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TruthVid's 100 Proofs that the Israelites were White, Part 60
In our last presentation we discussed the words of the apostles of Christ which demonstrate that they were addressing twelve tribes, and not merely some church. Once that is elucidated, it also becomes clear that the church is a gathering from people of those twelve tribes, and not a disparate collection of mere “believers” who claim to be Christians even in spite of the words of Christ, who had said that He came only for the children of Israel. In that last presentation we found that the name of Israel still belongs to those same twelve tribes, that it is they alone who would wash their garments in the blood of the Lamb, and that they are also the subject of the Song of Moses. Now we shall examine the Song of Moses and what that means, because if that is the song which is being sung in the Revelation, then that also can only apply to those same ancient twelve tribes of Israel.
77) The Song of Moses
In 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.”
But in Revelation chapter 15 we see a different vision of a large group of people with harps, and it is not necessarily the same group. 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 said to sing the song of Moses, and that must be a reference to the Song of Moses which is found in Deuteronomy chapters 31 and 32. It cannot be a new song, and it cannot be anything different than the song of Moses in Deuteronomy, so to understand it we must go to the source. Here we also see that the Song of Moses is the same song as the Lamb, so we know that the purpose of Christ is the same purpose that Yahweh has outlined in the Song of Moses.
In Deuteronomy chapter 31, Yahweh had Moses write a song, and we read: “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. 20 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.” So the song of Moses was actually written by God Himself, which is evident where it said “therefore write ye this song for you…” So the instructions continue: “21 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. 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. The vision in Revelation chapter 15 depicts those who have not accepted the mark of the beast, and who have therefore kept the commandments of Christ, singing this song of Moses. Ostensibly, they are witnessing to the children of Israel who have departed from the way and this is the same song attributed to Christ Himself, as the Song of the Lamb.
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.
This leads us to our next proof, as Paul of Tarsus had cited this very song not only in chapter 10 of Romans, but in another context in Romans chapter 15. So now we shall make an assertion.
78) Paul of Tarsus sings the Song of Moses
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. This is especially true where verse 10 is a direct quote from the Song of Moses in Deuteronomy chapter 32. However in the corresponding chapter where the King James Version has nations for the plural Hebrew term goyim, here it has gentiles for the plural of the Greek word ἔθνος, which literally means nations. The word should have been translated as nations in this passage also.
So let us examine Paul’s reference to the Song of Moses in the context of the other passages which he also cited here. First, in Romans 15:8 he attested that Christ had come to confirm the promises made to the fathers. There are no promises made to the fathers concerning salvation or any hope for so-called gentiles in the Old Testament. But in Luke chapter 1 we 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…”
In Scripture it is evident that 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.
Then 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. 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.
Next, in Romans 15:10 Paul quotes from Deuteronomy 32:43 and reading the word ἔθνος as nations, as it is in the corresponding passage of the King James Version from Deuteronomy, it would say: “And again he saith, Rejoice, ye Nations, with his people.” Now, while the word with is expressed in the Greek of Paul’s writing. In Greek it is a verbatim citation from the Septuagint, where a word for with does appear. But there is no word for with in the corresponding Hebrew of Deuteronomy 32:43. Furthermore, simply because it speaks of “Nations, with His people” that does not mean that it refers to nations other than the nations of His people. There is no room for salvation for non-Israelites anywhere in the Song of Moses. Paul of Tarsus, singing the song of Moses within the context of Christ’s having come to confirm the promises made to the fathers, is singing the same song of Moses which Moses had written. In Romans chapter 4 Paul had already explained that the seed of Abraham had by his time become many nations, according to the promise made to Abraham.
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. Paul is telling the Romans these things, and 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. Nobody else has that promise, and for that reason, the apostles of Christ took the Gospel to the White nations of Europe.