The Book of Obadiah - 12-30-2011

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The Book of Obadiah - Christogenea on Talkshoe 12-30-2011

The prophecy of Obadiah is a prophecy concerning Edom, that nation which descended from Esau, Jacob's brother. In order to understand the prophecy concerning Edom, one must understand all of the history of the nation, and its relationship to Israel and to God, from the days of Jacob and Esau.

The angels that left their first estate, left it because they decided to race-mix with men, and also with many other species, something we find only in apocryphal literature but which our Bibles as we know them today do not sufficiently explain. When Adam was placed into the Garden of Eden, that tree of the knowledge of good and evil – the results of that first rebellion against God – was already in the garden. These were a race of people (or angels if you must) who at one time knew good, and then knew evil – when they had rebelled against God. Their creation is not explained in Genesis, although Christ tells us in Luke chapter 10 and in the Revelation at chapter 12 that they fell “from heaven”.

The fall of Adam was the partaking by him and his wife of this tree of the knowledge of good and evil – they race-mixed with that person represented by the epithet of “serpent”. Cain was the result of this union, and in spite of the corrupted text we currently know as Genesis 4:1, it can be discerned in several other ways that Cain was not the son of Adam, although he was the son of Eve. Later on in the New Testament, but also often in the allegories of the Old Testament, are the descendants of Cain often referred to as “serpents”.

It can be told from Genesis and in several other places in Scripture, that the descendants of Cain – the Kenites – later mingled themselves with the Rephaim, who were the product of that later mixing of angels and men found described in Genesis chapter 6. The Kenites also mingled themselves with several other tribes that have no genealogy with Adam or Noah – as can be seen in Genesis chapter 15 – and by this time they also became mingled with the various tribes of the Canaanites, that portion of the descendants of Ham who were cursed by God.

In all of this we have, in a nutshell, what we call Two-Seedline or Dual-Seedline: which is merely the observance that the Biblical narrative is centered around the Adamic descendants of Adam through Seth and through Noah, which were a replacement for the murdered Abel, and which are the “seed of the woman”, and their eternal opposition, who are the partially Adamic descendants of Cain, the Rephaim - who were Nephilim, and later Canaan, and then later Esau (and countless others have since mixed with them) who collectively are the “seed of the serpent”. This theme is summarized in the prophecy of Genesis 3:15. While tonight it can only be presented in brief, by understanding this theme one possesses the key to understanding the Bible, all of history, and the events which are transpiring in the world today.

Esau was, as Paul called him at Hebrews 12:16, a profane man and a fornicator. Paul used the term fornication to describe race-mixing, at 1 Corinthians chapter 10. Jude tells us that fornication is the pursuit of strange – or different – flesh, and Jude also equates that to the sin of the “angels which kept not their first estate”. The only example from the life of Esau which justifies Paul's description of him in Hebrews is his proclivity to race-mix.

Yahweh, being God, evidently knew of Esau's treachery from the beginning. Upon her conception, it is recorded that He told Rebekah (the mother of Jacob and Esau) that “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.” (Genesis 25:23). Here it is appropriate to walk through the early lives of Jacob and Esau.

Genesis 25:25-34: “25 And the first came out red, all over like an hairy garment; and they called his name Esau. 26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. 27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. 28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. 29 And Jacob sod pottage: and Esau came from the field, and he was faint: 30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. 31 And Jacob said, Sell me this day thy birthright. 32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? 33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. 34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.”

Esau evidently never cared for his birthright, because the next thing he does is to mix his race by taking wives of the Hittites. This also proves that the Hittites themselves were of mixed origin, as Genesis chapter 15 infers, that they mingled with the Kenites and the Rephaim and the other non-Adamic tribes listed there.

Genesis 26:34-35: 34 And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: 35 Which were a grief of mind unto Isaac and to Rebekah.

