- Christogenea Saturdays
TruthVid's 100 Proofs that the Israelites were White, Part 67
In recent presentations in this series we hope to have answered the questions, What is the Church?, and What is a Saint?, from a proper Biblical perspective: that the Church is the collective of the children of Israel in the world, that a church is properly a gathering or community of those same people as Christians, and furthermore, that those same people are also the Saints, regardless of whether they profess to be Christians. Saints are not something which a pope designates: saints are the people whom Yahweh God has already separated, or distinguished, from all of the world’s other peoples. Then, since Christ and His apostles had used these terms in relation to White Europeans, we see that the ancient Israelites must have been White, because it was in the Old Testament that both the Church and the Saints were designated by Yahweh God, and Christ was the embodiment of promises made to them which are found throughout the words of the Prophets.
84) The words of the Prophets
Here I may have researched statistics on how many times the prophets were cited in the New Testament, which is well into the hundreds, but instead I chose to focus on illustrating a handful of significant examples.
While some of the books of the sixteen prophets found in our Bibles are rather concise and deal with limited subject matter, others are quite expansive and prophecy things which had occurred over many centuries. In their own right, David and Solomon were also prophets, as were Moses and Samuel. But here we shall deal mainly with the later prophets, those who wrote in the period of the divided kingdom. Generally, nearly all of those prophets treat a common theme: that the children of Israel would be punished and put away by Yahweh their God for their disobedience, and that at a later time they would be reconciled to their God through a promised Messiah and a promised new covenant.
So where we see an introduction to the birth of John the Baptist and the subsequent birth of Christ, the Messiah, in Luke chapter 1 there is an announcement made by Zacharias, the father of John the Baptist, who was also a Levitical priest, where we read: “67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people [where he only could have had ancient Israel in mind], 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 [the founding of the society of ancient Israel]: 71 That we [the same children of Israel] 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, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life. 76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways [knowing that his son was to be a herald for Christ]; 77 To give knowledge of salvation unto his people by the remission of their sins, 78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.”
So in the Gospel according to Luke, the very foundation of Christianity and purpose of Christ is that God would fulfill the promises made to Abraham, for which the children of Israel had been explicitly chosen by Him many centuries before, while also fulfilling the mercy promised to the fathers, or ancestors, of the children of Israel in the time of Christ, and announcing to them the knowledge of their salvation and the forgiving of their sins. As we had discussed much earlier, from the words of the prophet Isaiah in Part 59 of this series where we discussed The Blindness of Israel, according to the prophet it was the same children of Israel in captivity who were sitting in darkness and who were promised light in the Gospel of Christ. So every point in the announcement of the purpose of the Christ by Zacharias shows that His purpose is for the children of Israel alone.
Then, at the beginning of His ministry as it was recorded by Matthew, in the Sermon on the Mount in Matthew chapter 5 Christ Himself is portrayed as having declared “17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” Then later, in Matthew chapter 22, a lawyer challenges Christ and asks “36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets.” But like Greek, the Hebrew language had several words with different meanings which were all translated as neighbor. So one word or another translated as neighbour appears frequently in Scripture, until the concept of neighbor is defined in Leviticus chapter 19, where we also find the very law which Christ had cited there and it says: “18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” This is the only place where that law is found in Scripture, and therefore Christ must have also used the term neighbor in that same context, to refer to one of “the children of thy people”. Therefore, according to Christ, the second most important commandment in the law is that the children of Israel love their own people. The prophets dealt only with the children of Israel in a positive sense, and only admonished or forewarned of the ultimate destruction of other nations and peoples.
A common misunderstanding reflected in the doctrines of the denominational churches is that in Christ, meaning in the Crucifixion and the Resurrection, all of the words of the prophets are fulfilled. They cite Matthew chapter 26 in reference to this where we read in part: “56 But all this was done, that the scriptures of the prophets might be fulfilled….” However while Christ had to be crucified in order for the Scriptures to be fulfilled, that act alone does not mean that all of the Scriptures were fulfilled when Christ was crucified, which is a ridiculous inversion of the original meaning of His words. For example, there is the destruction of Jerusalem and the fall of Rome as they were foretold by the prophet Daniel, and none of those things were fulfilled by the time when Christ was crucified. Many other things had also not yet been fulfilled, which describe the fate of the children of Israel or the day of the wrath of Yahweh at which He takes vengeance upon His enemies.
