Edom - Part 1
The Messianic Syndrome: Throughout the United States and Canada
on October 2, 1984, World Zionism's continuing propaganda blitz took on
a new dimension. That evening, for two hours on prime time, a TV public
broadcasting network began a weekly nine-episode showing on "Jewish Civilization."
This may well be the most extravagant pseudo-documentary of "the Jew's
role in Bible and secular history" ever contrived.
Not content to target the general public, the production is specifically
aimed at the school-age children of North America. Here the series producers
have achieved a virtual monopoly of classroom attention by students and
teachers in the public schools. This announcement appeared in the "Public
Schools Staff Bulletin," October 5, 1984: "Nine-week public TV series on
Jewish civilization begins. Heritage: Civilization of the Jews begins its
weekly nine-episode showing Tuesday, October 2, at 9:30 P.M. on (local
station) KTPS (KCKA) Tv.
Heritage is also being supported by the most ambitious educational
program in the history of public broadcasting, designed to reach every
secondary school and college in the U.S. and Canada. It was more than five
years in production and is narrated by Abba Eban, former Israeli ambassador
to the United Nations and the United States."
It can be safely assumed that the private Judeo-Christian church
schools of the evangelical fundamentalists, which aid and abet the Zionist
Jews' spurious claims to the heritage and land of Israel, will not fail
to add this bonanza to their curriculum.
The enormity of the deception of the Zionist Jews' false claim
to the name and land of Israel, which continues to be so widely acclaimed
by many Judeo-Christian theologians, is beyond calculation. This spurious
doctrine, that the Jews fulfill the prophetic role of Israel's return to
the Promised Land, is being given renewed impetus by this TV docu-drama,
"Heritage: Civilization of the Jews." (This is actually a lie, for the
Jews have never developed a civilization of any kind, they have only destroyed
those the White Race has developed).
Concurrently; whether by coincidence or design, a book, "Jerry
Falwell and the Jews," written by Merrill Simon, who is himself a Jew,
authoritatively presents the well-nigh universal position of the fundamentalist
Judeo-Christian churches which support this delusive doctrine.
The false premise held by (sic) Rev. Jerry Falwell and other so-called
"(Judeo) Christian Fundamentalists" that the Jews are God's Chosen People,
is not simply the result of their blindness to the true identity of the
House of Israel. Much of their confusion on this whole matter arises from
their failure to investigate the historical background of World Jewry.
This raises the obvious question: Why this unaccountable vacuum
of understanding when abundant informed from Biblical and secular historians,
including Jewish authoritative sources, is available?
A partial answer may be found in Benjamin H. Freedman's book,
"Facts Are Facts." Concerning the major part of World Jewry, he wrote:
"What secret mysterious power has been able for countless generations to
keep the origin and history of the Khazars and the Khazar Kingdom out of
our history textbooks and out of the classroom courses of history throughout
the world? The origin and history of the Khazars and the Khazar Kingdom
are incontestable facts...(which) establish beyond any question of doubt
the origin and history of the self-styled ‘Jews' in Eastern Europe...one
of history's best kept secrets until wide publicity was given in recent
years."
Freedman, who was himself a Jew, explains further: "Popular ignorance
of the real basis of political Zionism is beyond calculation. Vaguely most
Christian Americans have the idea that the Jews claim Palestine because
it was the ‘Promised Land' in which they lived for a period of a few centuries
that ended 2,000 years ago. And the thought of a people returning to its
‘homeland' seems emotionally satisfying and good.
But here are the facts most Americans do not know: Political Zionism
is almost exclusively a movement by the Jews of Europe: But these Eastern
European Jews have neither a racial nor an historic connection with Palestine.
Their ancestors were not inhabitants of the ‘Promised Land.' They are the
direct descendants of the people of the Khazar Kingdom, which existed until
the 12th century.
The Khazars were a non-Semitic, Turko-Finn, Mongolian tribal
people who, about the 1st century A.D., the King of the Khazars adopted
Judaism as the state religion, and the majority of the inhabitants joined
him in the new allegiance. Before that date there was no such thing as
a Khazar whose ancestors had come from the Holy Land.
In view of this fact, what becomes of the cry for ‘repatriation'
to the ‘homeland?' These Eastern European, Yiddish-speaking Jews have no
historic or racial connection with Palestine, or, for that matter, with
the other Jews who existed in other countries for thousands of years prior
to the Khazar conversion."