If the curse of Canaan were individual, and if the Hittites were not a mixed race, there would be no real reason for Isaac and Rebekah to grieve over Esau's marriages. Rather, it is fully evident that the curse of Canaan was perpetual, against all of his generations. Later, in Genesis chapter 27, the grief of Isaac and Rebekah is expressed once again, in the last verse at Genesis 27:46: “And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?” Jacob has already rightfully taken Esau's birthright, which Esau despised, and Esau also proved his despite by marrying into the accursed race of the Hittites. But the transfer of the birthright is not assured without having also obtained the blessing of the first-born, and as we saw in Genesis chapter 25, mentioned above, Isaac loved Esau for his own stomach's sake, but Rebekah loved Jacob, and evidently understood the importance of Jacob's obtaining the blessing of the first born.

Genesis 27:1-45: 1 And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. 2 And he said, Behold now, I am old, I know not the day of my death: 3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; 4 And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die. [Isaac's last concern also appears to be his own stomach!] 5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it. 6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying, 7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death. 8 Now therefore, my son, obey my voice according to that which I command thee. 9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth: 10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. 11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: 12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. 13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them. 14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved. 15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son: 16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: 17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob. 18 And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son? 19 And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me. 20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me. 21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. 22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau. 23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. 24 And he said, Art thou my very son Esau? And he said, I am. 25 And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. 26 And his father Isaac said unto him, Come near now, and kiss me, my son. 27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed: 28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: 29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee. 30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. 31 And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me. 32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau. 33 And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed. 34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. 35 And he said, Thy brother came with subtilty, and hath taken away thy blessing. 36 And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me? 37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son? 38 And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept. 39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; 40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. 41 And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob. 42 And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee. 43 Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; 44 And tarry with him a few days, until thy brother's fury turn away; 45 Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day? 46 And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me? [Isaac, concerned about his belly, Rebekah had to remind him of the more important things, Esau's race-mixing, which fully justified her assisting Jacob in deceiving his father.]

Esau, in his pride, forsook his birthright, mixed his race, and then wanted to kill his brother, to whom the birthright rightfully belonged because Esau never did care about it in the first place, and sold it to him fairly. Esau is the perfect example of just how bad things can get when men go wrong. If Esau were allowed to succeed in his plans, there would be no White race today! Esau ignored all of the responsibility which men have to raise children in their own image, and was distressed when he lost the blessings that should have been his. He evidently did not see that the blessings and the responsibility went hand-in-hand. Today most of our people are just like Esau: demanding the blessings of God but having no care for any of His demands upon us, they whine and scoff and blaspheme when His blessings are withdrawn. Isaac loved Esau in spite of his bad attitude, because Esau filled his belly with good things. Rebekah knew well that her life was lived in vain unless Jacob had legitimate offspring. In this first family we see the same old struggle which our race endures today!

Genesis 28:1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. [Isaac finally sees the importance of his wife's concern, and steps up to do something about it.] 2 Arise, go to Padanaram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother. 3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; 4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. 5 And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother. 6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan; 7 And that Jacob obeyed his father and his mother, and was gone to Padanaram; 8 And Esau seeing that the daughters of Canaan pleased not Isaac his father; 9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

Hebrews 12:8-16: “8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord [ἁγιασμός describes what has been separated and dedicated unto God, which only describes the children of Israel who were commanded by God to be a separate people unto Him. ἁγιασμός is the sanctity of being a separate people without which no Adamic man can see God! Bastards shall NOT enter into the congregation of Yahweh, forever!]: 15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.”

Genesis 28:8 And Esau seeing that the daughters of Canaan pleased not Isaac his father; 9 Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

Nebajoth is most likely the eponymous ancestor of the Nabataean arabs, the only arabs with a credible direct link to Ishmael. Of course, the word arab when used of people means mixed, and all arabs are mixed. That is why they were called arabs. In a 7th century BC Assyrian inscription of Ashurbanipal (Found in Ancient Near Eastern Texts Relating to the Old Testament, Princeton University Press, J. Pritchard, editor, 1969), there is mention of both the peoples of Ishmael and the Nabataeans, right in those same lands where the Bible says that they were. The Nabataeans dwelt in the same areas as the ancient Edomites, and remain in southern Jordan and its surroundings unto this day.

