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TruthVid's 100 Proofs that the Israelites were White, Part 39
Having completed our discussion of the corrupted priesthood and our interpretation of the words of the prophet Malachi in that regard, which in turn illuminate the reasons for the divisions between Christ and His adversaries as they are described in John chapter 8, it is now appropriate to discuss the bigger picture of Jacob and Esau in prophecy. These things certainly are related, as that is how even Malachi had begun his discussion of the corrupted priesthood, with a portrayal of the mistaken concern which Jacob would have for Esau. This portrayal serves as the very basis upon which Malachi condemns the priests. However the relationship between Jacob and Esau goes far beyond the priesthood, and Biblical prophecy helps to explain the very circumstances under which we live today, as world Jewry is the center of global politics and international attention, as Christians – especially those in America – support Jewry without question, going so far as to worship Jews more than Jesus. So that concern which Malachi portrayed is prophetic, and that also fits into the proper explanation of those same circumstances.
Before we begin, I need to explain an error which I made in our last presentation, in Part 39. I was paraphrasing Jeremiah 2:21 from memory but confused it with a similar prophecy in Isaiah which described Israel as a “pleasant plant”. Yet the phrase in Jeremiah is a little different, although it has the same general meaning, where Yahweh is portrayed as asking: “Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?” In that same place the answer is provided where the children of Israel are described as having hewed out for themselves broken cisterns which can hold no water, and having a sin which cannot be washed. In the overall context it is revealed that the sin is that of race-mixing fornication.
52) Jacob and Esau in Prophecy
To understand Jacob and Esau in prophecy we must go back to the beginning, to the call of Abraham and the sacrifice of Isaac. Abraham had other sons, but Yahweh insisted that only a son through Sarah would be his heir, and illustrated the importance of that insistence when Sarah had a son at age 90, contrary to all expectation. The promise to Sarah, and a later promise to Rebekah, are an important aspect in the fulfillment of the promises to Abraham, if one is to understand the roles of Jacob and Esau in history. Paul of Tarsus illustrated that as he had made notice of the promises to Sarah and Rebekah where he compared Jacob and Esau in Romans chapter 9.
So Isaac was born, and Abraham believed that the promises of Yahweh would be fulfilled through him, as Yahweh God had stated. But then something happened which is described as Yahweh’s having tested Abraham, however there is more to the test than what is apparent in Scripture. Abraham was told to sacrifice his son Isaac, and he obeyed, ostensibly because he was confident that Yahweh would somehow keep His promises in spite of the fate of Isaac. So Paul later wrote that because Abraham trusted God, “therefore it was imputed to him for righteousness”, in Romans chapter 4.
In the ancient world, a father had property rights and the power to make life and death commitments over his offspring, and the offspring had no say in the matter. So, for example, Abraham had an inherent right to place his son Isaac on the altar and sacrifice him to the will of his God. But what is not apparent in Scripture is discovered in ancient literature. In the ancient pagan world, the world from which Abraham was called out, when a man presented something, or someone, to a god at an altar dedicated to that god, the object or person became the property of the god. The care or treatment of the object or person was removed from the hands of its former owner and fell to the priests of the temple or altar where the object or person was dedicated. People, even children, were often dedicated to the temples of the gods by men, and the children would become servants of the temple, for better or worse. That is also the truth of the event where Jephthah had sacrificed his daughter, not killing her, but dedicating her to his God, so she lamented her virginity because she would be expected to remain a virgin.
So when Isaac was placed on the altar by Abraham, Abraham had forfeited his parental right over Isaac to the ownership of Yahweh his God. From that point forward, Isaac would be considered the property of God, not by Abraham’s choice, but by Yahweh’s command. Of all men in history, only Isaac and his descendants can claim to be the personal property of God by the demand of God. Only the descendants of Isaac properly belong to God. That includes Jacob and his descendants, and it also includes Esau and his descendants. From the time that they developed into nations of their own, they have been the central focus of all world history, all other Adamic nations ultimately being marginalized or subsumed by them or by the other, non-Adamic nations.