The wording of Luke is more precise, for example in Luke chapter 18 where Christ knew that He had to go to Jerusalem to be crucified, and this is described by the apostle where he wrote: “31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.” Then later, where the resurrected Christ had encountered the men on the road to Emmaus, in Luke chapter 24, and upon His having spoken to them Luke wrote: “27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Later on in that same chapter, where He is with the rest of His disciples we read: “44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” So while there are many things in Moses and the prophets concerning Christ, and those things were fulfilled, the things concerning the children of Israel were not all fulfilled at that time, and Christ Himself later deals with many of those same things in the Revelation. For example, the future invasion of the lands of Israel by the hordes of Gog and Magog which were described in Ezekiel chapters 38 and 39 are also described in a very similar fashion in Revelation chapter 20.
So in Acts chapter 13, which describes events which took place some time between 44 and 48 AD, the teachings of Paul of Tarsus in relation to the Gospel are illustrated where we read: “16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it….” Then after a brief overview of the history of ancient Israel it continues and says in relation to David: “23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.” The phrase “whosoever among you” is not describing aliens, but rather it describes the pious of the “children of the stock of Abraham”. The people who were dwelling in Jerusalem knew neither God nor the prophets because they were Edomites, and not Israelites.
Later on, at the council of Jerusalem in Acts chapter 15, which most likely transpired in 48 AD, we read where Paul and Barnabas described their missionary journey to Europe to the other disciples and Luke wrote: “12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the [Nations] by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the [Nations], to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the [Nations], upon whom my name is called, saith the Lord, who doeth all these things.” Paul’s message was exclusive to the children of Israel, and so was that of Peter.
Reading that passage carefully, it is not referring to just any nations, but to particular nations. First, David was rightfully a king over the children of Israel alone. Even in spite of the fact that David had subjected some of the other nations, he was never their king, as they had no choice in the subjection and they all sought to break free of him as soon as they had an opportunity. Since David was king over Israel alone, the tabernacle of David which is restored in Christ rules over Israel alone, and in the words of the prophet where the promise appears, in Amos chapter 9, the prophecy is related to the promise of God where He says “14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.” That land is not found in Palestine, since in an earlier prophet, in 1 Samuel chapter 7, the children of Israel were told that they would be moved elsewhere to a place where they live forever.
Reading that same passage carefully, it also says that these particular nations to whom the Gospel would be brought fulfilled the promise in Amos “17 That the residue of men might seek after the Lord, and all the [Nations], upon whom my name is called, saith the Lord, who doeth all these things.” Yet only the children of Israel were ever called by the Name of the Yahweh, for example where we read in Isaiah chapter 63 where Israel in captivity is portrayed as having said: “16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting. 17 O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. 18 The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. 19 We are thine: thou never barest rule over them; they were not called by thy name.” Again, we read in Isaiah chapter 43: “1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.” Then in chapter 62 concerning Zion and Jerusalem, which are metaphors for the children of Israel: “2 And the [Nations] shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.” So if the Gospel was to be taken to the “nations upon whom my name is called”, according to God Himself, then the Gospel was to be taken only to the scattered children of Israel as only they had ever had such a distinction, and in Acts chapter 15 the apostles themselves made such a profession.
The epistle to the Romans was written nearly a decade later, in 57 AD, and in Romans chapter 15 Paul declared that “ 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the [Nations] might glorify God for his mercy; as it is written, For this cause I will confess to thee among the [Nations], and sing unto thy name.” Yet only the children of Israel were ever promised mercy, and only they ever had an expectation of mercy throughout all of the words of the prophets. So we read in Isaiah chapter 14, in part: “1 For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land…” Then in Romans chapter 16: “25 Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith…” Throughout the later chapters of Isaiah there are many promises of mercy to Israel in captivity. Mercy is also promised to the children of Israel in captivity in Jeremiah chapters 30, 31 and 33, all in relation to the new covenant. These same promises are found in Ezekiel chapter 39, Daniel chapters 4 and 9, and throughout Hosea, Micah and Zechariah. But there is nowhere in the law or the prophets is any statement where such mercy is extended to any other race or nations.