Judaism, Born in Babylon,
Not Jerusalem
In his "Outline of History," H.G. Wells wrote that out of the
Babylonian Captivity there arose "consequences of primary importance to
all mankind." Wells wrote: "The Jews who returned, after and interval of
more than two generations, to Jerusalem from Babylonia in the time of Cyrus
were a very different people from the warring Baal worshipers and Jehovah
worshipers...of the kingdoms of Israel and Judah...It is manifest that,
relieved of their bickering and murderous kings...and in the intellectually
stimulating atmosphere of that Babylonian world, the Jewish mind made a
great step forward during the Captivity.
Everything, therefore, contributed to set the exiled Jews inquiring
into their own history, and they found an inspiring leader in the Prophet
Ezekiel. From such hidden records and forgotten records as they had with
them, genealogies, contemporary histories of David, Solomon, and their
other kings, legends and traditions, they made out and amplified their
own story, and told it to Babylon and themselves."
Edom - Part 2
H.G. Wells could hardly be accused of anti-Jewish bias (But neither
did he know the Israel Truth); rather he seemed to admire the aggressive
nationalism of the Jews. In his statement that the Jews found an inspiring
leader in the Prophet Ezekiel; which is certainly not born out by Ezekiel's
writings, Wells inadvertently revealed the innate deception in the Jews'
usurpation of Israel's inheritance and identity.
Evan a cursory reading of the Book of Ezekiel should make it plain
that the Lord's promises of national blessings and restoration are addressed
to Ezekiel's brethren, "the men of thy kindred," and to "the House of Israel
wholly." No such blessings or promises were ever made to the "evil fig"
elements of the southern Kingdom of Judah who were called "the inhabitants
of Jerusalem" by the Lord. It was these "evil fig" elements, during the
Captivity, which searched the ancient records and "made out and amplified
their own story, and then told it to Babylon and themselves."
Wells reveals that their numbers were swelled in Babylon by proselytes
form many non-Judahite races who became zealous participants in their national
aspirations. "This welding together into one tradition-cemented people
in the course of the ‘seventy years' is the first instance in history of
the new power of the written word in human affairs.
This idea of belonging to a chosen race predestined to preeminence
was a very attractive one. It possessed all those Jews who remained in
Babylonia. Its literature reached the Jews now established in Egypt. It
affected the mixed peoples who had been placed in Samaria, the old capital
of the Kings of Israel when the ten tribes were deported to Media (and
later most of Judah and Benjamin and Levi). It inspired a great number
of Babylonians and the like to claim Abraham as their father, and thrust
their company upon the returning Jews (to Jerusalem). Ammonites and Moabites
became adherents. To proselytes of whatever race, Judaism long held out
welcoming arms."
Well's history further reveals the main facts about the Diaspora...and
the gradual development of one just God ruling the earth and bound by a
special purpose to honor the Jewish people: "The Jewish idea was, and is,
a curious combination of theological breadth and intense racial patriotism.
The Jews looked for a special savior, a Messiah who was to redeem mankind
by the agreeable process of restoring the fabulous glories of David and
Solomon, and bringing the whole world at last under the benevolent but
firm Jewish heel."
Gradually, the incredible concept that the Jews, collectively,
represent a corporate fulfillment of the Messiah who would come to redeem
His people has evolved out of their dilemma brought about they their rejection
of the True Messiah.
Today, the most serious aspect of this monstrous aberration is
the belief on the part of many Jews that they are about to enter the age
in which the Messianic promises of world rule will be fulfilled through
them as a race. The following report is from "Intelligence Digest - A Review
of World Affairs" by Kenneth de Courcy, cabled from London and published
in Destiny Magazine for April 1949: "We are told on very high Jewish authority
that nearly all the Jewish theologians are convinced that the Messianic
age is about to begin, and this conviction is going to spread and create
a force, the power of which may prove immense.
Still stranger is the tendency of leading Jews to speak of the
prophecies. All that has happened, they say, was foretold and the actual
occurrence of these events now must therefore (they claim) give entirely
fresh authority to their old prophets."
From one of Judaism's own prolific propaganda sources we find
corroboration of the Jewish Messianic syndrome, "What Do Jews Believe?"
by rabbi H.G. Enelow was the first in a series of thirty four studies published
in separate booklets, "Popular Studies in Judaism," cleverly written for
Christian readers by the Commission on Information About Judaism. These
are mailed gratis to Protestant ministers and to others who request
them.
To the question in rabbi Enelow's pamphlet, "but what do we believe
about the Messiah?," he answers in part as follows: "Doubtless some Jews
still entertain the hope of a personal Messiah. Reform Jews, however, do
not. They do not believe in the miraculous Messiah. All Jews, however,
agree in the hope for the advent of a Messianic age.
