SEPARATE AND SEGREGATED

HOW THIS STUDY IS ORGANIZED

This study proceeds in three deliberate stages. Each stage prepares the reader for the one that follows.

Part One — The Foundation

The opening section establishes the foundation upon which the entire study rests. It defines holiness as being set apart and examines Israel’s election, covenant identity, appointed inheritance, national boundaries, blessings and curses, judgment, chastening, repentance, and restoration.

This Foundation establishes the controlling principle of the study:

Yahweh chose Israel to be His peculiar treasure, kingdom, and holy nation—a people set apart from all other peoples.

Israel was not called to surrender its identity, imitate the nations, mingle the holy seed, or dissolve into a universal religious body. Israel’s heritage, marriage order, worship, law, inheritance, national calling, and covenant responsibilities were all governed by separation.

Part Two — Common Reactions and Stumbling Blocks

The second section addresses the objections, conditioned reactions, and inherited assumptions that commonly arise when these truths are presented to the average churchgoer or new student to the Word.

Modern church doctrine has trained many people to assume that:

• Israel was replaced by “the Church.”

• “Gentiles” always means non-Jews.

• Words such as all, every, world, and whosoever must be unlimited.

• Separation is necessarily hatred.

• Love abolishes law and covenant boundaries.

• Faith transforms unrelated peoples into the seed of Abraham.

• The New Testament reverses the racial and covenant order established in the Old Testament.

These assumptions must be examined rather than merely repeated. This section removes the traditional filters through which many readers have been taught to interpret Scripture. It asks whether these doctrines were actually foretold by the Law and the Prophets, taught by Jesus Christ, or proclaimed by the apostles.

Part Three — The Scriptural Witness from Genesis to Revelation

The remainder of the study follows the Scriptures from Genesis through Revelation. It does not build its case upon one isolated passage, one disputed word, or one convenient interpretation. It presents the cumulative testimony of the entire Bible.

The passages are arranged in chronological and biblical order, beginning in Genesis and continuing through Revelation. This makes the section practical as both a continuous study and a reference tool. Students can quickly locate a particular passage, compare it with earlier or later witnesses, correct a false interpretation, or present the accumulated Scriptural evidence on a specific subject without searching through the entire study.

These passages examine:

• the chosen seed and covenant line

• marriage and the preservation of the holy seed

• separation from strange peoples and foreign worship

• Israel’s law, inheritance, priesthood, and national calling

• the division, scattering, and promised regathering of Israel

• the continuing identity of the two Houses

• the people addressed by Jesus Christ and the apostles

• the covenants and promises made to the fathers

• the meaning of brethren, saints, elect, Gentiles, and nations

• the New Covenant with the House of Israel and the House of Judah

• the twelve tribes and the holy people still present in Revelation

The controlling question is simple:

Where does Scripture announce that Yahweh abandoned this order, transferred Israel’s identity to an unrelated multiracial institution, opened Israel’s covenants and inheritance to every race, or revoked His commands concerning separation and continuity?

No such change is prophesied. No such change is declared by Jesus Christ. No apostle announces it. From Genesis to Revelation, the same covenant people, the same fathers, the same promises, and the same requirement of holiness remain in view.

The Foundation defines the issue. The objections section removes the principal stumbling blocks. The passage study then allows the complete Scriptural record to testify in its proper order.

Genesis to Revelation presents one continuous witness: Israel was called to be—and remains—a holy, distinct, and set-apart people.

Holiness Means Set Apart

Holy — H6918, qadosh: sacred, consecrated, distinguished from what is common, set apart to God.

Sanctify — H6942, qadash: to consecrate, prepare, appoint, dedicate, or set apart as holy.

Separate — H914, badal: to divide, distinguish, sever, or make a difference between one thing and another.

Set Apart — H6395, palah: to distinguish, make separate, or treat differently.

Peculiar Treasure — H5459, segullah: a valued possession belonging especially to its owner.

Biblical holiness is not an abstract feeling of religious devotion. Holiness is set-apartness. Something holy has been claimed, distinguished, and reserved for God’s purpose. A holy people therefore cannot be understood apart from the separation God established between them and the other peoples of the earth.