In Ephesians chapter 2, Paul wrote about how they were being reconciled to God in Christ, and then he said “19 So therefore you are no longer strangers and sojourners, but fellow-citizens of the saints and of the household of Yahweh, 20 being built upon the foundation of the ambassadors and the prophets, Yahshua Christ being the cornerstone Himself. 21 In whom the whole building joined together grows into a holy temple with the Prince, 22 in which you also are being built together into an abode of Yahweh in Spirit.” So if the need for reconciliation and the promises of that reconciliation are not found in the words of the prophets, if one’s own ancestors were not part of Israel, then one has no place in Christ. Yet Paul announced to the nations of Europe that these things were for them.
As for the revelation of the mystery which Paul had mentioned in Romans chapter 16, he explains it in Ephesians chapter 3 where he wrote: “1 For this cause I, Paul, captive of Christ Yahshua on behalf of you of the Nations, 2 if indeed you have heard of the management of the family of the favor of Yahweh which has been given to me in regard to you, 3 seeing that by a revelation the mystery was made known to me (just as I had briefly written before, 4 besides which reading you are able to perceive my understanding in the mystery of the Anointed,) 5 which in other generations had not been made known to the sons of men, as it is now revealed in His holy ambassadors and prophets by the Spirit, 6 those Nations which are joint heirs and a joint body and partners of the promise in Christ Yahshua, through the good message 7 of which I have become a servant in accordance with the gift of the favor of Yahweh which has been given to me, in accordance with the operation of His power. 8 To me, the least of all saints, has been given this favor, to announce the good message to the Nations - the unsearchable riches of the Anointed, 9 and to enlighten all concerning the management of the household of the mystery which was concealed from the ages by Yahweh, by whom all things are being established.”
Reading that passage carefully, we see that the mystery being revealed by Paul is found in the words of both the apostles and the prophets. So the apostles cannot be interpreted in a way that sets them against the prophets. If the prophets were teaching the fulfillment of these promises in the literal, genetic children of Israel, and then if the apostles had brought the Gospel to those same children of Israel, which Paul himself had often professed, then it must have been on those same terms which were spelled out in the prophets.
Peter did not teach differently. Ostensibly, his epistles were written to assemblies which Paul had founded, after Paul’s arrest or perhaps even after his death. So for that reason, in 2 Peter he also testified of Paul’s epistles. Having written both of his epistles to the “elect sojourners” of the provinces of Anatolia, speaking of their salvation he said in part, in 1 Peter chapter 1: “10 Concerning which preservation the prophets enquired and examined, those having prophesied concerning the favor which is for you, 11 seeking for which things or what time the Spirit of Christ in them indicated, testifying beforehand the sufferings for Christ and the honors after these things. 12 To whom it had been revealed that not for themselves, but for you they furnished these things, things which are now reported to you through those announcing the good message to you in the Holy Spirit having been sent from heaven, things which the messengers desire to peer into.” The prophets never prophesied of any favor, or grace as the word is translated in the King James Version, except that which Yahweh God had promised to the children of Israel.
In 2 Peter chapter 3 the apostle, writing to those same assemblies of Anatolia, he wrote: “1 This is now, beloved, the second letter I write to you, in which I arouse your pure minds with a mention, 2 to remind of the words spoken beforehand by the holy prophets and of the commandment of your ambassadors from the Prince and Savior, 3 knowing this first, that there shall come in the last days scoffers with scoffing going according to their own desires 4 and saying ‘Where is the promise of His coming? For since the fathers have fallen asleep, all things continue thusly from the beginning of creation!’” Here we see two important connections which are intrinsic to Peter’s preaching of the Gospel: that Christians are to be just as mindful of the words of the prophets than they are to those of the apostles, and secondly that they all have the same fathers, the Old Testament patriarchs, in common with one another. Right until the end, Yahweh is described as the “God of the holy prophets” in Revelation chapter 22.
