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100 Proofs The Israelites Were White Parts 71-80
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71) Revelation: The Sealing of the Tribes and the Great Multitude
In Revelation chapter 7, John has a heavenly vision of a great multitude of people standing before the lamb, which can only be Christ. This is sometimes used as a proof that Christianity is for everyone and is universalist. As the multitude seems to consist of a whole variety of different nations, speaking different languages. However it is in fact the children of Israel who were promised to become many diverse nations, which would include their own unique languages, nationalities and cultures. Furthermore, from a study of the Revelation it is evident that Revelation chapter 7 is sandwiched between chapters containing prophesies of events related to the fall of Rome. Thus we should note that this sealing must be related to the time period around the fall of Rome.
So Revelation 6 begins with the opening of seven seals. The first four seals, which are popularly described as the four horseman of the apocalypse, are describing stages the Roman Empire went through. Typically all Empires follow this model of expansion, in fighting, gradual decadence and eventual implosion. Then the fifth seal describes the persecution of Christians by Rome and the cry out for vengeance. Continuing the following seals describe the collapse of Rome and the Germanic tribes overrunning it. This brings us to Revelation 7.
So 12000 from each of the twelve tribes are sealed in that chapter. This is a guarantee that the twelve tribes survived and additionally that they must be in Europe as Revelation and the collapse of Rome is all centered in Europe. Since this was a period of turmoil, of mass migrations of entire tribes, with the establishing of entire new nations from the dead husk of the Western Roman Empire. We understand why it is important that Revelation confirms all twelve tribes survived.
We should note that Dan was not mentioned, at least in our existing copies, which is likely an innovation, since Manasseh stands in the place where we may expect Dan to have been mentioned along with his full brother Naphthali. Under the standard of Dan on the north side of the tabernacle in the wilderness were Dan, Asher and Naphthali, in Numbers chapter 2. In Revelation 7:6 we see Asher, Naphthali and Manasseh rather than Dan. Further on, in Revelation 7:8 we see Joseph, which would include both Ephraim and Manasseh, mentioned along with Benjamin. But if the text is correct, there is a potential reason, as the tribe of Dan were primarily in Scandinavia at this time, which was outside of the scope of chaos of the Roman Empire’s collapse. In any event, only tribes of Israel were sealed, and twelve thousand from each tribe mentioned were sealed, and in chapter 8 we see a more detailed prophecy of the fall of Rome which had begun in chapter 6, so the reason for the sealing must be linked to that event.
After the sealing of twelve thousand from each of the tribes of Israel, we read that there is also a great many other people: “After these things I looked, and behold! A great crowd, which to number it no one was able, from all nations and tribes and peoples and tongues standing before the throne and before the Lamb, having been cloaked in white robes and palm-branches in their hands, 10 and they cry out in a great voice, saying: “Salvation is with our God sitting upon the throne and with the Lamb!” 11 And all the messengers stood around the throne, and those of the elders and the four living creatures also fell on their faces before the throne and they worshipped Yahweh, 12 saying: “Truly, the praise and the honor and the wisdom and the gratitude and the dignity and the power and the might are for our God for the eternal ages, truly!” Here one may imagine that the Israelites sealed and the great multitude are separate, and the latter must be the so called Gentiles or believers. But this is not the case.
John then gets a response which explains who these people are. “And one from among the elders responded, saying to me: “These who are cloaked in white robes, who are they? And from where have they come?” 14 And I said to him: “My lord, you know!” And he said to me: “These are they coming from out of the great tribulation and they have washed their robes and have whitened them in the blood of the Lamb. 15 For this reason they are before the throne of Yahweh and they serve Him day and night in His temple, and He sitting upon the throne shall tabernacle with them. 16 They shall hunger no longer, nor shall they thirst any longer, nor shall the sun fall upon them nor any burning heat, 17 because the Lamb who is in the midst of the throne shall shepherd them and shall guide them to fountains of living waters, and Yahweh shall wipe every tear from their eyes!” Both groups are the children of Israel (the 144000 and this multitude). Evidently the 144000 who are sealed have a special destiny a part from the great multitude. One day we will know what that is, regardless the great multitude are Israelites as well. Only the Israelites were promised to go through a great tribulation for disobedience to breaking Yahweh’s laws, to be washed in the lamb to cleanse their sins for breaking Yahweh’s laws. Only they were to be a servant race thus “serving him night and day.” The rest of the Adamic race were left to go their own way, were never given the law and were never to go through a tribulation.
As for being a great multitude, the children of Israel were promised to be an immense multitude. This is first promised to Abraham in Genesis chapter 15: “5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.” Then to his son Isaac in Genesis chapter 26: “2 And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: 3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; 4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; 5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Finally, the promise fell to Jacob, as we read in Exodus chapter 32: “13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.”
We read a similar prophecy in Isaiah chapter 61, where it is addressing the children of Israel: “ 6 But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the [Nations], and in their glory shall ye boast yourselves. 7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. 8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. 9 And their seed shall be known among the [Nations], and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed. [Now the focus shifts and the collective children of Israel are depicted as speaking:] 10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. 11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.” When Christ called Himself the bridegroom, He was referring to this prophecy and similar prophecies in Hosea where Yahweh had promised to betroth Himself to the children of Israel forever. Where Israel is depicted as announcing that “he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness” that is later reflected in the cleansing of garments in the blood of the Lamb in Revelation chapter 7.
These “garments of salvation” prophesied for the children of Israel in Isaiah are seen further on in Revelation chapter 7: “13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.”
This is where the denominational churches claim that there are others besides the children of Israel who have been saved by Jesus. But the truth is that this group is also of the children of Israel, but they had not been sealed. The great tribulation is the promise of the seven times punishment for disobedient Israel, which is found in the curses of disobedience in Leviticus chapter 26. This is also prophesied in Deuteronomy chapter 4 where we read: “27 And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you. 28 And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29 But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul. 30 When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice; 31 (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.”
This does not describe the people in Judea who were scattered when it was destroyed around 70 AD.. Rather it is the deportations of twelve tribes were taken into captivity from 743 BC to 585 BC and the scattering of those people. The apostles whom we cited as mentioning the twelve tribes, who, except for John, had all died by 70 AD, had already attested before 70 AD that the children of Israel were scattered abroad.
As for the cleansing of the garments, one place where we read how it is that one may have a clean garment is in Ecclesiastes chapter 9: “7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works. 8 Let thy garments be always white; and let thy head lack no ointment.” When Christ died on behalf of the children of Israel, Yahweh God would once again accept them out of their tribulation, and that would make their garments white. So we read in a Messianic prophecy found in Isaiah chapter 52: “1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. 2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. 3 For thus saith the LORD, Ye have sold yourselves for nought [into sin]; and ye shall be redeemed without money. 4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.” So the children of Israel may put on clean garments when they are called to Christ, which is the call to awaken here in this passage of Isaiah as this is a Messianic prophecy. The references to Egypt and Assyria are a reference to the ancient captivities of Israel.
Overall we see that The Bible shifts from the Middle East to Europe. That Revelation is all centered around Europe. That after the collapse of the Roman Empire, it’s still focused on the Israelites, who replaced the former Roman Empire. That The Bible never suddenly changes to Gentiles or All believers. It’s not a universalist book, rather it’s still for the same people.We realize that the Europeans are the descendants of the children of Israel. We have become a great multitude, of diverse nations and tongues. Even spread across the whole world. We were in that great tribulation as we migrated to Europe. If we turn to Christ, that is the only way to come out of these punishments. To put on the white garments to wash ourselves in the blood of the lamb.
72) The Song of Moses Reveals the Identity of the Lost Tribes
In Deut 31 Yahweh instructed Moses to write a song to teach to the children of Israel. The song was written by Yahweh God himself as he was dictating the words Moses was to write down. The song told the history of the children of Israel and all the wonderful things Yahweh did for the children of Israel, bringing them out of Egypt to the land of Canaan. Much later in Revelation 15 we see another group singing that same song of Moses and here is it also described as the song of the Lamb. This is after Christ’s victory over his enemies. If Christ’s song is Moses’s song, which is all about the children of Israel. Why then do we imagine Christ gave up on His people and instead turned to the Gentiles? Here it is evident the purpose of Christ is the same purpose that Yahweh has outlined in the Song of Moses to the children of Israel and not some other people. We should realize the Europeans people must be the Israelites, they are the Christian people and they are singing the song of Moses. In other words The Europeans descend from the people Moses was singing His song to.
Going through the song Deut 31. First we begin with the purpose of this song: “19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.” So Yahweh wanted the children of Israel to keep this song so they would know their history and all the things Yahweh had done for them. Continuing: “For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.” Yahweh knew gradually the Israelites would stray away fro his laws, even though he had blessed them abundantly. “And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.” The very fact that we have and we read Deuteronomy today upholds the statement that “it shall not be forgotten out of the mouths of their seed”, which are their children.