So once again, where he compared Jacob and Esau and cited the passage in Malachi where Yahweh attested to hating Esau, Paul wrote in Romans chapter 9, according to our own translation: “19 Therefore you will say to me: yet why does He find fault? Indeed who has resisted His purpose? 20 But rather, O man, who are you to be arguing against Yahweh? Will the figure say to its fabricator: why did you make me in this manner? 21 Or does the potter not have authority over the clay, to make from out of the same lump one vessel for honor, and one for dishonor? 22 Moreover, if Yahweh wishes to display wrath, and to make known His power, with much patience having bore vessels of wrath furnished for destruction; 23 and so that He will make known the wealth of His honor upon vessels of mercy, which He previously prepared for honor; 24 whom also He has called, us not only from among the Judaeans, but also from out of the Nations?”
There Paul is stating that Yahweh was calling the vessels of mercy, the children of Jacob, out of both the Judaeans and the nations, as they were scattered into many nations by that time, but there were also vessels of wrath fitted for destruction, which are the children of Esau, which Yahweh possessed for that purpose. If many of the Judaeans and other inhabitants of the Roman world of the time were not Edomites, then Paul’s words would make no sense, but many of them certainly were Edomites. For that same reason, 60 years after the Resurrection in the Revelation of Yahshua Christ we see two separate warnings regarding “them which say they are Judaeans, and are not, but are the synagogue of Satan.” These are those of His adversaries who were not supposed to hear Christ, because they were not His sheep (John 10:26): they are Edomites, and they were never true Israelites. It is they from whom the Jews of today are descended: the ancient children of Esau, the “vessels of destruction” as Paul also called them, which are those who had rejected Christ.
Yet Esau is not being singled out without reason. Early in Scripture (Genesis chapter 25) Esau’s name was called Edom, because he forfeited his birthright for a bowl of red porridge. His easy forfeiture of his birthright reveals the lack of regard which he had for it in the first place. The spelling of Edom is a distinction which the translators chose to make in English, as it is the same Hebrew word as the word for Adam, from adam meaning red or ruddy. Later (Genesis chapter 32) Jacob is also given another name, which is Israel. That is interpreted to mean “he will rule with God” or perhaps “he prevails with God”. The subsequent history shows that Esau-Edom followed the ways of the flesh, doing what he saw right in his own eyes, and therefore he is representative of the fleshly aspects of the man, adam, while Jacob-Israel followed the ways of the spirit and sought to do what his parents had instructed him, for which reason he pleased God and he inherited the blessings and promises of Abraham.
When Abraham wanted a wife for Isaac, he sent a servant to his own people in Padanaram who had then brought back Rebekah. Isaac and Rebekah had this for an example, and Jacob and Esau must have been raised with cognizance of the example. But when Esau came of age, he took wives of the daughters of the Hittites, whereby we read (Genesis chapter 26): “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.” The fleshly man followed his own will, rather than inquiring as to the will of his father or following his example.
Yet Isaac evidently did nothing on account of this, and when he was aged, he planned to bless Esau, showing more concern for the food which Esau had put on the table than for the prospects of Esau’s bastard wives and any children he may have had with them. So in Genesis chapter 27, Rebekah persuades Jacob to pretend to be Esau, and Jacob reluctantly went along with the charade at his mother’s insistence. The result would be that Jacob received the blessing of Isaac rather than Esau, and when Isaac discovered the ruse, Rebekah defended herself where we read (Genesis chapter 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?”
In that same place, we see that Esau was angered and wanted to kill Jacob for taking the blessing, which Isaac would not retract. In ancient times, men took their own words very seriously, and lived by what they uttered. So we read Esau’s response: “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…” All of this must have been within the provenance of Yahweh, who had told Rebekah forty years earlier 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.”
The only way that Jacob and Esau could really become “two manner of people” is that Esau was a race-mixing fornicator. So Paul attributed the sin of Esau to that very thing, in Hebrews chapter 12 where he wrote warning his fellow Hebrews, from our own translation: “15 Watching closely that not any are lacking from the favor of Yahweh, ‘lest any root of bitterness springing up’ would trouble you and by it many would be defiled, 16 nor some fornicator or profane person, as Esau who for one meal sold his own birthright. 17 For you know that even afterwards, desiring to inherit the blessing he was rejected, for he did not find a place for repentance even though he sought after it with tears.” Unlike English, the Greek particle translated as or is conjunctive, and not disjunctive, so Esau was a fornicator and a profane person. The travails of Rebekah caused by Esau’s Hittite wives proves that our interpretation is correct, since there was nothing else for which Esau was ever criticized in those accounts in Genesis.