God did not merely give Israel a religion that could be added to the customs of surrounding nations. He formed Israel as His covenant people, gave them His law, placed His name upon them, appointed their national order, and commanded them to remain distinct. Their worship, marriage, government, economics, agriculture, diet, Sabbaths, judgments, and relationship with other peoples were all governed by that covenant.

The modern church commonly reverses this truth. It treats holiness as an inward sentiment while condemning every outward distinction as hatred, pride, or legalism. It speaks of a universal people without ancestry, covenant history, national order, or inherited obligation. It turns Israel into a religious figure of speech and then transfers Israel’s promises to anyone who adopts the approved religious profession.

Scripture does not begin there. Scripture begins with a God Who divides.

God divided the light from the darkness. He divided the waters above from the waters beneath. He divided the dry land from the seas. He divided clean from unclean, holy from profane, Israel from the nations, and the faithful from the rebellious. Biblical order depends upon distinctions being recognized and maintained.

When those distinctions are erased, holiness is erased with them.

A People Chosen and Known in Covenant

Israel’s separation did not originate in Israel’s imagination or national pride. It originated in the sovereign purpose of God.

“You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.” —Amos 3:2

The word translated families is H4940, mishpachah, meaning a family, clan, tribe, or kindred group. God did not tell every family of the earth that He had known them in the same covenantal manner. He said to Israel, “You only have I known.”

This exclusive covenant relationship brought both privilege and accountability. Israel was given the covenants, the law, the promises, the national calling, and the responsibility of serving God upon the earth. Because Israel was known and claimed by God, Israel was also judged according to the covenant.

Election never meant permission to live like every other nation. Election established the very reason Israel could not live like them.

“You shall be unto Me a peculiar treasure above all people: for all the earth is Mine. And you shall be unto Me a kingdom of priests, and a holy nation.” —Exodus 19:5–6

Peculiar treasure — H5459, segullah does not mean peculiar in the modern sense of strange or eccentric. It means a specially possessed treasure. Israel belonged to God in a particular covenant relationship.

A kingdom of priests was not a borderless religious society assembled from unrelated peoples. It was a nation descended from the fathers, brought out of bondage, gathered before God, and placed under His covenant. It was holy because it had been set apart.

“The Lord has chosen you to be a peculiar people unto Himself, above all the nations that are upon the earth.” —Deuteronomy 14:2

Chosen, peculiar, holy, and separate describe related parts of the same covenant fact. Israel was not chosen merely to believe different doctrines while becoming indistinguishable from everyone else. Israel was chosen to live under God’s order as His identifiable covenant kingdom.

Separation Was Established by God

The separation of Israel was demonstrated before the nation ever reached Sinai. During the judgments upon Egypt, God placed a visible distinction between His people and the Egyptians.

“I will sever in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end you may know that I am the Lord in the midst of the earth. And I will put a division between My people and your people.” —Exodus 8:22–23

The word translated sever is H6395, palah: to distinguish, separate, or make a difference.

God did not declare that the Egyptians and Israelites occupied the same covenant standing. He placed a division between them and demonstrated His power by treating the two peoples differently. The distinction was visible in their land, households, cattle, and experience of judgment.

The same truth appears throughout the law. Israel was commanded to distinguish between clean and unclean, holy and profane, lawful and unlawful, Israelite and stranger, covenant member and foreigner. Different laws governed different relationships because God had established different covenant standings.

Biblical justice is not the abolition of every distinction. Biblical justice judges every person and relationship according to the order God established.

The Nations Have Their Appointed Bounds

The existence of distinct nations is not an accident that the gospel was sent to correct. God divided the nations and appointed their bounds.

“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

Nations — H1471, goyim: nations, peoples, or political bodies.

Bounds — H1367, gebulah: a boundary, border, territory, or appointed limit.

Separated — H6504, parad: to divide, separate, or disperse.

The nations received their inheritances and boundaries, while Jacob was declared Yahweh’s portion. The passage does not present humanity as one undifferentiated covenant body. It presents nations with appointed inheritances and Israel with a particular relationship to the Lord.