So then we read: “22 Moses therefore wrote this song the same day, and taught it the children of Israel. 23 And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee.” Even though Moses would not lead them into the land of Canaan, the song would always remain with the children of Israel. Continuing: “24 And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, 25 That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, 26 Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. 27 For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death? 28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. 29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. 30 And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.”
So we see that the song of Moses was to be a witness for Yahweh against the children of Israel. Now moving back to Revelation chapter 14 we see a prophecy of a hundred and forty four thousand who are the first fruits of the lamb. This is the same number as those who were sealed in Revelation chapter 7. In chapter 14 we read: “1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.” This group is pictured as singing a new song, which also evokes the words of Yahweh in Isaiah chapter 43, where He is admonishing the children of Israel: “18 Remember ye not the former things, neither consider the things of old. 19 Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.”
If the 144000 are the “first fruits of the lamb” because they have “his Father’s name written in their foreheads.” This means they are following Yahweh’s laws and not the Beasts system and all the corruption around us. They are also described that “follow the Lamb whithersoever he goeth,” Christ explained “if you love me, then keep My commandments.” Those commandments can only be the commandments Yahweh gave the children of Israel exclusively and not to any other people. Thus the 144000 must be the children of Israel. However if they are only the “first fruits” from a much larger group. The other group must also be the children of Israel.
So then, in Revelation chapter 15 we see a different vision of that large group of people with harps, and it is not necessarily the same group of 144000. They are described as singing an old song, where we read: “1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.” Here this group is singing the Song of Moses which is found in Deuteronomy chapters 31 and 32. Only the children of Israel are the saints of Yahweh, separated from the rest of the world to be a servant race, holy and dedicated to Yahweh.
If we now return to Deut 32, we get more clarification that yahweh will only ever deal with the children of Israel, back then and also in the future with Christianity: Now in Deuteronomy chapter 32 we see the song itself: “1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of the LORD: ascribe ye greatness unto our God. 4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. 5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? 7 Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee. 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the LORD’S portion is his people; Jacob is the lot of his inheritance.”
If Jacob is the lot of the inheritance of God in Deuteronomy chapter 32, then Jacob must be the lot of the inheritance of God in Revelation chapter 15, as the people are depicted as singing this same song for a witness to the same people of Israel, and that is also the Song of the Lamb. This helps to establish that the mission of Christ is fully consistent with the contents of this song. Where we read in Revelation chapter 15 that “Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints”, the saints are the same saints of the Old Testament, those who were sanctified for this purpose by Yahweh God in the loins of Isaac, the set-apart children of Israel.
Once again continuing with the song: “10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So the LORD alone did lead him, and there was no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. 15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.”
Paul of Tarsus cited this last verse in Romans chapter 10 where he wrote: “19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.” There he also cites Isaiah 65:1-2. The use of the Greek particle δέ at the beginnings of verses 20 and 21 should have been translated as then rather than but. The word is either adversative or continuative, according to Liddell & Scott, so looking at the citations in context, all three of the passages Paul cited here were originally made to the children of Israel, and we cannot imagine that we could substitute any other recipient of any of these words in their place. The children of Israel, lost in the wilderness and blind as to their identity, as we have discussed here recently, were not seeking Yahweh their God when they found Him through the Gospel of Christ. They are the disobedient and gainsaying people to whom God had reached out through that Gospel.
Continuing with the Song of Moses from Deuteronomy: “22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23 I will heap mischiefs upon them; I will spend mine arrows upon them. 24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges.”
So here the Song is portraying the enemies of Yahweh as not having perceived that it is Yahweh Himself who has punished Israel, and therefore having no fear of God, they vaunt or exalt themselves over Israel, for which they shall be punished by Him in His promised vengeance.
Their rock is not our Rock: the Song of Moses attests that Yahweh is not the God of other peoples. Therefore that must also be the case when this song is sung in Revelation chapter 15, or otherwise it would be irrelevant. We cannot imagine that Christ Himself would have His people singing irrelevant songs, especially since this is also described as His song, the Song of the Lamb.
Continuing once again, where it is still speaking of the enemies of ancient Israel: “32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.”
Here we see that the Song of Moses, which is going to be sung at some point in the future, sings of the vengeance by which Yahweh God has promised to avenge His people in many of the other books of the prophets, and especially in Revelation chapters 19 and 20. So not only can’t it be imagined that the Song is speaking of some other Israel, but we also cannot imagine that the enemies of God are somehow different people than those who were His enemies at the time of Moses. The song, which was true at the time of Moses in Deuteronomy chapter 32, must be just as true when the fulfillment of Revelation chapter 15 manifests itself, which must at least be some point future from the time of Christ.
Continuing once again: “36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. 39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.”
Here it is absolutely clear in this song being sung at the time of Moses and at the time of which Christ had prophesied in the Revelation, the subjects must be the same children of Israel as the purpose outlined in the song is to celebrate the reconciliation of those same children of Israel to their God, to get them to admit the error of their idolatry, and now where the song finishes, it speaks once again of vengeance.
So for the last few verses of the song: “40 For I lift up my hand to heaven, and say, I live for ever. 41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. 43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.”
Singing the song of Moses in Revelation chapter 15, the vengeance celebrated by Moses must also be the same vengeance prophesied in the surrounding passages of the Revelation. While the King James Version very often translated the Hebrew word for nation, which is goy, as gentile, here in verse 43 in this context such a translation is particularly absurd, because here the word can only signify the nations, or tribes, of the children of Israel, and therefore the King James translators had rendered it properly. Furthermore, the word with was added by the translators, and does not belong in the text. It should say “rejoice, O ye nations, his people”, as it is addressing only the children of Israel. Quite strangely, as we shall see, where Paul of Tarsus cited this same verse in his epistle to the Romans, rather than writing nations as they did here, the translators of the King James Version wrote gentiles, as though the meaning had somehow changed.
After the song, we read: “44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.” As Christ had said in His own last instructions to His disciples, in John chapter 14 and also a little later, “15 If ye love me, keep my commandments”, this Song of Moses sings of the love which Yahweh God has for Israel, of their disobedience and ultimate punishment, and of His final destruction of His enemies and His mercy upon Israel, by which they may be reconciled to Him. This is the story of the entire Bible, and there is no other Song of Moses with any other meaning which the children of Israel could possibly sing.
One day we will sing this song together when Christ returns and has destroyed all of His enemies. We are all reconciled to our God, the same God of our ancestors the children of Israel. Not the God of any other people.
73) Paul Sings the Song of Moses to the Dispersed Israelites
The Apostle Paul, in his Roman Epistle, sang the song of Moses. A song exclusively for the children of Israel. If the Romans were Gentiles, then why would he sing a song that has nothing to do with them. In Romans chapter 15 Paul of Tarsus was attesting to the substance of the ministry of Christ, where he wrote: “8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles [Nations] might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles [Nations], and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles [Nations], with his people. 11 And again, Praise the Lord, all ye Gentiles [Nations]; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles [Nations]; in him shall the Gentiles trust.”
But the word translated as Gentiles in verses 9 through 12 should have been translated as Nations, which is the true meaning of the Greek word, as the citations from the prophets which they contain address only the nations of Israel, and not any other nations as the denominational churches wrongly perceive the term gentiles to designate. If in the Old Testament a prophet is addressing the children Israel only. Then much later an Apostle quotes that prophet. Can the meaning have suddenly changed to Gentiles or believers? This is absurd, yet sadly this is what most modern Christians are manipulated into believing.
In Luke chapter 1 we also see a reference to the same promises as well as to the same vengeance described in the Song of Moses which states, concerning the purpose of the coming Christ: “68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up an horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham…”
Now we shall examine each portion of the Old Testament Paul was quoting. First it should be noted In Scripture it is evident that King David subjected other surrounding nations, for the security of the children of Israel. But he was never their king, he was only their de facto ruler. They only subjected themselves to him because Israel was much more powerful than they. Once Israel weakened, perhaps two hundred years later, they broke free from their subjection and allied themselves with Assyria and Babylon, to help destroy Israel.
Back to Paul, in Romans 15:9 Paul cites a passage from a song of David found in both 2 Samuel 22:50 and Psalm 18:49. From Psalm 18, from the New American Standard Bible, which does not abuse the Hebrew word meaning nations quite as much as the King James Version does: “46 The LORD lives, and blessed be my rock; And exalted be the God of my salvation, 47 The God who executes vengeance for me, And subdues peoples under me. 48 He delivers me from my enemies; Surely Thou dost lift me above those who rise up against me; Thou dost rescue me from the violent man. 49 Therefore I will give thanks to Thee among the nations, O LORD, And I will sing praises to Thy name. 50 He gives great deliverance to His king, And shows lovingkindness to His anointed, To David and his descendants forever.” David was promised that his seed would always rule over the children of Israel, and the children of Israel were prophesied to become many nations, as they were already consindered to be nations in the song of Moses. Can we imagine David was singing about Gentiles? Here, we see a promise of vengeance connected to the promises made to the fathers just as we had seen in Luke chapter 1, and also in the song of Moses. It is all referring to the Israelites.