Paul, speaking of Esau, says at Hebrews 12:17: “For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.” Esau saw that Isaac was displeased with the Canaanite women – two of which he had married, yet he still found no repentance, because he had no acceptable offspring! When he finally learned that his father was displeased with his Hittite wives, he went out and took wives from the daughters of Ismael, and there is no telling who it was that Ishmael had married, but evidently neither did that act leave him room for repentance, and that is certainly what Paul is referring to in Hebrews 12:17.

One lesson from the story of Jacob and Esau: Esau the proud and strong man had it all, and lost it due to his race mixing; Jacob, the mild and humble man, was his supplanter, which is the meaning of his name, but he only managed to supplant Esau because he obeyed the will of his father, while Esau despised his birthright! Another lesson from the story of Jacob and Esau: one who through pride and strength makes his own rules, loses in the end. One who through humility and understanding submits to the will of God, wins in the end.

This leads me to want to contrast Esau and Judah. Both men were race-mixers. Malachi states explicitly that Judah, who had also taken a Canaanite wife, had “married the daughter of a strange god”. Yet Judah found repentance, and Esau did not. However Judah did not find repentance of his own accord – and this is also important to remember. For Yahweh had put it into the heart of Tamar to stand in the road as a whore, knowing what Judah's incontinence would lead him to do, while Tamar would get the children that she deserved. Therefore Judah had legitimate offspring, even if that too had come about due to his own sin! So in this manner Yahweh assured us that there would be a legitimate tribe of Judah, in spite of Judah's own actions. God had mercy on Judah, but he did not demonstrate that same mercy for Esau.

Upon their emergence from the wilderness following the Exodus, the Amalekites and other tribes of the descendants of Esau fought against the Israelites on many occasions. Yahweh avowed, at Exodus 17:16, that He would “have war with Amalek from generation to generation”. David ultimately enslaved many of the Edomites, which is seen as early as 2 Samuel chapter 8. This is in part a fulfillment of the words of Isaac, that Jacob would have a yoke about Esau's neck, as they are recorded in Genesis 27:40.

Of the Assyrian conquests in Palestine, which we see recorded in the Bible beginning with 2 Kings chapter 15, where Shalmaneser is mentioned in 2 Kings chapters 17 and 18 we have surviving Assyrian inscriptions from that same king, known as Shalmaneser III, which boasted of his excursions into Palestine. The inscriptions tell us that Syria, Tyre, Sidon, Israel, Edom and other nations which we know from Scripture were all subjected by the Assyrians at this time. Edom is listed as a tributary to the Assyrians in several later inscriptions, including those of Sennacherib and Esarhaddon which also described the deportations of the Israelites and Judahites (ANET, pp. 287, 291). The historicity of these people, and their later identification as Idumaeans and Nabataean arabs of Greek and Roman times, cannot honestly be questioned.

When the Chaldaeans invaded Palestine and Judah, and destroyed Jerusalem, it is evident that the Edomites had joined their cause. This is found in Psalm 137:7 where, recalling the destruction of Jerusalem at the hands of the Babylonians it says: “Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.”

1 Esdras 4:42-45, from the LXX, offers a historical account: “42 Then said the king unto him, Ask what thou wilt more than is appointed in the writing, and we will give it thee, because thou art found wisest; and thou shalt sit next me, and shalt be called my cousin. 43 Then said he unto the king, Remember thy vow, which thou hast vowed to build Jerusalem, in the day when thou camest to thy kingdom, 44 And to send away all the vessels that were taken away out of Jerusalem, which Cyrus set apart, when he vowed to destroy Babylon, and to send them again thither. 45 Thou also hast vowed to build up the temple, which the Edomites burned when Judea was made desolate by the Chaldees.”