So ultimately, we cannot separate the words of the prophets from the New Testament purpose of Christ, and since the prophets wrote only for and about the children of Israel, recording the many promises which Yahweh God made with Israel alone, then where Christ professed that “ I am not sent but unto the lost sheep of the house of Israel”, we cannot possibly imagine that He was speaking of some different Israel. The Roman Catholic and Greek Orthodox and all other so-called churches, which are not really churches at all, have been built upon lies.
Since they are all essentially idolatrous pagan and worldly institutions, true Christians are told to “Come out from among them.” But before we know who to come out from among, there is another more important concept to understand, and that is who God had cleansed, where we shall return to the words of Peter.
85) What God Hath Cleansed
Returning to the Book of Acts, in chapter 10 the apostle Peter was in Joppa, praying on the roof of the house of Simon the Tanner. Doing that, Peter was shown a vision of beasts, and as the vision is completed and in what had happened to Peter immediately thereafter, it is revealed that where Peter was commanded to arise and eat certain unclean beasts, the actual signification was that he should not reject certain men who were considered unclean by the Judaeans. So we read in verse 14: “But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.” And then we see the response in verse 15: “And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.”
So even though Peter was concerned with things both common and unclean, but in the answer we see that Yahweh God was only concerned with what is common. This is an important distinction which is missed by denominational churches and translators, especially as it relates to men. What is common, or profane as the word κοινός was sometimes translated, referred to things which were soiled or tainted, but which could be cleansed and ceremonially purified by a priest. But what is unclean, or ἀκάθαρτος, is unclean according to the law and it can never be cleansed. For example, swine is unclean according to the law, and no ceremony or cleansing ritual could ever make it clean so that it could be sacrificed on the altar or eaten by men. However cattle which are clean but which were mishandled in some manner may be considered common or profane, and a priest could purify them and sanctify them in a ritual cleansing.
In the Old Testament, we see that the children of Israel were made clean from their sins on the Day of Atonement, in Leviticus chapter 16: “30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he [Aaron] did as the LORD commanded Moses.”
Once the children of Israel were put off in divorce in the capitivities, the priests could not any longer make such an atonement. Yet in the words of the prophets, we see the promises of God to cleanse the children of Israel in the lands of their captivity. One place this is found is in Jeremiah chapter 33 where we read: “7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. 8 And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.” They were not called to return to Palestine, but to return to God.
In Daniel chapter 9, the prophet laments the destruction of Jerusalem and we read, in part: “11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.” But then where his prayer is answered and Yahweh informs him of the fate of Jerusalem, we read in part: “24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity [so the purpose of the Messiah was exclusively for Israel], and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.” The reconciliation which Christ had made for iniquity was to release the children of Israel from their condemnation under the law by dying in their place, as Paul later explained in Romans chapter 7, thereby becoming a propitiation for their sins, as Paul later explained in Hebrews chapter 9 and John in chapter 2 of his first epistle.
Again, in Ezekiel chapter 37, after it is prophesied that Israel and Judah would be made into one stick, we read: “21 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: 22 And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.” So Israel is promised to be cleansed, and Israel is what God had cleansed.
Then as Ezekiel proceeds, this cleansing is further connected to a prophecy of Christ: “24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the [Nations] shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.”
When the children of Israel were put off into captivity and alienated from Yahweh for their sins, from that time they were considered common, or profane, and it is they who were cleansed on the cross of Christ. But Christ did not cleanse any of the other races, which were never clean according to the law. Once this concept is understood in the Old Testament as well as the New Testament, many of the allegories concerning Israel are also better understood. Yahweh God would not cleanse pigs, or dogs, just as He would not cleanse other races of so-called people. Now that we have seen who Yahweh had cleansed, we shall go on discuss where the Scriptures describe men whom He did not cleanse.