In the next verse, Romans 15:11, Paul offered another quotation from Scripture where he wrote “And again, Praise the Lord, all ye Gentiles [or Nations]; and laud him, all ye people.” This quote from Psalm 117, a Psalm of only 2 verses, is also exclusive to the children of Israel, where we read: “1 O praise the LORD, all ye nations: praise him, all ye people. 2 For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.” Where it says “towards us” we can understand that both “all ye Nations” (not Gentiles, as the King James Version has it here) and “all ye people” are the same, a Hebrew parallelism. The people of Israel, “towards us”, are the nations who are the recipients of the mercy of Yahweh.
Finally, in Romans 15:12 we read: “And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles [Nations]; in him shall the Gentiles trust [Nations].” Here Paul is citing Isaiah chapter 11, specifically from verses 1 and 10 of that chapter. Here we shall read the passage from the King James Version at greater length: “1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked…. 10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles [or Nations] seek [Here Paul was citing the Septuagint, which has trust]: and his rest shall be glorious. 11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.”
In Isaiah chapter 11 the King James Version unjustly translated the same Hebrew word, goyim (the plural of Strong’s # 1471) as gentiles in verse 10 and then correctly as nations in verse 12, although in the context of Isaiah these are certainly the same entity. Sadly, Brenton did the exact same thing with the equivalent Greek word ἔθνος in this chapter in his Septuagint translation. The ensign is Christ, and the promise is to regather the dispersed children of Israel from the ancient captivities. The nations which have expectation in Christ are those same children of Israel.
We can understand why the Apostle Peter said that Paul’s teachings were hard to understand: “just as also our beloved brother Paul according to the wisdom given to him has written to you, 16 as also in all the letters speaking in them concerning these things, in which some things are hard to understand, which those who are unlearned and unstable pervert – as also the rest of the writings – for their own destruction!” Paul heavily quoted the Old Testament, at least over a hundred times through out his Epistles. This if one it was not well versed with the scriptures, Paul’s Epistles are difficult to follow.
But overall in all of Paul’s Epistles and to the Romans, by quoting these scriptures which he says were “written for our instruction” in verse 4 of that same chapter, because he is relating the very fulfillment of these prophecies, the regathering of the nations of the children of dispersed Israel in Christ. Paul would only continuously quote all the promises to Fathers, to the Europeans if he believed they were the Israelites of the Bible. Nobody else has that promise, and for that reason, the apostles of Christ took the Gospel to the White nations of Europe.
74) Paul's Commission to Reconcile the Israelites to Yahweh
Paul of Tarsus was given a special mission by Christ to seek out the Lost Tribes in Europe. Originally Paul had been persecuting Judaean Christians, and especially those who had moved outside of Jerusalem to Damascus, after he witnessed the stoning of Stephen which is recorded at the end of Acts chapter 7. Then, after the Road to Damascus event in Acts chapter 8, where Christ had appeared to him, we read that he is taken to Damascus to the home of a man named Hananias. But Hananias was dubious of Paul’s intentions, as he knew that he had been persecuting Christians. So we read in Acts chapter 9: “13 And Hananias replied ‘Prince, I have heard from many concerning this man, how much evil he has done to Your saints in Jerusalem, 14 and thus he has authority from the high priests to bind all of those being called by Your Name.’ 15 But the Prince said to him ‘Go! For he is a vessel chosen by Me who is to bear My Name before both the Nations and kings of the sons of Israel.’ As we have already explained, the King James Version has “Gentiles, and kings, and the children of Israel.”
It should be noted that Paul was a Pharisee. Unfortunately some Christians use that to imagine that Paul was some kind of False Apostle. But not all Pharisees were evil. Some of them were genuine Israelites whilst a lot of them were the race of Cain. In John 3 for example we see that Christ was willing to speak to Nicodemus. Although it seems Nicodemus met Christ privately in secret as he was afraid of the other Pharisees. The fact that Christ was even willing to speak to Nicodemus, shows he must have been an Israelite. The majority of the other Pharisees and Saducees Christ referred to as a “wicked race,” that even the Assyrians would condemn in the resurrection. Additionally that they didn’t believe him because “they were not his Sheep.”
As we go through the book of Acts and learn more of Paul’s ministry and the hardships he faced. We realize why Paul was chosen. He was well studied in the scriptures, and it seems he even quoted many of the prophets from memory, paraphrasing them. Additionally growing up in Tarsus, which was one of the great learning centers of the ancient world, alongside Alexandria in Egypt and Athens in Greece. Paul had an excellent knowledge of the histories and cultures of the European nations. That being said, after Christ appeared before Paul, he still needed three years of solitude to restudy the scriptures. As we learn in Galatians: “For you have heard of my conduct at one time in Judaism, that I had exceedingly persecuted the assembly of Yahweh, and had endeavored to destroy it, 14 and had advanced in Judaism beyond many contemporaries within my race, being a more excessive emulator of the traditions of my fathers.” Paul was very well advanced in his studies, continuining: “But when it pleased Yahweh, Who selected me from my mother’s womb and called me through His favor 16 to reveal His Son by me that I announce Him among the Nations, I did not immediately confer with flesh and blood.” Paul required solitude to restudy the scriptures. Then after three years Paul meets Peter: Nor had I gone up to Jerusalem to those who were ambassadors before me. Rather I departed into Arabia, then again returned to Damaskos. 18 Then after three years I went up to Jerusalem to relate an account to Kephas, and remained with him fifteen days; 19 but the other ambassadors I saw not, except Iakobos the brother of the Prince.” Paul studied in Arabia.
At the time there were still many whites in Arabia. We have to ask if Christianity was universal why did Paul not go preach to Arabia and the surrounding nations? Instead he traveled all the way up to Europe. Paul’s ministry reveals he believed the Europeans were the Lost Tribes of Israel and that is why he went to Europe. That is why he never went back to Arabia or Egypt or the East. Also, why there is no Epistles to any of those nations.
As for Paul’s commission, it reflects the beginning of the fulfillment of the promises made to the fathers, which Paul had said that Christ had come to fulfill in Romans. With that, it is also evident that the commission follows those promises, as Yahweh had told Abraham, in Genesis chapter 17: “6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.” There are many similar promises to Abraham, Isaac and Jacob in Scripture, but this one is representative of the intentions of them all. In other words Yahweh would never abandon the Israelites ever.
As for Paul going to Kings. When Paul was given this commission, which was a relatively short time after the crucifixion of Christ, there was no king in Judaea, never mind kings, so the commission must not have been for Jews. Furthermore, the Jews themselves did not even have their own nation, in a political sense of the term, since Judaea was only a Roman province inhabited by Greeks and Romans as well as Israelites and Edomites and others. During the entire period from the death of the first Herod in 4 AD to the destruction of Jerusalem in 70 AD, Jerusalem and Judaea only had a king for 3 years, when Agrippa I was given the privilege by Rome from 41 to 44 AD. His son Agrippa II was only king of Chalcis in Syria, but not of Judaea, which reverted to a tetrarchy upon the death of his father. So no Jew ever had a king or a kingdom, and from that time the Jews have only been guests of other kings in other kingdoms.
Later, in Acts chapter 22 when Paul had addressed the Judaeans in Jerusalem after he had been arrested there, he once again described the commission which Christ had given to him where he said: “21 And He said to me ‘Go, because I shall send you off to distant nations.” So Paul was told by Christ to go to far off nations, and the nations of Europe must be the nations of Israel to which he was sent. Then Luke recorded the reaction of the Jews: “22 Now they listened until this word, and raised their voice saying ‘Take such as him from the earth! For it is not fit that he lives!’” So the only thing Paul said for which the Jews wanted to kill him was that he was commissioned to take the gospel of Christ to the twelve tribes of Israel which were scattered abroad.
Even later, before he was sent to Rome in chains, Paul had spoke before Porcius Festus and Herod Agrippa II, and we cannot imagine that Paul’s words are contrary to his commission. Rather, they are consistent with the fulfillment of his commission. So in Acts chapter 26 Luke records him as having said: “6 And now for the hope of the promise having been made by God to our fathers I stand being judged, 7 for which our twelve tribes serving in earnest night and day hope to attain, concerning which hope I am charged by the Judaeans…” This attitude justly reflects the words of Christ where He had told His adversaries that “… ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in” (Matthew 23:13). Again, near the very end of Paul’s ministry, we read in Acts chapter 28 that Paul had professed that “for the hope of Israel I am bound with this chain.”