Here is all of Psalm 137, which shows the context of the verse concerning Edom. The Psalm was written as a lament following the final deportations of the people of Jerusalem to Babylon (not all the Psalms belong to David): “1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2 We hanged our harps upon the willows in the midst thereof. 3 For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. 4 How shall we sing the LORD'S song in a strange land? 5 If I forget thee, O Jerusalem, let my right hand forget her cunning. 6 If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. 7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. 8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. 9 Happy shall he be, that taketh and dasheth thy little ones against the stones.”

Ezekiel chapter 34 is a prophecy about the dispersed of Israel, the “lost sheep” who have “wandered through all the mountains”. Ezekiel chapter 35 is a prophecy concerning Edom. It shows that the Edomites were to take the land of Palestine for themselves after the Israelites were taken away.

Ezekiel 35: “1 Moreover the word of the LORD came unto me, saying, 2 Son of man, set thy face against mount Seir, and prophesy against it, 3 And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. 4 I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD. 5 Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end: 6 Therefore, as I live, saith the Lord GOD, I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even blood shall pursue thee. 7 Thus will I make mount Seir most desolate, and cut off from it him that passeth out and him that returneth. 8 And I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword. 9 I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am the LORD. 10 Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there: 11 Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee. 12 And thou shalt know that I am the LORD, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume. 13 Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them. 14 Thus saith the Lord GOD; When the whole earth rejoiceth, I will make thee desolate. 15 As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am the LORD.”

This prophecy may seem to have to do with the land of Edom, and to some degree it does, since that entire region is today a fairly desolate place. However just as the phrase “mountains of Israel” is an allegory for the people of Jacob, the term “mount Seir” is an allegory for the people of Esau: a people comprised primarily of the jews of today and since the time of Christ. Here I will repeat verse 10. where Edom is the subject: “Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there”. This describes what is later evident as fact: that the children of Esau moved into the ancient land of Israel after the deportations of Israel and Judah by the Assyrians and Babylonians. These are the people who, in the second century before Christ, the Maccabees had forcibly converted en masse to Judaism – the Greek name for the religion of Judaea in Jerusalem – and who, as the historian Josephus attests were then considered as being nothing other than Judaeans (as he wrote in Antiquities, Book 13). So in the second century BC something happened that can be verified in the histories of Josephus, the apocryphal books of the Maccabees, and in the New Testament: the enemies of Israel and the enemies of Yahweh were suddenly and magically transformed into the so-called “people of God”, and Satan has been able to deceive the real children of God by that tragic error of history ever since. In the centuries to follow, as Christ also indicates in the New Testament, the Pharisees of Judaea were able to actively convert many thousands of other non-Israelites to Judaism, making them all twice-fold the children of hell.

The next chapter of Ezekiel, chapter 36, is written to the “mountains of Israel”, but it cannot mean the literal mountains in the land of Israel, since for the most part Israel no longer inhabits that land, and at the time that the words were uttered the land belonged to the Assyrians who were bringing other peoples in to inhabit it. Rather, here the “mountains of Israel” must be an allegory for the tribes of the people Israel in their captivity.

Ezekiel 36:1-8: “1 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD: 2 Thus saith the Lord GOD; Because the enemy hath said against you, Aha, even the ancient high places are ours in possession [Esau is characterized as the enemy]: 3 Therefore prophesy and say, Thus saith the Lord GOD; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people: 4 Therefore, ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that are round about; 5 Therefore thus saith the Lord GOD; Surely in the fire of my jealousy have I spoken against the residue of the heathen, and against all Idumea, which have appointed my land into their possession with the joy of all their heart, with despiteful minds, to cast it out for a prey. 6 Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen: 7 Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame. 8 But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come.”