Moreover, we believe in the Election of Israel (meaning Jews;
not Biblical Israel) as a means to an end, the end being the diffusion
of those ideas (held by Judaists) among all men and the ultimate reform
of human life in accord with them. Whenever this has come true, ti shall
mean the Kingdom of god on earth, the Messianic age, the fulfillment of
Israel's (i.e., Jewry's) highest ideal."
This then, in essence, is Judaism's Messianic concept, "bringing
the whole world at last under the benevolent but firm Jewish heel," as
wells wrote in his "Outline of History." The spread of this bizarre belief
is engendering a fanatical zeal among Zionist Jews that bars any hope of
peace in Palestine. Rev. Jerry Falwell and all Judeo-Christian church leaders
who falsely identify the Jews as God's Chosen People unwittingly (I believe
the author is in error her, because I believe that Jerry Falwell full well
knows what he is doing) lend credence to this colossal hoax. Moreover,
as blind shepherds, they keep their own Christian congregations in darkness
regarding their national inheritance and responsibility as the true Hose
of Israel.
A False Identification
Judaism's masquerade as Biblical Judah and, moreover, as all Israel;
which is the basis of Jewish Nationalism, becomes parentally counterfeit
when placed in juxtaposition with the historical record of the true House
of Israel and Judah. Even a brief summary will show the contrast between
the descendants of Biblical Jacob/Israel as opposed to the alien posterity
of the cabal which claims for itself not only the Promised Land but the
very name and inheritance of Israel.
While the ultimate concern of the Creator encompasses the well-being
of all His creation, God chose a special race; the seed of Abraham, from
whom the Israel people later came, to become the nucleus of the Kingdom
of God on earth: "The Lord thy God hath chosen thee to be a special people
unto himself, above all people that are upon the face of the earth." (Deuteronomy
7:6)
Edom - Part 3
In order to implement His Divine Plan, God addressed this one
people variously called "the seed of Abraham, the seed of Isaac, the children
of Jacob, the children of Israel," etc. The Lord God promised vast territorial
expansion to Abraham's posterity, far beyond the "Promised Land" of Canaan
(Palestine): "And thou shalt spread abroad to the west, and to the east,
and to the north, and to the south: and in thee and in thy seed shall all
the families of the earth be blessed." (Genesis 28:14)
A nation and a company of nations would come from Abraham's seed.
(Genesis 35:11) In fact, he would be the "father of many nations." (Genesis
17:4-5) And the promise of a royal seed was given: "I will make thee exceeding
fruitful, and I will make nations of thee, and kings shall come out of
thee. And I will establish my covenant between me and thee and thy seed
after thee in their generations for an everlasting covenant, to be a God
unto thee, and to thy seed after thee." (Genesis 17:6-7)
Consider the words of Moses, leader, lawgiver and prophet: "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. For the Lord's portion is his people; Jacob
is the lot of his inheritance." (Deuteronomy 32:8-9)
Today, the historical, lineal descendants of Abraham through Isaac;
The Anglo-Saxon, Germanic, Scandinavian, Celtic, Nordic, Slavic and kindred
peoples, in habit the very lands allotted to Jacob/Israel. To equate the
great historical expansion God promised to the descendants of Abraham,
Isaac and Jacob/Israel with the 15 million heterogenous peoples called
Jews dwelling in various nations not their own, much less the 3.77 million
"Israelis" who presently occupy Palestine, is patently absurd. Yet, strangely
enough, this myopic view is held by the vast majority of the Judeo-Christian
clergy and laity throughout Christendom.
How could the miscellany of racial types called "Jews" possibly
fulfill the tremendous heritage of a race destined to spread abroad over
the whole earth "as the dust of the earth and the stars of heaven for multitude"
(Genesis 13:16) and Deuteronomy 1:10) "seeing that Abraham shall surely
become a great and mighty nation" (Genesis 18:18) "and a multitude of nations?"
(Genesis 48:19)
The Appointed People
The Book of Genesis carefully records the genealogy of Adam to
Noah "who was perfect in his generations" (racial descent) and continues
a selective line of descent through Shem, one of Noah's sons, to Abraham.
Abraham was not a Jew, but he was an Hebrew through his descent
from Eber, or Heber, the first Hebrew whose forefather was Shem. The select
line of descent continued when God told Abraham: "Sarah thy wife shall
bear thee a son indeed; and thou shalt call his name Isaac; and I will
establish my covenant with him for an everlasting covenant, and with his
seed after him." (Genesis 17:19)
The children of Abraham were many, but only those who were descended
from Isaac were the children of promise. The first reference to this separate
selection was recorded in Genesis 21:12: "In Isaac shall thy seed be called."