Where Paul of Tarsus had professed his intention of bringing the Gospel of Christ to the twelve tribes of Israel, he brought it to Anatolia and to Europe. He made it as far as Rome in the West, and Illyria and Macedonia in the North, which is evident in Romans chapter 15 and in the Book of Acts. In Romans 15, he expressed the desire to go as far as Spain, but he never made it that far. This was in fulfillment of his commission to profess the name of Christ “before both the Nations and kings of the sons of Israel” and to bring the Gospel “to distant nations.” We cannot imagine that Paul failed to fulfill the task which he had been given, and we cannot imagine that Paul had changed the nature of that task, or he could not have claimed to come in the Name of Christ. So at the same time, Paul professed that he labored for the hope which had been given to the children of Israel. It should be clear the Europeans nations are the Israelites Paul was sent to by Christ himself and nobody else.
75) The Identity of the Nations and Kings of Paul's Commission
Today we are taught all types of absurd theories on the origin of the European people. The simple reality is that, we originated from the Israelites in the Middle East. Our Germanic ancestors did not fully realize our link to the Israelites but they did realize we had migrated into Europe as the Germanic Tribes. This is why we are called Caucasians as a portion of the Germanic Tribes had migrated over the Caucasus mountains in order to reach Europe. It is also why we are referred to as Indo-Europeans as we originate from the East. To disguise this truth the mainstream instead teach us that we lived as cavemen in Europe for tens of thousands of years ago, living in the mud and the ice. Then sporadically we suddenly decided to build a civilization a few thousand years ago. There is the odd mainstream theory that does recognize we originated from the East, but will insist we came from anywhere except the land of Israel.
Because of these lies, few people realize that when Yahweh made the promises to Abraham some time around 2000 BC or not long after, there were no Germans, there were no Irishmen or Englishmen, no Scandinavians, no French, and not even any Spaniards, Italians or Greeks as we know them from later history. While there may have been Japhethites in various places in Europe, since Moses describes some of the Genesis 10 nations as having been Thracians, Ionians and Tartessians, who along with Meshech and Tubal were scattered around the Black Sea and along the southern coasts of Europe, the nations of modern Europe, or the Europe of Paul’s time, were all formed by later immigrant tribes.
When you think about it logically. When Yahweh made the promises to Abraham, there already were many Adamic Nations mentioned in Genesis 10 that were established. Furthermore colonies from said Nations where sprouting up, such as the Philistines originating from the Egyptians, or the Etruscan’s from the Lydians. Thus the Israelites who weren’t even on the map yet would be a fresh new nation competing with all these older Adamic nations. But even more importantly to consider, is much later when the Israelites were deported around 700 BC by the Assyrians. The Israelites lost everything and would be periodically a Nomadic civilization. The nations surrounding them were becoming vast powerful Empires. Therefore to identify and find the Lost Tribes, you’d have to look for a mass of people who had every capability of building a vast civilization, but were temporarily dispossessed and mass migrating to find a new home to settle. We find this precisely in the Cimmerians, Scythians and Germanic Tribes who migrated to Europe. Once they were settled in Europe, within a few centuries once again they build the greatest civilization to ever exist.
This is why for example the Greek and Roman civilizations far exceeded the Germanic Tribes. As they were literally travelling on horseback and carts to new lands. It took centuries to get settled, tame the land and begin to rebuild. Modern mainstream teachings are insane and come up with all sorts of excuses for the fact that the Germanic Tribes in a mere few centuries exceeded every other people on the entire world. There was no foreign aid, no outside help to get them established. In fact the Germanic Tribes were fighting simultaneously with the Roman Empire which was at the height of it’s power. Yet at the same time growing, establishing and becoming an eve greater civilization than the Greeks and Romans. Unfortunately most of our people, do not stop and think about these things. Instead they are constantly brainwashed by the mainstream.
So in Romans chapter 4, Paul described the nations to whom he had been sent as the descendants of Abraham, where he wrote, in part: “13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith…. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all”. Now the law was only given to Israel, but Abraham believed that his seed, or offspring, would become many nations in spite of the law, so the promise did not hinge on the keeping of the law, which came 430 years later.
Rather, Paul defined what he means by the faith of Abraham as what it was that Abraham himself had believed, as he continued and wrote: “17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.” Speaking to Romans, Paul called Abraham the “Father of us all”, and earlier in the chapter he referred to him as “our forefather”, because Paul knew that the nations to whom he had brought the Gospel were actually descended from Abraham. Then he wrote that God calls those things which are not as though they were, meaning that He spoke of nations that did not yet exist when the promise to Abraham was made, and they did not yet exist because they would come from Abraham’s seed, which had not yet been born when the promise was made. But they did exist in Paul’s own time, and one of those nations was that of the Romans.
So what Abraham believed, as Paul also explained in that chapter of Romans, is that his own offspring would become many nations, and that those nations would inherit the world. That is the faith of Abraham of which Paul spoke in Romans, and it is what Abraham believed to which Paul referred in his other epistles. In Paul’s Epistle to the Corinthians he explained they were descended from the Israelites in the Exodus with Moses: “1 Now I do not wish you to be ignorant, brethren, that our fathers were all under the cloud, and all had passed through the sea. 2 And all up to Moses had immersed themselves in the cloud and in the sea, 3 and all had eaten the same spiritual food, 4 and all drank the same spiritual drink; for they drank of an attending spiritual rock, and that rock was Christ.” So both Romans and Greeks, Paul attested were Israelites.
Then later in that chapter, Paul makes a broader statement where he says “18 Behold Israel down through the flesh: are not those who are eating the sacrifices partners of the altar?” The King James Version has that verse, in part, to read “Behold Israel after the flesh”, but the Greek preposition κατά does not mean after as we use that term today. It commonly means down or down through, or in non-literal contexts, according to, as it was often translated elsewhere in that version. So Paul was speaking in relation to “Israel according to the flesh” and the idolatry which they had been committing. Then he makes a parenthetical remark and says: “19 What then do I say? That that which is sacrificed to an idol is anything? Or that an idol is anything?” Then, as “Israel according to the flesh” is still the subject, he wrote: “20 Rather, that whatever the Nations sacrifice, they sacrifice to demons, and not to Yahweh. Now I do not wish for you to be partners with demons.” Rather, the idolatry was being practised by the pagan nations of Europe in and around Greece, that had descended from those same twelve tribes of Israel to which Paul had been sent, and that is “Israel according to the flesh”, as he used the same phrase in relation to his kinsmen in Romans chapter 9.
In Paul’s epistle to the Galatians we find much the same evidence, that he was writing to people of the twelve tribes of Israel. We shall first cite Galatians 3:6-8, where Paul written: “6 Just as ‘Abraham had trusted Yahweh, and it was accounted to him for righteousness’ 7 then you know that they from faith, they are sons of Abraham. 8 And the writing having foreseen that from faith Yahweh would deem the Nations righteous, announced to Abraham beforehand that ‘In you shall all the Nations be blessed.’” Paul defined that faith in Romans chapter 4 as what Abraham had believed. So they from the faith are the products of what Abrham had believed, which was the promise that his seed would become many nations, and that those nations would inherit the world. There is no other faith of Abraham described in Scripture for which “it was accounted to him for righteousness”. But in Isaiah chapter 45 we read: “25 In the LORD shall all the seed of Israel be justified, and shall glory.”
Paul proceeds by stating in verse 9: “9 So those from faith are blessed along with the believing Abraham.” Then he goes on to explain that righteous does not stem from the law, since men cannot keep the law without sinning, and now we shall read verses 13-14: “13 Christ has redeemed us from the curse of the law, becoming a curse on our behalf, (for it is written, “Accursed is everyone who hangs upon a timber,”) 14 in order that the blessing of Abraham would come to the Nations at the hand of Christ Yahshua, that we should receive the promise of the Spirit through the faith.” So the redeemed are those who were under the law, who needed to be redeemed. Nobody but those same twelve tribes can possibly fit into a need for that redemption. The redemption was needed so that the promises to Abraham could be kept. The blessing would come upon the nations through Christ, but it would come only upon those nations to whom it was promised, who are the seed of Abraham through Jacob Israel.
Therefore, referring to the promises which were made to Abraham and carried down to only certain of his descendants, and not to all of them, Paul wrote: “16 Now to Abraham the promises have been spoken, and to his offspring. It does not say ‘and to offsprings’, as of many; but as of one: ‘and to your offspring,’ which are anointed. 17 Now this I say, a covenant validated beforehand by Yahweh, the law which arrived after four hundred and thirty years does not invalidate, by which the promise is left idle. 18 For if from law, the inheritance is no longer from promise, but to Abraham through a promise Yahweh has given it freely.” The Israelites were sent off in punishment for breaking the law, but they would be redeemed in Christ on account of the promises to Abraham.