We see again in Ezekiel 36:5 that the Edomites had taken over the ancient lands of Israel and Judah. This describes the 6th century BC, which is when that very thing happened. The Idumaea of Persian, Greek and Roman times was the same land that the Bible anciently knew as much of Israel and Judah. Once the first Edomite king, Herod, came to power in Judaea, the priesthood at Jerusalem and its sects became mere political tools. Decades later, when the Pharisees confronted John the Baptist, he told them that the axe had already been laid to the root of the trees, and challenged them to do good, if indeed they could. While John also told them that God could raise up children of Abraham – which the Pharisees claimed to be – from stones, he did not tell them that that would make those children of stones the heirs of the covenants which belonged only to Israel. Later, Christ told the same Pharisees that a good tree could not produce bad fruit, and a bad tree could not produce good fruit, but that all the trees not making good fruit would be destroyed. All of these sayings are allegories for race in the New Testament. At John 8 we see the Pharisees claim never to have been in bondage, something which no Israelite could attest to, but a lie even from the lips of an Edomite. Christ then disclaims them as children of God, and tells them that they were the children of the devil. This could only be true of the Edomites, who had descended from Esau but also from his Canaanite wives. In John chapter 10, Christ told the same Pharisees once again that they did not believe Him, because they were not His sheep! They must have been Edomites, and not Israel.

In Romans chapter 9, Paul expresses a concern for his brethren in Judaea, who were actually Israel, those who were his kinsman according to the flesh, and not mere fellow-residents of Judaea. Paul goes on in that chapter to contrast and compare Jacob and Esau. Paul calls the children of Esau “vessels of destruction”, and the children of Jacob “vessels of mercy”. When Isaac was dedicated on the altar by his father, all of his descendants were dedicated to the purpose of God along with him, and they became the focal point for all subsequent Biblical prophecy and history. Being two vessels from the same lump, while Jacob was dedicated to the purposes of God for good, Esau's descendants were dedicated to be those “vessels of destruction” described by Paul. All history became centered around the descendants of the obedient son vs. the descendants of the race-mixer, but are really only a continuation of that same Genesis 3:15 theme, since Esau married into that same “seed of the serpent”.

In the Revelation of Christ, at 2:9 and 3:9, we are warned about those who claim to be Judaeans (Judah) but are not, but are of the synagogue of satan – which means adversary or enemy. Esau is explicitly characterized as the enemy in Ezekiel chapter 36! So we see, that the key to understanding the division in the New Testament is the knowledge of the difference between Jacob and Esau in ancient Judaea! Those Judaeans who accepted Christ became Christians, and became one with the dispersed of Israel who also accepted Christ, but who were pagans and were never called “jews” These lost their identity as Judaeans, being racially homogenous with the Israelites of the dispersion anyway. Those Judaeans who rejected Christ were primarily of the stock of Esau – and although they had their Israelite followers, any Israelites who continued to follow them nevertheless became mingled with them over the ensuing centuries, and they all maintained their identity as Judaeans, and so they were later called “jews”, and their descendants are primarily the jews of today, who have also mingled themselves with many other races along the way. With all of this background history, we can now begin to read the Book of Obadiah, from the King James Version.

Obadiah 1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. 2 Behold, I have made thee small among the heathen: thou art greatly despised.

This prophecy is against the people of Edom, and not against the land of Edom. The evidence of that is plain, in these first verses. A land does not exalt itself, but a people can. A land does not set its habitation, but a people do set their habitation in a land. “Thou art greatly despised”: the Edomites had been slaves to the Israelites, and then subjected to the Assyrians and Babylonians.

Obadiah 3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground? 4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.

The Edomites did for some time dwell at Petra, literally in the “clefts of the rock”. However verse 4 looks for the day that Esau sets his nest among the stars, something which had not really happened until the French Revolution and the emancipation of the jews.

5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape-gatherers came to thee, would they not leave some grapes? 6 How are the things of Esau searched out! how are his hidden things sought up!

The Septuagint is a little clearer in verses 5 and 6: “5 If thieves came in to thee, or robbers by night, where wouldest thou have been cast away? would they not have stolen just enough for themselves? and if grape-gatherers went in to thee, would they not leave a gleaning? 6 How has Esau been searched out, and how have his hidden things been detected?” Esau would have a remnant if he would be judged by thieves or grape-gatherers. Yahweh will leave nothing when He judges Esau.