But because Rebekah took the actions she had and then defended them in the way she did, we next read in Genesis (chapter 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. 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.” So Rebekah ultimately won her husband over to realize what is right through her own good conduct.
But what is important to note regarding Esau, however, is that in Isaac’s blessing for him he said “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.” The promises and blessings always extended to the descendants of the person receiving them. Jacob the man, who died after he and 75 of his progeny went down to Egypt, did not become a great nations and a company of nations, but his collective descendants did, and the same would be true in the promises made to Esau.
So in turn, part of the blessing which Isaac had made to Jacob put Esau in subjection to Jacob, where it says (in Genesis chapter 27) “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.” So later in that same place Isaac said to Esau “I have made him thy lord, and all his brethren have I given to him for servants…” Yet we have seen in the later blessing to Esau that there would come a day when Esau would be freed from that yoke and gain the dominion.
In history, once the Israelites were established under King David in Palestine, he subjected the Edomites, and they remained subjects of Judah until the coming of the Babylonians. Then the Edomites, as subjects of the Babylonians, helped to destroy the temple of Yahweh. So we read in 1 Esdras chapter 4, which is a more complete version of the book that we know as Ezra, the words of Zerubbabel to Darius, King of Persia: “45 Thou also hast vowed to build up the temple, which the Edomites burned when Judea was made desolate by the Chaldees.” This in turn concurs with the 137th Psalm where it says in part: “7 Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.”
Yet the Edomites had no dominion, and would not have any dominion for many centuries. They were subject to Babylonia, Persia, and then the Macedonian Greeks and the Romans, both of whom had descended from Jacob. As the Roman empire accepted Christianity in the 5th and 6th centuries. The Edomites fled to Arabia, Africa and Khazaria, where they developed Islam, militarized the Arab and Turkic hordes, and deployed them for over a thousand years in their attacks on Christendom, the descendants of Jacob. As all that failed, many of the Edomites had come into Europe and placed themselves in the service of kings and princes as usurers, tax collectors, and merchants, while forever attempting to subvert their masters. Finally, they broke the yoke of Jacob and gained dominion after the French Revolution, the emancipation of the Jews and the destruction of European monarchy which followed, all according to the methods laid out in the Protocols of Zion and the Communist Manifesto.
Of this very time we see a prophecy, in Jeremiah chapter 30. This is in a long prophecy which leads up to the promise and fulfillment of a New Testament for Israel and Judah, and it says: “3 For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. 4 And these are the words that the LORD spake concerning Israel and concerning Judah. 5 For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace. 6 Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? 7 Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. 8 For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: 9 But they shall serve the LORD their God, and David their king, whom I will raise up unto them. 10 Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.”
The Prophecies of God are fulfilled while it doers not matter whether or not men are conscious of the fulfillment. The children of Israel in captivity attempted and failed to conquer Palestine during the Crusades, but they succeeded later on, in the form of the French and then the British armies which conquered the Ottomans and came to possess the land. But that precipitated the time of Jacob’s trouble, where the children of Israel are gravely threatened by the ascension of world Jewry which has come to control the financial, social and political spheres of the entire world. That began with the emancipation of the Edomite Jews and resulted in the dominion of Esau, where a yoke was put upon Jacob as Israel is now subservient to the Mystery Babylon world financial system. This control is maintained not only through the power of financial control they have assumed since the founding of the Bank of England, but also through organizations such as the Freemasonic lodges and the denominational churches. These organizations promote Zionism and Jewish world supremacy. This leads us back to the circumstances which we live under today, and the opening verses of Malachi chapter 1.
We have already discussed the prophecy in Ezekiel chapter 35 where the Edomites would take over the lands of Israel and Judah, how they did move into the land, how the Maccabees could not effectively drive them out and instead they forcibly converted them all to Judaism, and how that affected the nation at the time of Christ, where the rulers were chiefly Edomites and the people were sharply divided concerning Him. We should not have to revisit any of that at length here.