A more correct translation from the Hebrew, according to Professor Edward
Odlum, would be: "In Isaac shall thy seed be named." "This covenant promise,"
he said, "has been made good. The seed of Isaac today are called Sacksons
(Saxons) in and after Isaac."
The Children of Israel were first called as a family, then formed
into a nation. The importance of this call is given by David: "O ye seed
of Abraham his servant, ye children of Jacob his chosen. He is the Lord
our God: his judgments are in all the earth. He hath remembered his covenant
for ever, the word which he commanded to a thousand generations. Which
covenant he made with Abraham, and his oath unto Isaac; And confirmed the
same unto Jacob for a law, and to Israel for an everlasting covenant."
(Psalm 105:6-10)
Led by Moses, the Children of Israel came out of Egypt, and they
entered the Promised Land under Joshua as a nation under Divine law and
administration. As God's Kingdom people, Israel was furred under judges
and then under kings. The royal line of the House of David was established
to perpetuate the throne in Israel forever. (2 Samuel 7:12-16; Psalm 89:35-37)
Parallel with Israel's Bible history from Egypt to Canaan (Palestine),
the line of Zarah, a son of Judah whose descendants were separated form
the main body of Israel before the Exodus, established settlements along
the Mediterranean. Secular history records that colonies of this early
Milesian civilization extended to the British Isles. These Children of
Israel were no less under the Abrahamic Covenant than their kinsmen in
Palestine. Moreover, the British Isles became the appointed place where
the Prophet Nathan said the Throne of David and the people of Israel would
be at rest: "Moreover I will appoint a place for my people Israel, and
will plant them, that they may dwell in a place of their own, and move
no more; neither shall the children of wickedness (the Jews) afflict them
any more, as before time." (2 Samuel 7:10)
This could not refer to Palestine for, when the Prophet spoke,
Israel was already dwelling there! In fact, advance outposts were already
in the Isles to which, later, the tribes of Israel migrated. It was there
where the Lord addressed them, "Listen, O Isles, unto me; and hearken,
ye people, from far." (Isaiah 49:1)
It is not within the scope of this study to recount how the Kingdom
of Israel rose to preeminence among the nations under David and Solomon,
then was divided, ultimately dismantled and the people taken to Assyria
and Babylon.
Of paramount concern to us is the fact that a major division occurred
in the kingdom which has led to wide-spread misconceptions regarding a
great people; lost for a time from the world and from "the rock from whence
they were hewn." (Isaiah 51:1-2)
It was King Solomon's affinity for foreign women which caused
a major breach in the Kingdom's cotenant relationship with the Lord. Solomon
led the nation into idolatry after the gods of the daughter of Pharaoh,
and the women of the Moabites, Ammonites, Edomites, Zidonians and Hittites
of the nations which the Lord said to the children of Israel, "ye shall
not go in to them..for surely they will turn away your heart after their
gods." (1 Kings 11:1-11)
So the Lord said to Solomon: "Because you have done this, and
you have not kept my covenant and my statutes, which I commanded you. I
will surely tear the Kingdom from you...not in your days for the sake of
your father David, but I will tear it out of the hand of your son. However,
I will not tear away all the Kingdom but I will give one tribe (Benjamin)
to your son that my servant David may have a lamp always before me in Jerusalem."
(1 Kings 11:1-11; 34-36)
Edom - Part 4
The tremendous significance of this provision; that the tribe
of Benjamin should remain with Judah to provide "a lamp always before me
in Jerusalem" was a long-range preparation for the day when the Son of
God could safely pursue His ministry.
Among the Benjamites and "the gleaning grapes...of the outmost
fruitful branches," (Isaiah 17:6) a representative number of all the tribes,
he would find a responsive remnant of Israel, apart from an overwhelming
hostile and alien populace.
The division came at the very zenith of the Kingdom's power and
affluence when Solomon's son Rehoboam came to the throne. Against the advice
of his elder counselors, he imposed the most burdensome taxes and his tyranny
caused the northern ten tribes, led by Jeroboam, to rebel under his command,
"To your tents, O Israel!" (1 Kings 12:16; 2 Chronicles 10:16)
In rebelling against the Throne of David, ten-tribed Israel had,
in fact, rejected the Lord's throne, reserved in perpetuity "until Shiloh
came." (Genesis 49:10) they further departed from the Lord when Jeroboam
set up two golden calves as their national gods. Later, during the reign
of King Omri, "the statutes of Omri" (Micah 6::16) were substituted for
the commandments of the Lord.