Obadiah 7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.

Again the Septuagint is a little clearer: “7 They sent thee to thy coasts: all the men of thy covenant have withstood thee; thine allies have prevailed against thee, they have set snares under thee: they have no understanding.” Once we understand that this is an end-time prophecy, and we shall, then we may see that the peoples of the world whom the Edomites had made league with will also be one of the catalysts of their final undoing.

Obadiah 8 Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau? 9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.

Teman was another of the princes of Edom, and later a city of the Edomites was named for him.

10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

The Septuagint says “Because of the slaughter and the sin committed against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever.”

Obadiah 11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. 13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity; 14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

This describes the taking of Jerusalem by the Chaldaeans, as we have seen that the Edomites were blamed for the destruction of the temple at this time, and for encouraging the destruction of the city itself, in 1 Esdras chapter 4 and in Psalm 137. Here Esau is also blamed for much of the slaughter inflicted upon the Israelites of Jerusalem at that time.

In Matthew chapter 25 we see that when Yahshua returns and gathers all of the nations to judge them, they are not going to be judged as to how they treated each other. Rather, they shall be judged as to how they treated His brethren, the Children of Israel. Christ says that “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Bad trees cannot produce good fruit, and therefore ultimately all of the non-Sheep nations go into the Lake of Fire for destruction, which is the result which is related by the parable. The Edomites are not His sheep, which is why – as he explains in John chapter 10 – they did not believe Him. To this very day they still work to destroy the true people of God in their captivity.

Obadiah 15 For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. 16 For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.

The Septuagint has these verses thus: “15 For the day of the Lord is near upon all the Gentiles: as thou have done, so shall it be done to thee: thy recompense shall be returned on thine own head. 16 For as thou hast drunk upon my holy mountain, so shall all the nations drink wine; they shall drink, and go down, and be as if they were not.”

That word, which the King James Version renders heathen, and the Septuagint Gentiles, is goyim in the Hebrew and ethne in the Greek. The word means nations. “The day of the Lord is near upon all of the nations”. Why would the day of the Lord be upon all nations because of the Edomite affliction of Israel? Because this is not an immediate prophecy: we still have Edom in the world. This is an end-time prophecy. Here it is meet to examine another end-time prophecy, from Revelation chapter 20.

Revelation 20:1-3: “1 And I saw a messenger descending from out of heaven having the key of the bottomless pit and a great chain in his hand. 2 And he held fast the dragon, that serpent of old, who is the False Accuser and the Adversary, and he bound him for a thousand years 3 and cast him into the bottomless pit, and barred and set a seal upon it, that he may no longer deceive the Nations, until the thousand years should be completed. After these it is necessary for him to be released for a short time.”

Once the dispersed nations of Israel had received the gospel and had converted to Christianity, the Edomite-Jew was cut off from Adamic society.

Revelation 20:4-6: “4 And I saw thrones, and they who sat upon them, and judgment had been given to them, and the souls of those having been beheaded on account of the testimony of Yahshua and on account of the Word of Yahweh and who did not worship the beast nor his image and did not receive the inscribed mark upon their foreheads and upon their hands. And they lived and ruled with Christ for a thousand years. 5 This is the first restoration. 6 Blessed and holy is he having a part in the first restoration. Over these the second death does not have authority, but they shall be priests of Yahweh and of Christ and they shall rule with Him for the thousand years.”

The first restoration was the feudal period, where the economy was not based upon usury, the dragon was cast into the pit, and while the world was not perfect, Christians lived their lives relatively free of the perversions of Satan which the jews use to destroy society. While today they are called the “Dark Ages”, that is only because Christians were for the most part free from jewish influence!