So we read in Strabo, in Book 16 of his Geography:
2 We set down as parts of Syria, beginning at Cilicia and Mt. Amanus, both Commagenê and the Seleucis of Syria, as the latter is called; and then Coelê-Syria, and last, on the seaboard, Phoenicia, and in the interior, Judaea. Some writers divide Syria as a whole into Coelo-Syrians and Syrians and Phoenicians, and say that four other tribes are mixed up with these, namely, Judaeans, Idumaeans, Gazaeans, and Azotians, and that they are partly farmers, as the Syrians and Coelo-Syrians, and partly merchants, as the Phoenicians.
Then a little further on in the same book:
34 As for Judaea, its western extremities towards Casius are occupied by the Idumaeans and by the lake. The Idumaeans are Nabataeans, but owing to a sedition they were banished from there, joined the Judaeans, and shared in the same customs with them.
Now, from his own limited perspective Strabo may be forgiven for thinking that “the Idumaeans are Nabataeans”, because when the Edomites migrated north into Palestine, the Nabataeans had already moved into the lands formerly inhabited by the Edomites. Here in the writings of Strabo we see a full corroboration of the history provided by Flavius Josephus, where it is attested by him that the Edomites and others were living amongst the Judaeans in Judaea, and that they had “shared in the same customs with them.” There are several other witnesses to these facts, which are those whom we have mentioned in the New Testament.
But in the world of Malachi, the remnant in Jerusalem was very small, and surrounded by historically hostile tribes, the accursed peoples of the Old Testament, among which were Canaanites who remained in the land, since they were formerly slaves in ancient Israel, and the Edomites who had moved into the land, having wanted it for themselves. The Edomite taking of the land of Israel and Judah following the deportations is a matter of prophecy in Ezekiel chapter 35. As we have seen in Malachi chapter 2, the Levitical priests of his own time had begun to intermarry with people from these cursed tribes, and for that same thing they were chastised earlier, by Nehemiah and then by Ezra.
As we also explained, while it is not evident to us how long it was before they started mixing again, where Malachi in chapter 2 of his prophecy had told them “And this ye have done again…”, the first mention of the word pharisee by Josephus is made around the same time that the Judaeans had gained their independence from the Greeks, in Antiquities Book 13 (13:171) where he said “171 At this time there were three sects among the Judaeans, who had different opinions concerning human actions: the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes.” The word pharisee in such a context means separatist, and it seems that they were originally opposed to mixing in with the other nations.
But by the time of Christ the word seems to have lost much of its significance, and the Pharisees themselves were making converts from people of other nations. Of course, there is a period of three hundred years between Ezra and the books of the Maccabees, during which time Malachi had most likely written, and not even Josephus can fill in many of the missing details. But by the time of John Hyrcanus, when Judaeans were deluded by the idea of converting their enemies to Judaism, the discipline of Nehemiah, Ezra and Malachi was fully lost. Then by the time of Josephus, in another description of the sects of the Judaeans which is found in Book 2 of his Wars of the Judaeans, he says: “2:119 For there are three philosophical sects among the Judaeans. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Judaeans by birth, and seem to have a greater affection for one another than the other sects have.” So where the Essenes are Judaeans by birth, we see that there must have been many converts who were not Judaeans among the other sects of his time. Josephus should know firsthand, because he was both a Levite and, for three years before he became a Pharisee, he had joined himself to the sect of the Essenes. The Essenes were the nationalists of their time, but it is evident in the New Testament and the histories of Josephus that they had no voice in the government of Judaea. Likewise today, nationalists, specifically White Nationalists, are pushed out of politics everywhere.
Where Malachi wrote in reference to race-mixing fornication in chapter 2 of his prophecy and had told the priests that “this ye have done again”, he cannot be writing any earlier than the time of Ezra, and since he is not mentioned in Ezra, he probably wrote even later, as late as the 4th century BC. The circumstances in Jerusalem reflected in his writing seem to be from the time between Ezra and the coming of Alexander, by which time at least some of the population of Jerusalem evidently began to be Hellenized. So Malachi certainly must have written before the coming of Alexander. This is important to note in relation to verse 4 of Malachi chapter 1.
Malachi 1:1 The burden of the word of the LORD to Israel by Malachi.
Now what follows is a dialog, of which there are many in Scripture, but they are not always clearly expressed in the King James Version or in other translations. This dialog is between Yahweh and the children of Israel, beginning with Yahweh, who says:
2 I have loved you, saith the LORD.
Now the prophet describes the following words as Yahweh Himself expressing the sentiments of the children of Israel, so the words are attributed to them:
Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother?