Following the division in the Kingdom, Israel had repudiated the
Law of God and lapsed into idolatry. Later, Judah followed the same course.
From a modern English language version, The New American Standard Bible,
we quote the Prophet Jeremiah: "Then the Lord said to me in the days of
Josiah the King, Have you seen what faithless Israel did?...For all the
adulteries of faithless Israel, I have sent her away and given a writ of
divorce, yet her treacherous sister Judah did not fear; but went and was
a harlot also...and did not return to me with all her heart, but rather
in deception, declares the Lord...Faithless Israel has proved herself more
righteous than treacherous Judah." (Jeremiah 3:6-11)
"Hear the word of the Lord, O kings of Judah and inhabitants of
Jerusalem (now if the inhabitants of Jerusalem were Israelites, would God
have made this statement and made reference to the "inhabitants of Jerusalem?"
I think not, I think that God said this because the inhabitants of Jerusalem
were the Jews, the mixed breeds from marriages or unions between True Israelites
and the other races indigenous to the area): behold I am about to bring
a calamity upon this place...because they have forsaken me and have made
this an alien place and have filled this place with the blood of the innocent
and built high places to Baal...This place shall be called the valley of
slaughter. And I shall make void the counsel of Judah and Jerusalem...I
shall cause them to fall by the sword of their enemies...I shall make this
city a desolation." (Jeremiah 19:3-8)
Now, consider the long-range historical consequences of the Lord's
intentions regarding the future restoration of the House of Israel in stark
contrast to the terminal fate of Judah: "The word which came to Jeremiah
from the Lord saying: Arise and go down to the Potter's house, and there
I shall announce my words to you. Then I went down to the Potter's house,
and there he was, making something on the wheel. But the vessel that he
was making of clay was spoiled in the hand of the Potter; so he remade
it into another vessel, as it pleased the Potter to make. Then the word
of the Lord came to me saying: Can I not, O house of Israel, deal with
you as this Potter does? Declared the Lord. Behold like clay in the potter's
hand so are you in my hand, O house of Israel." (Jeremiah 18:1-6, New American
Standard Bible)
But unlike the clay which can be remolded into another vessel,
Judah is likened to an earthenware jar which, when broken, cannot be made
whole again: "Then you are to break the jar in the sight of the men...
and shalt say unto them. Thus said the Lord of hosts; Even so will I break
the people and this city, as one breaketh a potter's vessel, that cannot
be made whole again." (Jeremiah 19:1-11)
The finality of this judgment was later confirmed by Christ speaking
of Jerusalem and its inhabitants: "For the days shall come...They shall
not leave in thee one stone upon another." (Luke 19:43-44)
The sentence was carried out in 70 A.D., when the Roman armies
under Titus destroyed the city amid scenes of unparalled horror.
In his book Nicholas II et les Juifs, Netchvolodow explains that,
"the Chaldean science acquired by many of the Jewish priests, during the
captivity of Babylon, gave birth to the sect of the Pharisees whose name
only appears in the Holy Scriptures and in the writings of the Jewish historians
after the captivity (about 606 B.C.). The works of the celebrated scientist
Munk leave no doubt on the point that the sect appeared during the period
of the captivity. From the dates the Cabal or Tradition of the Pharisees.
For a long time their precepts were only transmitted orally but later they
formed the Talmud and received their final form in the book called the
Sepher ha Zohar." (Nicholas II et les Juifs, Lt. Gen. A. Netchvolodow,
p. 139)
The Pharisees were, as it were, a class whose tendency was to
form a kind of intellectual aristocracy among the Jews. At first, they
formed a sort of brotherhood, a haburah, the members being called haburim
or brothers. They were a subversive element aiming at the overthrow of
the Sadducean High-priesthood, whose members prided themselves on their
aristocracy of blood and birth, to which the Pharisees opposed an aristocracy
of learning. The war waged by the latter extended over a long period of
time, and the rivalry was bitter.
The Pharisees, who, although they professed, as one of their chief
tenets, the utmost contempt of the am-haretz or simple people, did not
overlook the fact that they needed their mass support for the attainment
of their own aim, and they enlisted it by opposing the Sadducean strictness
of the Law in many instances, namely, in the observance of the Sabbath.
The power of the Sadducees fell with the destruction of the Temple by Titus
and thenceforth the Pharisaic element held supremacy among the Jews.
Edom - Part 5
The tremendous significance of this provision; that the tribe
of Benjamin should remain with Judah to provide "a lamp always before me
in Jerusalem" was a long-range preparation for the day when the Son of
God could safely pursue His ministry.