Moving to the end of the chapter, Paul makes a remark which is also poorly understood, and for that reason, poorly translated: “28 There is not one Judaean or Greek, there is not one bondman or freeman, there is not one male and female; for all you are one in Christ Yahshua.” There is not one Judaean or Greek, as Paul was speaking to the twelve tribes, and there is no difference before God between Judaean Israelites and Greek Israelites. If they were at one time under the law, they are redeemed in Christ. Then continuing “29 But if you are Christ’s, then of the offspring of Abraham you are heirs according to promise.” This is a conditional sentence just like for example: “If it is raining, then I cannot go fishing.” Both statements are connected, If you are Christ’s, you are also Abraham’s seed. Paul did not write that if you believe in Jesus you may be, or you could be, or you shall be Abraham’s seed, in the manner in which the denominational churches claim. Both sides of the statement must be true.
This brings us to Galatians chapter 4 which also further reinforces these assertions. Paul likens the children of Israel to a worldly servant and says “1 Now I say, for as long a time as the heir is an infant, he differs not at all from a bondman, being master of all; 2 but he is subject to guardians and stewards until a time appointed by the father.” This has nothing to do with Christ, and everything to do with the fact that the children of Israel were kept under the law throughout their early history in this very manner, and that the Galatians were among them, or at least, they are descended from them. So Paul continues to describe how they were released from the bondage of the law.
So we read in the next three verses: “3 Just as we also, when we were infants, we were held subject under the elements of the Society. 4 And when the fulfillment of the time had come, Yahweh had dispatched His Son, having been born of a woman, having been subject to law, 5 in order that he would redeem those subject to law, that we would recover the position of sons.” Finally, in the very next verse, we read: “6 And because you are sons, Yahweh has dispatched the Spirit of His Son into our hearts, crying Father, Father.” This shows that believing in Christ does not make one a son. Rather, one is a son first, and if he is a son, Yahweh God has sent Christ on account of that.
So Paul struggled for the twelve tribes of Israel, and it is nations which descended from those tribes to which he had brought the Gospel. Whilst the Roman and Greeks were established for many centuries during Paul’s time, the Germanic tribes were only recently settled. Abraham believed in Yahweh’s promise that his seed would become many Nations and that is fulfilled in the Europeans. Christ came to fulfill the promise to Abraham, so that those European nations from the seed of Abraham would be justified and blessed, becoming a great Christian civilization. Paul was a large part of bringing Christianity to those Abrahamic nations in Europe.
76) Christ Died For and Redeemed One People Only
There are often assertions made by virtually all denominational churches that Jesus came to redeem all of mankind, or all men, as a reference to every single biped that has ever existed, regardless of race or any other aspect of a man’s existence. Then they use the same concept to force Christians, us Europeans to accept people of all races, and even grievous sinners such as sodomites or fornicators. But is that assertion really true? Did Jesus come to redeem all of mankind? Or do the Scriptures inform us explicitly that Christ came to redeem only certain or particular men. And if the Scriptures inform us that Christ redeemed only a certain race or family of men, how can the churches change that on their own? Who gave them the authority to change Christs purpose, if it is not found in the Word of God?
The word redeem as a verb appears on nine occasions in the King James Version of the English Bible. One Greek word translated as redeem is the verb is ἐξαγοράζω, which according to Liddell and Scott means to buy from, buy up, buy off or redeem which is to buy back, and the noun ἐξαγορασία is ransom or redemption. Another word translated as redeem is more specific. The verb λυτρόω is to release on receipt of ransom, or in an appropriate context to hold to ransom, and in the Passive voice to be ransomed. The noun λύτρωσις is properly the price of release, a ransom or the sum paid for ransom. So the actual act of ransoming is more commonly described by ἐξαγοράζω. You can only redeem something that needs to be redeemed, i.e. something that you have lost. If for example I was dispossessed of my house, depending on the circumstances, I may be may able to redeem it back. If I lost a flock of sheep and found another shepherd with them, I may be able to redeem those sheep I lost. I cannot redeem sheep that never belonged to me, but perhaps I could buy those sheep. The point is, if Christ is redeeming certain people, he must have lost them in the first place and those people must need redeeming.
The scope of the act of redemption in Christ is first explained in Luke chapter 1, where Zacharias, the father of John the Baptist: 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people.” He then explains how a little later: “70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant: 73 The oath which he sware to our father Abraham…” So the people whom Christ came to redeem are those same people who the prophets said that Christ would redeem, and we must look to the Old Testament to identify them. Later, in Luke chapter 24, two men who did not quite understand the purpose of Christ were found talking on the road to Emmaus, and one of them said, as it is in the King James Version: “21 But we trusted that it had been he which should have redeemed Israel….” They were mixing up the kingdom of Israel being reestablished, with the redeeming of the Israel. But only on Christ’s second coming once he has destroyed all His enemies will we truly be restored in the Kingdom sense.
In Galatians chapter 3, Paul attested that “13 Christ hath redeemed us from the curse of the law”, and explained his intent in Galatians chapter 4 where he wrote “4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law…” The Galatians were descended from the Israelites. Only the children of Israel ever had the law, as we read in the 147th Psalm: “19 He sheweth his word unto Jacob, his statutes and his judgments unto Israel. 20 He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the LORD.” In the Septuagint, that Psalm is attributed to the prophets Haggai and Zechariah, who were both in Jerusalem when Zerubbabel began to rebuild the temple, from around 520 BC.
In 1 Peter chapter 1, the apostle describes his intended readers, Christians of the various provinces of Anatolia, as already having been redeemed, where he wrote “18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you…” So once again, as it is in Luke, if Christ was “foreordained” for the purpose of redemption “before the foundation of the world”, then we must turn to the prophets to learn of the substance of and reasons for that redemption.
Paul described Christ’s act of redeeming in Titus chapter 2 and wrote that Christians should be found “13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” So here Paul attested to why Israel had to be redeemed, as they were in iniquity. The same Paul had explained in Romans chapter 5 that sin was a transgression of the law, and that sin was in the world before the law, but that sin is not imputed where there is no law. So the only people who could be found guilty in iniquity are those people who were given the law.
As for the purifying of a “peculiar people” Paul spoke of that in reference to that act of redemption, and Peter further address his readers in that same manner in chapter 2 of that same first epistle and informed them: “9 But ye are a chosen generation [or race], a royal priesthood, an holy nation [not gentile], a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.” This last clause was a direct reference to Hosea chapter 1, and the words of the prophet were uttered in reference to the children of Israel in captivity. They were put off due to their sin, and no longer considered the people of God, but they were purified in Christ and could be His people once again.
The foundation of the world, or society, is the story of the Bible. But while there was a race of men which were created, there are no men chosen until Abraham, and the promises to him were explicitly handed down to Isaac and then to Jacob alone out of all his sons. Since at that time, the society of the time of Paul did not yet exist, this was before the foundation of the world, which was the society of Paul’s time. So we read in Deuteronomy chapter 4 where Moses, speaking of Yahweh God, said to the children of Israel: “37 And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt…” That is when Israel was chosen; that is when Israel was predestined.
So the children of Israel were chosen and predestinated, yet they were put off in punishment for their sins, and sent off into Assyrian and Babylonian captivity. However that is why they needed to be redeemed, as we read in Isaiah chapter 52 which describes an act of redemption directly associated with the captivities of Israel where it says: “3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money. 4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.” Even earlier in Isaiah, in chapter 41, we read: “8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. 9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.” This was written after the Assyrian deportations, as it is after the failed siege of Jerusalem by Sennacherib. A little later in that chapter of Isaiah we read a specific statement indicating that Yahweh would redeem Israel: “13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. 14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.”
Then a little later, in Isaiah chapter 44, Yahweh is once again referred to as the redeemer of Israel: “6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.” Then later in that same chapter: “23 Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel. 24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself…” Yahweh redeemed Jacob, but as Israel was still in captivity, the act had not actually yet been consummated. The consummation is found in Christ, and it is the purpose of the Gospel to announce that redemption to Israel.
Again, reading from Isaiah chapter 48 we see that promise repeated once more: “17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.” Then again in Isaiah chapter 49: “7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, and the Holy One of Israel, and he shall choose thee.” Where it says “He shall choose thee” it speaks of the children of Israel, and not the Jews or some church. Speaking of the children of Israel in the Babylonian captivity, in the 78th Psalm Asaph wrote: “35 And they remembered that God was their rock, and the high God their redeemer.” Asaph was a prophet of the captivity.
Over a hundred years after Isaiah, speaking in reference to both Israel and Judah, we read in Jeremiah chapter 33: “24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off?” In spite of that, in Jeremiah chapter 31 and in Ezekiel chapter 37 we read promises of a new covenant with Israel, and with Israel alone. Paul’s hope and his labors for the twelve tribes of Israel was ostensibly the same as that which had been expressed in the 130th Psalm where we read: “7 Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.” In Jeremiah chapter 15 there is a promise of reconciliation for Israel, and we read in a passage that should be crossed-referenced to Luke chapter 1 a promise: “21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.” In Hosea chapter 13, there is another promise of redemption for Israel, not only from sin but this time from death: “14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.”