So we have two hypothetical questions wherein the children of Israel express greater concern for Esau than Yahweh has love for them. They seem not to understand why Yahweh would love them, and not love Esau also. So Yahweh answers and says:
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.
Many commentators downplay the significance of this word for hate. Yet the word hate used here of Esau, whether it be in Malachi chapter 1 or in Romans chapter 9, in Hebrew or in Greek, is the same word used in the Scriptures to describe Yahweh’s hatred for His enemies, His hatred for the wicked, and the hatred which the enemies of God have for both Christ and His Father (i.e. John 15:24).
Ostensibly, Esau’s sin was that he was a profane man and a fornicator, as Paul described him in Hebrews chapter 12. So Esau was a race-mixer as Paul had elsewhere used the word which means fornication, and as we saw in Genesis chapters 26 through 28, the only thing that Esau did for which his parents were troubled was to marry outside of his race. Later, after Jacob acquired the blessing, Esau never properly remedied his parents’ grief, and therefore in that same place in Hebrews, Paul describes him as not finding repentance. Therefore, by his own parents was Esau disinherited from the promises of Yahweh God for no other reason than because he was a race-mixer. For that Paul called him a fornicator. For that same reason his younger brother Jacob obtained those promises, and the children of Israel have been blessed. Likewise, Yahshua (Jesus) Christ has warned, in Revelation chapter 2 in the messages to the seven churches, that He would kill the children of those who commit fornication. Ostensibly, such a punishment is due to the fact that the children of fornicators are bastards. The children of Esau, who was a fornicator in like manner, are also bastards. God hates bastards, who shall not enter into the congregation of the children of Israel forever, according to Deuteronomy 23:2.
Now we shall repeat this passage here in Malachi, so that we may comment on its prophetic aspects:
2 I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? 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.
This is a dialogue which represents a very spiritual analogy. Why would Yahweh speak to Israel, and then receive an answer concerning Esau? Jacob himself had taken the inheritance from his brother, at the beckoning of his own mother, Rebekah, who knew that Esau his brother did not deserve it. After it was done and Jacob received the blessing of his father intended for the firstborn son, Isaac had acknowledged that it was fitting, and he would not withdraw from his words.
As we have already described in other ways, as many as 300 years after Malachi had written, at some point in the second century before Christ, some time around 130 BC, a wicked policy of appeasement and conciliation towards the Edomites and other Canaanites must have crept in among the ruling priestly class at Jerusalem. For that reason with the death of Simon the high priest and the beginning of the time of John Hyrcanus as high priest in 129 BC we see an entirely different policy which dictated the conversion of Edomites and Canaanites to Judaism, where before this time they were being run off and burned out of their cities.
In the immediate fulfillment of the prophecy, Malachi must have been warning against this, and we see in the history which followed that his warnings were ignored. We already illustrated in our discussion of Malachi chapter 2 that elements of his prophecy were very clearly fulfilled both by and in the time of the ministry of Christ. But as we shall see in the subsequent verses of this chapter, the expectations of a far-off fulfillment is also necessitated by the words of the prophet, a fulfillment which we are witnessing in history today.
In this aspect, this prophecy is a clear indication that the people of Israel at some point future from when this was written would be more concerned with the children of Esau than they would be with themselves – and once the true identity and nature of the Jews is clearly understood, it is realized that such is precisely the state which denominational Christianity is in today. All of the denominational Christians of today have more care for a patch of desert sand in the Middle East and for the fate of the antichrist Jews than they have for their own countries and their own nations, so Jews now control the policies of every nation.
So this is a prophecy of what we must call Christian Zionism – the White Christian nations are the seed of Jacob who long ago had returned to Yahweh their God in Christ. The Jews are the descendants of Esau, “them which say they are Judaeans, and are not, but are the synagogue of Satan.” Yahweh God cares for Jacob Israel, and the people of Israel respond and say “How have You loved us? Was not Esau Jacob's brother?” The people of Israel are depicted as if imagining that God should have a greater concern for Esau than He has for Jacob. But as the prophet said, and as Paul had quoted him, God hated Esau, and he has no heritage.