Among the Benjamites and "the gleaning grapes...of the outmost
fruitful branches," (Isaiah 17:6) a representative number of all the tribes,
he would find a responsive remnant of Israel, apart from an overwhelming
hostile and alien populace.
The division came at the very zenith of the Kingdom's power and
affluence when Solomon's son Rehoboam came to the throne. Against the advice
of his elder counselors, he imposed the most burdensome taxes and his tyranny
caused the northern ten tribes, led by Jeroboam, to rebel under his command,
"To your tents, O Israel!" (1 Kings 12:16; 2 Chronicles 10:16)
In rebelling against the Throne of David, ten-tribed Israel had,
in fact, rejected the Lord's throne, reserved in perpetuity "until Shiloh
came." (Genesis 49:10) they further departed from the Lord when Jeroboam
set up two golden calves as their national gods. Later, during the reign
of King Omri, "the statutes of Omri" (Micah 6::16) were substituted for
the commandments of the Lord.
Following the division in the Kingdom, Israel had repudiated the
Law of God and lapsed into idolatry. Later, Judah followed the same course.
From a modern English language version, The New American Standard Bible,
we quote the Prophet Jeremiah: "Then the Lord said to me in the days of
Josiah the King, Have you seen what faithless Israel did?...For all the
adulteries of faithless Israel, I have sent her away and given a writ of
divorce, yet her treacherous sister Judah did not fear; but went and was
a harlot also...and did not return to me with all her heart, but rather
in deception, declares the Lord...Faithless Israel has proved herself more
righteous than treacherous Judah." (Jeremiah 3:6-11)
"Hear the word of the Lord, O kings of Judah and inhabitants of
Jerusalem (now if the inhabitants of Jerusalem were Israelites, would God
have made this statement and made reference to the "inhabitants of Jerusalem?"
I think not, I think that God said this because the inhabitants of Jerusalem
were the Jews, the mixed breeds from marriages or unions between True Israelites
and the other races indigenous to the area): behold I am about to bring
a calamity upon this place...because they have forsaken me and have made
this an alien place and have filled this place with the blood of the innocent
and built high places to Baal...This place shall be called the valley of
slaughter. And I shall make void the counsel of Judah and Jerusalem...I
shall cause them to fall by the sword of their enemies...I shall make this
city a desolation." (Jeremiah 19:3-8)
Now, consider the long-range historical consequences of the Lord's
intentions regarding the future restoration of the House of Israel in stark
contrast to the terminal fate of Judah: "The word which came to Jeremiah
from the Lord saying: Arise and go down to the Potter's house, and there
I shall announce my words to you. Then I went down to the Potter's house,
and there he was, making something on the wheel. But the vessel that he
was making of clay was spoiled in the hand of the Potter; so he remade
it into another vessel, as it pleased the Potter to make. Then the word
of the Lord came to me saying: Can I not, O house of Israel, deal with
you as this Potter does? Declared the Lord. Behold like clay in the potter's
hand so are you in my hand, O house of Israel." (Jeremiah 18:1-6, New American
Standard Bible)
But unlike the clay which can be remolded into another vessel,
Judah is likened to an earthenware jar which, when broken, cannot be made
whole again: "Then you are to break the jar in the sight of the men...
and shalt say unto them. Thus said the Lord of hosts; Even so will I break
the people and this city, as one breaketh a potter's vessel, that cannot
be made whole again." (Jeremiah 19:1-11)
The finality of this judgment was later confirmed by Christ speaking
of Jerusalem and its inhabitants: "For the days shall come...They shall
not leave in thee one stone upon another." (Luke 19:43-44)
The sentence was carried out in 70 A.D., when the Roman armies
under Titus destroyed the city amid scenes of unparalled horror.
In his book Nicholas II et les Juifs, Netchvolodow explains that,
"the Chaldean science acquired by many of the Jewish priests, during the
captivity of Babylon, gave birth to the sect of the Pharisees whose name
only appears in the Holy Scriptures and in the writings of the Jewish historians
after the captivity (about 606 B.C.). The works of the celebrated scientist
Munk leave no doubt on the point that the sect appeared during the period
of the captivity. From the dates the Cabal or Tradition of the Pharisees.
For a long time their precepts were only transmitted orally but later they
formed the Talmud and received their final form in the book called the
Sepher ha Zohar." (Nicholas II et les Juifs, Lt. Gen. A. Netchvolodow,
p. 139)
The Pharisees were, as it were, a class whose tendency was to
form a kind of intellectual aristocracy among the Jews. At first, they
formed a sort of brotherhood, a haburah, the members being called haburim
or brothers. They were a subversive element aiming at the overthrow of
the Sadducean High-priesthood, whose members prided themselves on their
aristocracy of blood and birth, to which the Pharisees opposed an aristocracy
of learning. The war waged by the latter extended over a long period of
time, and the rivalry was bitter.