These prophecies which contain specific references to the redemption of Israel, and to Yahweh their God as their Redeemer, only they are where we may learn of the purpose and will of God in relation to redemption, and therefore it is only the children of Israel, and not all mankind, who are redeemed in Christ. We also saw in these words of the apostles that Christ was preordained for that purpose, but also that the children of Israel were preordained, or predestined, for that purpose. There is no Scripture which bears record to the ordaining of anyone for the purposes of redemption or salvation outside of the children of Israel. The truth is that the only people who were redeemed were those who were under the law in the first place. In Amos 3:2, Yahweh speaks concerning the children of Israel: “2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.” If Yahweh professed having known no one but Israel, then only Israel could be the foreknown, and it is only the foreknown who were also the called, the predestinated, the chosen and the redeemed.
To put it simple terms. Only Israel was deported as punishment for breaking Yahweh’s law. Only Israel needed to be redeemed so that they could be united with their God. Christ had to die, so that his blood could redeem His people back to him. If anyone besides Israel can fit into this equation, it must be explicitly stated in Scripture, and not merely claimed on the basis of mistranslated words, such as gentile, or phrases taken out of context, such as “all men”. If you go to a Church they will lie to you and say Jesus came for everyone. But if take the time to study the Bible you’ll realize Christ only redeemed His people, one specific peculiar people. Those people became the Christian people of Europe and fulfill the promises Yahweh made to the fathers, Abraham, Isaac and Jacob.
77) Who is Excluded from Christianity and Why
The Israelites had inherited the covenants and promises Yahweh made to Abraham, Isaac and Jacob. Through the Israelite, would they fulfilled. Most people however are confused and believe the Levitical Priesthood was tied to the promises. Thus when the Israelites were divorced by Yahweh and deported by the Assyrians they imagine the promises came to an end. Instead the Gentiles would now claim the promises to the forefathers. This is not true, the Israelites were only temporarily estranged. As somehow Yahweh still had to fulfill the promises and covenants to the forefathers. If not Yahweh would have lied to the fathers and let them down. Therefore Yahweh promised a new Covenant and came down as a man to be reunited with His people so that he could still fulfill the promises to the forefathers. For this reason the Israelites in between this period were described as “strangers” to the covenants. They were also described as merely “sojourning” in the Greco-Roman world as the Israelites Kingdom had been there original homeland. This is why in Paul’s ministry and the Apostles Epistles the term stranger and sojourner is used. Once you understand this you realize they could only be addressing Israelites as no other people had become estranged from Yahweh. If you think about it, if you are divorced, then you were at one time formerly married.
In Ephesians chapter 2, we read, from the King James Version: “11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.” This is horrifically mistranslated, so they were Gentiles, but now they are not Gentiles? The reality is, they were dispersed Israelites who had lost their ancestry but became Nations, who now could turn to Christ.
Now a proper translation: “On which account you must remember that at one time you, the Nations in the flesh, who are the so-called ‘uncircumcised’ by the so-called ‘circumcised’ made by hand in the flesh, 12 because you had at that time been apart from Christ, having been alienated from the civic life of Israel, and strangers of the covenants of the promise, not having hope and in the Society without Yahweh; 13 but now you among the number of Yahshua Christ, who at one time being far away, have become near by the blood of the Christ.” The Ephesians in Anatolia were “Nations in the flesh” as they in the flesh descended from Israelites. They were ‘uncircumcised’ because after losing their identity and ancestry they would have given up the circumcision. The ‘circumcised’ in Judea did not realize the Europeans were the Lost Tribes and dispersed Israelites. They were “strangers of the covenants of the promise” because they had been dispersed and would not fulfill the promises to the fathers. But now under Christ they would be reunited and became a great people once, fulfilling the ancient covenants and promises.
The word ξένος translated as stranger in this passage does not describe someone of another race or nation, but rather only a guest, someone with an expectation of kindness or hospitality. The children of Israel were strangers to the covenants of promise because they were alienated from the commonwealth of Israel. In order to be alienated from something, one must have at one time been a part of that thing. There is another word in verse 19 of this chapter, πάροικος, which is sojourners but which the King James Version translated as foreigners, where it says “19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God…”
Paul may have been seen as a πάροικος by the Ephesians, but an Ephesian in his own land could not have been a πάροικος to Paul, as it was Paul who was in their land. Here the Ephesians to whom Paul writes are not in Israel or in any other land but Ephesus, so being Ephesians in Ephesus they cannot be aliens in the manner of a πάροικος unless they are not originally from Ephesus.
So Paul is essentially informing the Ephesians that they are descendants of the ancient Israelites, who in ancient times were alienated from Israel, because historically speaking, they were not really from Ephesus. Moreover, the covenants of promise are not a reference to the Levitical covenant, which was not of promise. Rather, the Levitical covenant demanded the obedience of Israel, and for that they were put off in punishment, and the covenant was broken, as it is explained quite explicitly in Jeremiah chapter 31 and in Zechariah chapter 11. The covenants of promise are the unconditional covenants made with Abraham, Isaac and Jacob, which Yahweh had to keep, and for which He promised a new covenant. The new covenant was also promised exclusively to the children of Israel, in Jeremiah chapter 31 and Ezekiel chapters 20, 34 and 37.
So if the Ephesians were Israelites who were scattered among the nations by Yahweh, as foretold by the prophets, then they would be sojourners, and Paul is describing them as having been alienated from Israel. Sojourners are emigrants, not merely immigrants. A people alienated from their own nation and living abroad are sojourners, for that reason. But Paul could not have called the Ephesians πάροικος if they were in Ephesus, unless they were really not originally from Ephesus, and he was explaining that to them. Speaking of the punishment of Israel we read in Jeremiah chapter 14, from the Septuagint: “O Lord, thou art the hope of Israel, and deliverest us in time of troubles; why art thou become as a sojourner upon the land, or as one born in the land, yet turning aside for a resting-place?” There in that passage this same word, πάροικος, appears where in English we see sojourner.
So after making this statement describing the Ephesians as having been strangers, or sojourners, and as having been alienated from Israel, Paul attests that they were from that time “19 … fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone…” Therefore once again we must understand that all of these statements in the New Testament must be understood in accordance with the prophecies concerning the ancient children of Israel in the Old Testament.
Petros, ambassador of Yahshua Christ, to the elect sojourners of the dispersion of Pontos, Galatia, Kappadokia, Asia and Bithunia, 2 according to the foreknowledge of Father Yahweh in a sanctification of the Spirit in obedience and a sprinkling of the blood of Yahshua Christ: favor to you and peace be multiplied.
Only the Israelites are the strangers and sojourners. The New Covenant was to replace the Old Covenant for the same people. No other people were estranged from God, no other people came from the Kingdom of Israel and were sojourning in Europe. No other people formerly had a relationship with Yahweh and were being reunited under Christ. No other people had promises to their forefather by Yahweh, which had to keep. Christianity is only for one people, the true descended of the forefather, Abraham, Isaac and Jacob. We are fulfilling the promises made to our forefathers.
78) The Children of Israel are Yahweh's True Son and Heir
Paul explained that under Christianity Yahweh was adopting the children of Israel. But adoption in this context does not mean the modern term adoption. Where someone may adopt anyone and turn that person into their son or daughter. Modern denominational churches assume that it does mean this and therefore try to extend the redemption which Yahweh had explicitly promised to the children of Israel to other races and nations, they do that same thing with this concept of adoption. However the word only appears in Paul’s epistles, three times in Romans, and once each in Galatians and Ephesians, and Paul himself states explicitly that the adoption is for Israel, in relation to Israelites who are his own kinsmen “according to the flesh”. He was certainly speaking about a “spiritual Israel,” but literal physical Israelites being adopted. There is not a single statement in Scripture which suggests that the adoption of which Paul had spoken could possibly be attained by anyone who is not of his flesh, who could somehow imagine that he may magically become an Israelite. Now we shall go through the verses where the term adoption is mentioned.
Going by the order of Paul’s epistles in the popular Bible versions, the first and second mentions of the word are found in Romans chapter 8. First Paul wrote, as the King James Version has it: “15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Then a little further on in the chapter, Paul spoke in reference to the creature, or “whole creation”, and said “21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Here Paul explains what adoption is, and if redemption is only for the children of Israel, then clearly, adoption is only for the same children of Israel, as he explains there in Romans chapter 8.
By the creation, he could be referring two things. Either the Adamic race which got created. Or the Israelites which Yahweh God also created. He chose Abraham, and created the Israelites from this choosing and the Israelites replaced the Adamic race, but becoming the creation. The Nephilim and race of Cain, were never created by Yahweh. Rather they are corruptions from the Fallen Angels. Therefore they can never be included in the creation. Paul is certainly not included them here.