Revelation 20:7-10, 14-15: “7 And when the thousand years are completed, the Adversary shall be released from his prison 8 and shall go out to deceive the Nations which are in the four corners of the earth, Gog and Magog, to gather them to battle, of which the number of them is as the sand of the sea. 9 And they had gone up upon the breadth of the earth and encircled the encampment of the saints and the beloved city, and fire descended from out of heaven and devoured them. 10 And the False Accuser who deceived them is cast into the lake of fire and sulfur where are also the beast and the false prophet, and they shall be tormented day and night for the eternal ages....14 And Death and Hades are cast into the lake of fire. This is the second death: the lake of fire. 15 And if one is not found written in the book of life, he is cast into the lake of fire.

This is where we are today. All of the formerly Christian nations, the “mountains of Israel”, are now governed by Satan and overrun by aliens. Many prophecies converge on this very time, including Revelation chapter 17 – a prophecy of the time leading up to the fall of Babylon, and Jeremiah 31:27-30 and Ezekiel chapters 38 and 39, among others. So we see here in Obadiah that Yahweh says “15 For the day of the Lord is near upon all the Gentiles: as thou have done, so shall it be done to thee: thy recompense shall be returned on thine own head. 16 For as thou hast drunk upon my holy mountain, so shall all the nations drink wine; they shall drink, and go down, and be as if they were not.” Satan, the jew, has gathered all of these nations against the children of Israel, and we are promised their destruction, their complete destruction, here in Obadiah. We are promised that they shall be “as though they had not been”. There are similar ends prophesied of them in Ezekiel, where we are told that “seven months shall the house of Israel be burying of them, that they may cleanse the land” (Ezekiel 39:12).

Psalm 118 is a Messianic prophecy. Christ quoted from it in reference to Himself. Here are the first 17 verses: “6 The LORD is on my side; I will not fear: what can man do unto me? 7 The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me. 8 It is better to trust in the LORD than to put confidence in man. 9 It is better to trust in the LORD than to put confidence in princes. 10 All nations compassed me about: but in the name of the LORD will I destroy them. 11 They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them. 12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.” Some fools may call this “exterminationism”, but it is brought to you by Yahweh, the God of Israel. Only His enemies despise His words! Yahweh shall make them “as though they had not been”, Obadiah 1:16.

Micah chapter 4: “10 Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies. [We sit today, allegorically, in Mystery Babylon, which we are to come out of.] 11 Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. [This describes this very time in which we live, and it parallels Jeremiah 31:27-30] 12 But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor. 13 Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.” Micah 4, like Obadiah and Ezekiel and Psalm 118, all prophecy the vengeance which we await today.

The next verses, Obadiah 17 and 18, prophesy the final demise if the house of Esau. This prophecy is in our future, and that is demonstrated not only here, but with an inspection of the parallel prophecy, at Malachi 1:1-5. Note that Malachi was a prophet of the second temple, rebuilt by the Israelites returned to Judaea. There is absolutely no time in history in which Malachi 1:4 could possibly have been fulfilled until this time, when the Edomite jews returned to rebuild Jerusalem and Judaea under Zionism, pretending to be true Israel.

Malachi 1:1-5: 1 The burden of the word of the LORD to Israel by Malachi. 2 I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? [The true Israelites of Old Testament Scripture are found in the White Europeans. These in truth are more concerned for the children of Esau, whom they errantly think are the real Israel, than for themselves and their God!] saith the LORD: yet I loved Jacob, 3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. [The arabs who inhabit those places today.] 4 Whereas Edom saith, We are impoverished, but we will return and build the desolate places [zionism!]; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever. [The Israeli state and the jews in general.] 5 And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.

Obadiah 17 But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. 18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it.

There will be nothing left of the house of Esau, but there shall also be nothing left of all the nations that Esau brings against the children of Israel in the last days, which we suffer presently. That is our Christian hope.

Obadiah 19 And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead. 20 And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. 21 And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.

This language is allegorical. It is drawing a picture of the future kingdom of God based upon the structure of the ancient kingdom of Israel. The men of the south would be Simeon and Judah, for instance, and they of the plain would be Ephraim and Manasseh, the plain being the Plain of Sharon, etc.

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