The Pharisees, who, although they professed, as one of their chief
tenets, the utmost contempt of the am-haretz or simple people, did not
overlook the fact that they needed their mass support for the attainment
of their own aim, and they enlisted it by opposing the Sadducean strictness
of the Law in many instances, namely, in the observance of the Sabbath.
The power of the Sadducees fell with the destruction of the Temple by Titus
and thenceforth the Pharisaic element held supremacy among the Jews.
Quoting an acknowledged authority on Judaism, Mr. Flavien Brenier,
Lt. Gen. Netchvolodow further describes the policy of the sect as follows
(Nicholas II et les Juifs, Lt. Gen. A. Netchvolodow, p. 139): "Before appearing
proudly as the expression of Jewish aspirations, The Tradition of the Pharisees
had serious difficulties to surmount, the chief of which was the revival
of the orthodox faith stimulated in the Jewish people. To the exiles, bemoaning
the fall of the Temple of Jerusalem and begging their god to end the misfortunes
of their homeland, the revelation that their god was only a phantom, entailed
not only certain defeat, but also their own exposure to perils the least
of which would have been the loss of all authority over the Jews.
The Pharisees then, judging it wiser to capture the confidence
of their compatriots by taking the lead of the religious movement, affected
a scrupulous observance of the slightest prescriptions of the law and instituted
the practice of complicated rituals, simultaneously however cultivating
the new doctrine in their secret sanctuaries. These were regular secret
societies, composed during the captivity of a few hundred adepts. At the
time of Flavius Josephus which was that of their greatest prosperity they
numbered only some thousands of members.
This group of intellectual pantheists was soon
to acquire a directing influence over the Jewish nation. Nothing, moreover,
likely to offend national sentiment ever appeared in their doctrines. However
saturated with pantheistic Chaldeism they might have been, the Pharisees
preserved their ethnic pride intact. This religion of man diminished, which
they had absorbed at Babylon, they conceived solely as applying to the
profit of the Jew, the superior and predestined being.
The promises of universal dominion which the
orthodox Jew found in the Law, the Pharisees did not interpret in the sense
of the reign of the God of Moses over the nations, but in that of a material
domination to be imposed on the universe by the Jews. The awaited Messiah
was no longer the Redeemer of original Sin, a spiritual victor who would
lead the world, it was a temporal king, bloody with battle, who would make
the Jews master of the world and 'drag all peoples under the wheels of
his chariot.' The Pharisees (Jews) continue to pretend to worship in public,
only as a concession to popular opinion, for they expected its eventual
consummation to be achieved by the secular patience the use of human means.
Monstrously different from the ancient Laws
of God were such principles as these, but they had nothing one could see,
which might have rendered unpopular those who let them filter, drop by
drop, among the Jews. One cannot better define its action in the midst
of Jewish society before Jesus Christ,' said Mr. Flavien Brenier, 'than
in comparing it with that of the Freemasons in modern society. A carefully
restricted membership tightly bound, imposing on their members the religion
of 'the secret,' the Pharisees pursued relentlessly their double aim which
was:
Edom - Part 6
1). The seizure of political power, by the possession of the great
political offices (the influence of which was tremendous in the reconstituted
Jewish nation) and the conquest of the Sanhedrin (Jewish parliament).
2). To modify gradually the conceptions of the people in the direction
of their secret doctrine."
The first of these aims was achieved when Hillel, a Pharisee of
Babylon was elected president of the Sanhedrin. Thus ended the bitter fight
between the Pharisees and the Sadducees. Opposed to Hillel was Shammai,
a Sadducee, supporter of the Sadducean High Priest who was made Chief Judge
of the assembly. The attitude of the two men towards each other is a matter
of long record in the Talmud.
Among the most noted Pharisees, after Hillel, are: Yochanan ben
Zakkai, founder of the school of Yamnai, Akibah who, with Bar Cochba, fomented
the revolt against the Romans under Hadrian, rebellion ending with the
order for the dispersion of Jews (132 A.D.). Also Simon ben Yohai, who
might be termed the great Magician and Father of the Cabala, lastly Judah
the Prince who compiled the Babylonian Talmud. Under these chiefs, the
Pharisaic power was definitely established in the Sanhedrin. Those among
the Jews who clung to the Sadducean tradition and refused to acknowledge
the dominion of the Pharisees, remained as dissidents. Such were the Samaritans
and the Karaites who rejected the Talmud.