Yahweh had spoken of the forming and later redemption of Israel in captivity in Isaiah chapter 43: “1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.” So within the context of redemption we see that the children of Israel are the creation to which it applies. Therefore it is not relevant to anyone else.
Before further discussing that, however, we shall discuss this word adoption. The Greek word is υἱοθεσία and by itself it does not ever truly mean adoption in Greek writings, as we use the term adoption in English. The word simply means a placement or a position of a son. There were other words in Greek literature which were consistently used to describe the actual act of adoption, namely εἰσποίησις (a noun, a making into), εἰσποίέω (a verb), and εἰσποιητός (an adjective). In other words, in ancient Greek the word υἱοθεσία as we use the term adoption only refers to the act of the natural father giving up a son, while εἰσποίησις describes the act of the adopting father who takes a child as a son, making him into his son. That is the meaning of εἰσποίησις, to make a person or thing into something which it otherwise is not. But in Scripture, we never see the term εἰσποίησις, and that is because the position of sons belongs only to those who had been put off for their sin, and lost their position. In Scripture, this is the parable of the prodigal son, as the children of Israel had squandered their inheritance and were cast off, but they are accepted back and restored to the υἱοθεσία, to the position of sons in Christ.
The lost sheep of the house of Israel for whom Christ had come were already sons, and daughters, and that is found throughout the promises of reconciliation to those same sons and daughters in the words of the prophets. In that manner, the same word υἱοθεσία can also be used to describe other things, such as the placing of a son into a position within the household or as an heir. in Romans chapter 8 the word υἱοθεσία should be rendered in verse 15 as the “spirit of the position of sons (or of a son)”. In verse 23, the phrase “waiting for the adoption” would be better translated as “awaiting the placement of sons”.
This is clearly the meaning where he wrote, as it is in the King James Version: “3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.” If the adoption is for Isrealites in Romans chapter 9, then it was also for Israelites in Romans chapter 8, but Paul knew, as he explained earlier in Romans, that it was for all Israelites, both those of Judaea and those of the nations which descended from Israel in ancient times.
Later in that same chapter, Romans chapter 9, Paul insisted that “the children of the promise are counted for the seed.” But having said that, he described the promise made to Sarah, and then the promise made to Rebecca concerning their children. So believers are not the “seed” of the promise, but only the descendants of those women, ultimately though Jacob Israel as Esau had forfeited his birthright, and then Jacob received the promises. The promises must be fulfilled according to the terms as they were understood by the recipients, and the churches cannot justly change the meanings of the terms. It is for that same reason that Paul was comparing the two in that same chapter, it is for that reason that Paul was only praying for his “kinsmen according to the flesh”, because many Judaeans of that time were Edomites and not true Israelites.
So we read in Isaiah chapter 43 a promise to the sons and daughters, to the children of Israel who were scattered abroad in the captivities: “3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. 5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; 6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; 7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. 8 Bring forth the blind people that have eyes, and the deaf that have ears.” There, as we have said many times, we see that Yahweh promises to keep His Word to Israel at the expense of other nations, even other Adamic nations, and not to their benefit. This sets the context for the New Testament.
In Joel chapter 2 we see a promise to the same sons and daughters of the children of Israel, which the apostle Peter had related to the first Christian Pentecost, in Acts chapter 2: “ 27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed. 28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: 29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.” These words were spoken to “My people” and addressing them these promises were for their sons and their daughters. They are also the servants and handmaids, as we read in Isaiah chapters 41 through 44 repeated references to Jacob Israel as Yahweh’s servant, speaking collectively of the people. Therefore “all flesh” is a reference to all of the flesh of Israel, as it is Israel being addressed and the message is only for Israel in relation to Israel.
In Isaiah chapter 45 Yahweh refers to the disobedience of Israel where He said “9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?” Then as the chapter progresses, in a further prophecy of Cyrus, King of Persia, who was mentioned at the end of chapter 44 and who was not yet even born when Isaiah wrote, we see a promise that the captivity would be released and the Word of Yahweh says: “11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. 12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.” The New Testament fulfills one element of what Yahweh had promised to do with His sons and daughters, and it was promised for them alone. The redemption could not have happened as Yahweh had planned it unless the temple was rebuilt, and therefore, after prophesying what would be accomplished through Cyrus, we read: “17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end” and at the end of the chapter: “25 In the LORD shall all the seed of Israel be justified, and shall glory.” These promises are not done away with or transferred to some other people in the New Testament, but rather, it states the purpose of Christ which was to fulfill these promises.
In Galatians chapter 4 we see another occurrence of the word adoption in Paul’s epistles, and there also it is apparent that the adoption is only for the children of Israel. First, in Galatians 3, Paul told his readers that “24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster.” So where in the very next verse he said “26 For ye are all the children of God by faith in Christ Jesus”, he could only have been speaking of those same people who had been under the law, and the law was only ever given to the children of Israel. So in Galatians chapter 4, where the subject has not changed, he wrote that Christ came under the law: “5 To redeem them that were under the law, that we might receive the adoption of sons.” Therefore, the adoption is only for those who had once been under the law.
So finally, in Ephesians chapter 1, we read one more occasion where Paul used the term adoption, and he wrote “4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will…” So the people to whom Paul was speaking must have been chosen “before the foundation of the world”, or society, and that can only describe the call of Abraham and the passing down of the blessings to Jacob-Israel, and they are once again the predestinated, so their calling must have been described in the law and the prophets. Nobody else was ever predestinated, and therefore the adoption is only for the ancient children of Israel and their descendants.
In our last presentation, in relation to the subjects of redemption, we had cited the words of Peter from chapter 2 of his first epistle, who wrote describing the Christians of Anatolia as a “holy nation” and a “peculiar people”, telling them that “9 … ye are a chosen generation [race], a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
The passage in that last verse is a direct reference to Hosea chapter 1, where we read an announcement relating to the children of Israel which says “ 9 … for ye are not my people, and I will not be your God.” However immediately after that, there is a promise of reconciliation and adoption, and it says: “10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.” This promise was made only to those who were already sons, and there is no place in the words of the prophets where those who are not already sons could somehow become sons. Nobody else was ever predestinated, according to the words of the law and the prophets.
79) The Ministry of Reconciliation Regathering the Lost Tribes
Sin offerings in ancient Israel were to make reconciliation on behalf of the people, for example, as we read in 2 Chronicles chapter 29: “22 So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar. 23 And they brought forth the he goats for the sin offering before the king and the congregation; and they laid their hands upon them: 24 And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel.”
So in Hebrews chapter 2, Paul of Tarsus described the sacrifice of Yahshua Christ in this same manner where he wrote, speaking of Christ: “16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.” So where Paul wrote, for example, in 1 Corinthians chapter 15 that “3 … I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures”, we know what Scriptures it was that Christ had died according to, which are the scriptures explaining the sacrifices to make reconciliation on behalf of the people of Israel. There were never any sacrifices made on behalf of non-Israelites, as non-Israelites were never under the law, and therefore non-Israelites cannot be the subjects of any reconciliation.
This might be confounded where, in Romans chapter 5, Paul said: “10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” But the word enemies can describe one’s own people who are alienated, and does not necessarily describe non-Israelites. So we read in Micah chapter 7, a passage which evokes the words of Christ in the New Testament: “6 For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.”
The fact that the enemies of which Paul spoke in that passage were Israelites is also clear where the context is set in the verses immediately prior, where Paul wrote “8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him.” Then as he described later in that same chapter, just a few verses later, sin is not imputed where there is no law, so Christ died only for those who had been under the law, which are the children of Israel. But the vast majority of the Israelites of his own time were no longer keeping the law, as they were taken into captivity for having become pagans. That is why Paul explained in Romans chapter 4 that the promises were not to those of the law only, but also to those of the faith of Abraham, which describes what Abraham had believed, that the promise was certain to all of his seed, as it was written. So Paul’s statement, and the scope and purpose of the New Testament, is not directed at enemies who could somehow become Israelites, but at Israelties who through their disobedience to God had become enemies, and it is they who are offered reconciliation in Christ.
Another place where the reconciliation in Christ may be confounded is in 2 Corinthians chapter 5, where Paul described his ministry of reconciliation and wrote, according to the King James Version: “17 Therefore if any man be in Christ [note that first, a man must be ‘in Christ’], he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world [or society] unto himself, not imputing their trespasses unto them [so they must have been under the law, as they had tresspasses]; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”
The “new creature” of which Paul speaks is the man who follows the Spirit, as opposed to the man who follows the flesh. Paul explained the same concept at greater length in Romans chapters 6 and 7, and also more concisely in Galatians chapters 3 and 5 where he wrote: “16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law.”
But as a necessary digression, this does not absolve a man from having to keep the commandments, as Paul further wrote in the next few verses: “19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.”