Today, the Gospel of Christ continues to cry out that God loves Jacob, but the true children of Israel, from whom are descended the White Christian nations of Europe, unwittingly show all of their concern for the Jews and for the artificial Israeli state in Palestine, which does not stand by the grace of God, but with the proceeds of the world’s usury banking system. Ultimately, the prophecy of Malachi opens with Israel expressing concern for Esau, whom Yahweh hates. Then the prophecy of Malachi closes with the Israelites being warned to care for their own ancestors and for their own descendants, lest they be punished with a curse. So the end of this prophecy is directly related to the beginning, although we shall discuss the closing chapters of Malachi at another time, in another proof that the ancient Israelites were White.
For now, the prophet continues with the Word of Yahweh concerning the progeny of Esau, and Yahweh God continues by attributing certain sentiments to Esau, as He already had with Jacob:
4 Whereas Edom saith, We are impoverished, but we will return and build the desolate places; 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 Edomite Jews through their policy of Zionism, and the support for Zionism found throughout the Christian nations, have not rebuilt Palestine in recent times at their own expense. Since the signing if the Balfour Declaration which established a Jewish homeland in Palestine under British control, the Jews have been moving back to rebuild the desolate places all while crying poverty and begging for money. They have built the Israeli State in Palestine through the blood of the Christian nations who fought their wars, and through the billions upon billions of dollars in financial aid those same nations have supplied to the Israeli State since its officially recognized founding in 1948. And it is just like the Jews, to cry poverty and beg for money and the labor of others under the pretense of religion. The artificial Israeli state in Palestine only survives with the funding of the Western Christian nations which have been deceived into supporting it in the name of denominational Christianity.
But what are the desolate places which would be rebuilt, as Malachi was writing? The ancient cities of Israel and Judah were not desolate, as they had been taken and inhabited by the Edomites almost as soon as the Assyrian deportations of ancient Israel, so they cannot be the subject of this prophecy. Neither could Jerusalem nor Galilee, or the surrounding lands of northern Israel, Judah and Benjamin be the subject of the prophecy, as the Israelites who returned from Babylonian captivity had been rebuilding and inhabiting those places right up to Malachi’s own time. Later, when the Edomite usurpers came to rule Judaea in the time of Herod, they never sought to recover the ancient land of Edom which was then occupied by the Nabataeans, so that could not have been the subject of this prophecy. Mount Seir was never rebuilt by Herod, nor was Teman or Bozrah or the other ancient cities of the Edomites.
In fact, never in history have the Edomites sought to return and build any desolate places in Palestine, at least not until the 20th century, because the people whom we call Jews are historically and genealogically the children of Esau who were converted to Judaism in the 2nd century BC. Yahshua Christ had cursed Jerusalem where He said to His adversaries, a mixed mob of Israelites and Edomites, as it is recorded in both Matthew 23 and Luke 13 that He said to them: “38 Behold, your house is left unto you desolate.” So also the time of the end, as it is recorded in Mark 13 and Matthew 24, is “15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place...” The modern Jews are the Edomites who have now returned to Palestine in order to rebuild the desolate places. And while we will not pretend to see the future, the children of Esau, having returned to rebuild the desolate places and pretending for it to be the kingdom of God, have indeed made its desolation abominable. As it says here in Malachi, they shall build, and He will throw down.
These things never having been fulfilled since the time that Malachi had written this prophecy, their fulfillment must be before us today. Therefore Malachi is indeed the prophet of what we may rather cynically call Christian Zionism, but in truth the Jews are the synagogue of Satan, so the term is actually an oxymoron, as ridiculous and as revolting as if Jacob set aside receiving the love of God for the benefit of Esau, which is exactly what White Christians are doing at the present time as they embrace the antichrist Jews, and which is exactly what Malachi describes here.
So we will cite one more passage here from Malachi chapter 1:
5 And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.
Now that the children of Esau are rebuilding Palestine, we await the fulfillment of this verse of Malachi, that we witness its complete destruction. However other prophecies must first be fulfilled, and they are being fulfilled, but we cannot comment on them this evening. In the end, at the great day of the wrath of Yahweh which is described in Revelation chapters 18 and 19 and elsewhere, in the books of the prophets we may notice that the ultimate destruction of Esau is at the center of Yahweh’s wrath.