Addressing the Prophet Jeremiah, the Lord drew yet another drastic
distinction, this time within Judah between "the good figs" who were carried
away captive whom the Lord acknowledge; "I sent out of this place into
the land of the Chaldeans for their own good," and "the bad figs," whom
He called "the residue of Jerusalem" along with Zedkiah King of Judah and
his princes that remain in this land and them that dwell in the land of
Egypt: "And I will deliver them to be removed into all the kingdoms of
the earth for their hurt, to be a reproach and a proverb, a taunt and a
curse, in all places whither AI shall drive them." (Jeremiah 29:9)
Jesus was fully aware of the prophecies regarding those in Jerusalem
who would reject Him. He used a barren fig tree to symbolize Jewry and
pronounced the judgment: "Let no fruit grow on thee henceforward for ever.
And presently the fig tree withered away." (Matthew 21:19)
Christ leveled His most devastating judgment against them in the
Kingdom parable of the wicked husbandmen: "There was a certain householder,
which planted a vineyard...and let it out to husbandmen (caretakers), and
went into a far country; And when the time of the fruit drew near, he sent
his servants to the husbandmen, that they might receive the fruits of it.
And the husbandmen, took his servants, and beat one, and killed another,
and stoned another. Again, he sent other servants more than the first:
and they did unto them likewise. But last of all he sent unto them his
son, saying, They will reverence my son. But when the husbandmen saw the
son, they said among themselves, this is the heir; come, let us kill him,
and let us seize on his inheritance. And they caught him, and cast him
out of the vineyard, and slew him. When the Lord therefore of the vineyard
cometh, what will he do unto those husbandmen? They say unto him, He will
miserably destroy those wicked men, and will let out his vineyard unto
other husbandmen, which shall render him the fruits of their season. Jesus
saith unto them, did ye never read in the scriptures, the stone which the
builders rejected, the same is become the head of the corner: This is the
Lord's doing, and it is marvelous in our eyes? Therefore say I unto you,
the Kingdom of God shall be taken from you, and given to a nation bringing
forth the fruits thereof." (Matthew 21:33-43)
In the following verses His indictment continues: "And whosoever
shall fall on this stone shall be broken: but on whomsoever it shall fall,
it will grind him to powder" a direct reference to Isaiah's prophecy: "And
he shall be for a sanctuary; but for a stone of stumbling and for a rock
of offence to both the houses of Israel, for a gin (trip) and for a snare
to the inhabitants of Jerusalem." (Isaiah 8:14)
The Children of Israel forfeited God's blessings when they failed
to keep the terms of the Law Covenant made at Sinai. However, this did
not abrogate nor nullify the Lord's everlasting, unconditional Covenant
of Promise made with them through the fathers. All the prophets agree that,
when the times of exile expired, they would be regathered as the Kingdom
over which the Lord Himself shall reign.
All such promises of national restoration are addressed only to
the House of Israel which includes individuals of all the tribes of Israel
(including the true posterity of Judah) who are the family of Jacob/Israel.
But no promise of national restoration is ever made to Judah. And no promise
of restoration is ever made to the Jews.
In fact: The Jews Cannot
Be Saved
The Judeo-Christian clergy is always, falsely, telling their people
that all can come to the Lord and be Saved. Well this is demonstratably
wrong. The following verses prove that all cannot be saved and that there
are a certain amount of people in the world today which cannot be saved
no matter what.
Whenever the Scriptures says that one cannot enter into the congregation
of the Lord, it means that person cannot be saved, and they will never
be allowed by Almighty God to enter into the congregation (of Israelites,
the saved, Redeemed of Christ) of the Lord.
Deuteronomy 23:1: "He that is wounded in the stones, or hath his
privy member cut off, shall not enter into the congregation of the LORD."
This is in reference to those who follow after other religions, some of
which, requires the male members to either be castrated or to cut their
privy member off and throw it into the fire for a sacrifice.
Deuteronomy 23:2: "A bastard shall not enter into the congregation
of the LORD; even to his tenth generation shall he not enter into the congregation
of the LORD."
Here we learn that all of the mixed breed children that our Israel
men and women produce by marrying other races cannot be saved; and can
never enter into the congregation of the Lord. They are not to be among
our people; they are to be divided and separated and sent on the way.
Deuteronomy 23:3: "An Ammonite or Moabite shall not enter into
the congregation of the LORD; even to their tenth generation shall they
not enter into the congregation of the LORD for ever." Here we are told
that the Ammonite or Moabite (which have been absorbed into the Jewish
religion) cannot be saved.