So what Paul is describing as a “new creature” is the man who depends upon Yahshua Christ as his souce of righteousness, and not on the rituals of the law, which had formerly absolved the man of his sin. The rituals also being fleshly, they too are done away with in Christ, and the Spiritual man is not under any law because keeping the commandments and not committing such sins, he remains blameless and even if he sins, as the apostle John explained in chapter 2 of his first epistle, he has a propitiation in Christ.
That is the reconciling factor between God and the scattered, divorced children of Israel: the sacrifice which Christ had made to free them from the judgments of the law. But since Christ insisted they keep the commandments, they nevertheless have that obligation. That is how Christ had reconciled the world, or society, to Himself, as the society was already inherited by the seed of Abraham according to the promises. They are the world which He reconciled, as it says in chapter 18 of the Wisdom of Solomon: “24 For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers graven, and thy Majesty upon the diadem of his head.” This is verified in Isaiah chapter 27, where in spite of their sins and captivity the plan of Yahweh for Israel is revealed: “6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.”
The word translated as reconcile in the King James Version of Paul’s epistles is καταλλάσσω, except on two occasions in Colossians chapter 1 where it is ἀποκαταλλάσσω. Here in 2 Corinthians chapter 5 we see the noun form of the same word, καταλλαγή, is reconciliation. According to Liddell & Scott, καταλλάσσω is primarily “to exchange one thing for another” and then “to change a person from enmity to friendship, reconcile” or in the Passive Voice “to become reconciled”, citing Herodotus, the Tragic Poets Sophocles and Euripides, and the New Testament. The noun καταλλαγή is assigned the exact same meanings, citing the Tragic Poet Aeschylus, the 4th century BC orations of Demosthenes and the New Testament. The word ἀποκαταλλάσσω is given a stronger meaning, to reconcile again, where only the New Testament is cited, but the definition is in keeping with similar verbs written with the same prefix. For example δίδωμι is to give but ἀποδίδωμι is to give back or restore.
Thus we see words associated with reconciliation in both Romans and 2 Corinthians appear once again where Paul wrote in Colossians chapter 1: “21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight.” There is surrounding language in that chapter concerning “all things” and “every creature” which may cause confusion, but we would assert that “all things is a reference to all of the things between God and Israel, and the phrase “every creature” is the same exact Greek phrase translated as “whole creation” in Romans chapter 8, where it speaks of a peculiar kind or class of creation, as opposed to other things which God had created. The phrase refers not to all of every type, but to all of one type or kind.
But the key words in this verse, verse 21, are alienated and reconciled. The word translated as alienated is the verb ἀπαλλοτριόω which means to estrange, alienate, or in the Passive, to be alienated from someone or something. So to be alienated or estranged from God, one must have had a relationship with God in the first place, and according to the Scriptures only the children of Israel ever had such a relationship. So the word reconciled is from the verb ἀποκαταλλάσσω, to reconcile again, and here Paul used even stronger language indicating that these people had a pre-existing relationship than he had in his epistles to the Romans or in Corinthians, although in other ways in those epistles he also indicated such a pre-existing relationship, and in more ways than one.
The prophets inform us that the children of Israel would indeed be reconciled, in spite of their having been put off in punishment. Writing after most of the children of Israel and Judah were already taken into captivity, we read in Isaiah chapter 41: “8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. 9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. 10 Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. 11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.”
Over a hundred years later, writing as the Babylonians were on the verge of destroying Jerusalem and bringing the remainder of Judah into captivity, we read in Jeremiah chapter 33: “23 Moreover the word of the LORD came to Jeremiah, saying, 24 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. 25 Thus saith the LORD; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; 26 Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.”
That also describes the reconciliation found in Christ, and as long as there are day and night, Yahweh God shall never cast away the seed of Israel. People who imagine that Yahweh gave up on Israel and instead turned to the so called “Gentiles,” make Yahweh out to be a liar. Christ’s ministry of reconciliation was only for the physical descendants of Israelites. It was fulfilling the promise to come after those Lost Sheep, those Europeans and bring them back to him.
80) The Scope of Those Exclusively Under the Covenants
In the Old Testament Yahweh made a promise of a New Covenant. Since the Israelites had been continuously breaking the original covenant made on Mount Sinai, Yahweh ended the covenant. Even though he divorced His people, He promised reconciliation and never to abandon them. This is where denominational churches insist that the new covenant was now with a different people. Rather than regathering the Israelites, the same people, they imagine Christ came for everybody. They imagine that the new covenant is for “believers in Christ.” If this was the truth, then you should be able to prove it in the Old Testament. Specifically with the prophets, except you will find that they over and over again promise a reconciliation with the children of Israel. Would they not mention a Universal Covenant? A study of the prophets will only reveal that Yahweh had no intention of ever giving up on His people and certainly never accepting any other people but the children of Israel.
There is a promise of a New Covenant found in Jeremiah chapter 31: “31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.” Paul of Tarsus cited these very same verses verbatim from the Septuagint, in chapter 8 of his epistle to the Hebrews.
Notice that the New Covenant, for which Christ would come. Is only for the “house of Israel” and “the house of Judah.” Christ himself reiterated this when he said “I come only the house of the lost sheep of Israel.” Therefore there you cannot squeeze other people into this. You may accept them, but Yahweh God certainly will not accept them.
Accompanying the promise of the new covenant with Israel and Judah, there is another promise which professes that so long as there are a sun, moon and stars, the children of Israel would always be a nation. So reading a little further on in the chapter: “35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: 36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.” So we see in prophecy that Israel would always be a nation, a single nation, and not a church composed of many different nations – even if at the same time, Israel would become many nations, they must all be of the same general race, the same original nation. It cannot be one or the other. Both circumstances must be true.
Comparable to the promise we have read earlier, from Jeremiah chapter 33, there is another prophecy of the reconciliation of Judah and Israel found in Ezekiel chapter 37: “15 The word of the LORD came again unto me, saying, 16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions [the rest of the ten tribes]: 17 And join them one to another into one stick; and they shall become one in thine hand. 18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? 19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20 And the sticks whereon thou writest shall be in thine hand before their eyes. 21 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the [nations], whither they be gone [Assyria, Persia, Medea and some others], and will gather them on every side, and bring them into their own land [not necessarily Palestine]: 22 And I will make them one nation in the land upon the mountains of Israel [i.e. 2 Samuel 7:10]; and one king shall be king to them all [Yahweh as Christ]: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. 23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24 And David my servant shall be king over them; and they all shall have one shepherd [Christ]: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them [the New Covenant]: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the [nations] shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.” Therefore it is only Israel being sanctified in Christ and not any other people or nation.
The people of Israel and Judah did become one stick in Christendom, but that has nothing to do with Jews. The Assyrians took much of Judah into captivity not long after they took most of Israel. The Christian people of Europe may not have understood that they were Israel and Judah, but they did not have to be conscious of that in order for it to be true. Many Israelite Judaeans also joined the Christians of Europe in the early centuries of Christianity.
As we have already discussed at length in Part 63 of this series concerning the adoption of Israel in Proof 78, in Romans chapter 9 Paul of Tarsus had attested that the covenants and promises, among other things, are for Israelites, and in that same place he had defined Israelites as his “kinsmen according to the flesh”, and not Israelites according to some mere profession or claim of belief or because of some church membership. Then, in Hebrews chapter 8 Paul wrote, comparing Yahshua Christ to Moses: “6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.”
Paul of Tarsus, having said these things concerning Jeremiah’s prophecy of a new covenant in reference to Christ, reinforces the fact that the covenant confirmed in Christ is confirmed along the same lines as it had originally been promised in Jeremiah: to fulfill the promises made to the fathers concerning their seed, the house of Israel and the house of Judah, which at the same time would be made into one stick, as the prophecy in Ezekiel explains in relation to that same new covenant. The house of Israel was not in Judaea at the time of Christ, except that ostensibly, many of the Greeks, Romans, and Samaritans had indeed descended from ancient Israelites. Rather, the house of Israel, and a great portion of the house of Judah, were scattered across the nations of Anatolia, Mesopotamia and Europe. The apostles only took the Gospel to those places, and therefore that is how we should understand Paul where he had written in Romans chapter 15: “8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the [Nations of Israel] might glorify God for his mercy; as it is written, For this cause I will confess to thee among the [Nations], and sing unto thy name.”
The scope of the New Covenant, was the same scope as the Old Covenant. Both Covenants were for the same people, the children of Israel. Yahweh created a separate Holy people dedicated to himself. Nothing has changed under Christ. We are duped into believing that Christianity changed everything and that we must accept everyone. But the opposite is true. Yahweh God does not change and we can’t change his promises or his Covenant. With this is should become obvious the Europeans are the same people the Old Covenant was made with. We fulfill the promise of a reconciliation and a New Covenant with the House of Israel and Judah. As we are the people of the Bible.
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