phrase, a sentence, or even in a longer passage, so that multiple aspects of a subject can be portrayed and explained more precisely. There are other examples of such parallelisms using entire passages in Biblical literature, and another one of significance is found in Genesis chapters 10 and 11. Ezekiel chapter and 28, and chapters 38 and 39 contain examples of others. Here in Genesis, while the first creation account provides a Godly worldview which laid a general foundation for the organization of a society, here we will see a foundation laid for the organization of a Godly family, which is the primary communicative unit of every prosperous society.

However before we begin to review and comment upon the text of this account in Genesis, there are a few aspects of it for which we should provide a preliminary discussion. That is because there are many errant concepts of the creation of Adam which throughout history have accommodated the Jews, who falsely claim to be the protagonists of the Old Testament, or the Roman Empire, as the fourth century Roman Catholic Church was organized to suit its whims, and now today it accommodates the modern diversity agenda. However in light of Genesis itself, especially in chapters 6 through 15, the concept that all of the hominid races on the planet were descended from this single man Adam are patently false, absolutely ludicrous, and do not withstand even the most basic historical or Scriptural scrutiny.

On Genesis, Part 1: The Creation Account through Christian Eyes

Here we are going to venture a commentary on the Book of Genesis, which, Yahweh God be willing, shall certainly require many months to complete. Some years ago we did a series of discussions here titled Pragmatic Genesis, and we may draw on some of that, or at least repeat ourselves somewhat because our opinions have not changed. So for that same reason, I will probably also repeat things which I have presented in other papers as well, and even some things of which Clifton Emahiser had also written. But most of our past work in Genesis was written only for the purpose of refuting certain heresies which are found in either Christian Identity circles or in the denominational churches. While perhaps I may mention some of those heresies as we progress through the chapters of Genesis here, I will try not to dwell on any of them at length, so as to be a distraction.

Some years ago I also wrote a paper titled On Biblical Exegesis. There I asserted that in order to understand the Old Testament, and Genesis especially, one can only do so through the lens of New Testament understanding, allegorically speaking. In other words, one can only understand Genesis through an understanding of the words of Christ both in the Gospel and in the Revelation. That is primarily because Genesis is not a complete history of what is popularly perceived as the “world”, nor does it offer a complete understanding of the state of the “world” when the Adamic man was created. This is first evident in the words of Matthew in chapter 13 of his Gospel where, after having recorded some of the parables of Christ, he wrote: “34 All these things Yahshua had spoken in parables to the crowds, and without a parable He spoke nothing to them, 35 that that which was spoken through the prophet would be fulfilled, saying: ‘I shall open My mouth in parables; I shall bellow things kept secret from the foundation of Society!’” The apostle was citing the 78th Psalm, but we shall see that this is also evident in subsequent chapters of Genesis itself.

On the Revelation of Yahshua Christ, Part 28: The Living Temple

Before we commence with our commentary for Revelation chapter 22, which is the final chapter of the Revelation of Yahshua Christ, there are a couple of peripheral discussions which are fitting, which we have chosen to include here. The first is the vision of Ezekiel’s temple, which is interpreted in various ways. For example, many Jews see the vision as a description of a future and actual temple building in Jerusalem, whereas many Christians interpret it as some sort of allegory for the future Church and the Body of Christ. Of course, while the Jews wrongly interpret Scripture and prophecy in nearly one hundred percent of their attempts, we would reject both of those interpretations.