Babel likewise demonstrates that enforced human consolidation is not automatically righteous. When men gathered themselves into a single centralized order, God confounded their language and scattered them. Genesis 11 does not establish every later distinction between peoples, for nations are already named in Genesis 10, but it does show God restraining centralized rebellion by dispersion. Scripture therefore gives no foundation for the doctrine that every boundary is evil or that religious, political, and cultural consolidation is inherently holy.

God’s kingdom brings righteous order under Christ. It does not vindicate Babel’s ambition to gather mankind into a man-governed system with one voice, one power, and no God-ordained limits.

Israel Was Not to Become Like the Nations

Israel’s continual temptation was not merely the worship of an occasional idol. Israel wanted to become like the surrounding peoples.

“That which comes into your mind shall not be at all, that you say, We will be as the nations, as the families of the countries, to serve wood and stone.” —Ezekiel 20:32

This was a rejection of Israel’s covenant identity. Israel wanted the customs, gods, government, morality, and social order of the other nations without the burden of remaining God’s peculiar people.

God’s answer was not that Israel was free to surrender its identity.

“As I live, says the Lord God, surely with a mighty hand, and with a stretched-out arm, and with fury poured out, will I rule over you.” —Ezekiel 20:33

Israel could violate the covenant, but Israel could not annul it. Israel could imitate the nations, but Israel could not cease being accountable as the people God had claimed. The desire to become like every other people brought judgment precisely because Israel had been called to remain different.

This is the foundation of the entire question. Separation is not a human attempt to improve upon God’s order. The refusal to remain separate is a revolt against the order God already made.

The Covenant Contains Blessings and Curses

The covenant law plainly states what would happen when Israel obeyed and what would happen when Israel rebelled.

“If you are willing and obedient, you shall eat the good of the land: but if you refuse and rebel, you shall be devoured with the sword: for the mouth of the Lord has spoken it.” —Isaiah 1:19–20

Obedience brings order, protection, abundance, and national strength. Rebellion brings weakness, debt, oppression, foreign domination, war, famine, pestilence, and dispossession.

These judgments were not accidents that God failed to prevent. They were covenant curses pronounced beforehand.

“If you will not hearken unto Me, and will not do all these commandments…I will set My face against you, and you shall be slain before your enemies: they that hate you shall reign over you.” —Leviticus 26:14, 17

God did not merely say that Israel’s enemies might become stronger through superior planning. He said that He would set His face against disobedient Israel and allow those who hated them to reign over them.

Deuteronomy 28 gives the same warning in greater detail:

“The stranger who is within you shall rise above you very high; and you shall come down very low. He shall lend to you, and you shall not lend to him: he shall be the head, and you shall be the tail.” —Deuteronomy 28:43–44

Stranger — H1616, ger: a sojourner, guest, resident stranger, or person dwelling among another people.

The problem in this passage is not the mere presence of a stranger. The law provided specific justice and protection for the lawful stranger. The curse is the reversal of covenant order: the stranger rises above Israel, Israel descends beneath him, the stranger becomes the creditor, and Israel becomes the debtor. The head becomes the tail.

“Moreover all these curses shall come upon you, and shall pursue you, and overtake you…because you did not hearken unto the voice of the Lord your God, to keep His commandments and His statutes which He commanded you.” —Deuteronomy 28:45

The curse continues:

“Therefore you shall serve your enemies which the Lord shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things.” —Deuteronomy 28:48

The Lord sends the enemy. Israel’s national decline cannot be understood merely as the success of foreigners, the corruption of politicians, the conspiracy of rulers, or the failure of military defense. Those may be instruments, but the covenant identifies the governing cause: Israel abandoned God’s law, and God withdrew His protection.

God Uses Other Nations as Instruments of Judgment

When Israel rejected the gentle waters of God’s order, God brought the overflowing waters of Assyria.

“Because this people refuses the waters of Shiloah that go softly…now therefore, behold, the Lord brings upon them the waters of the river, strong and many, even the king of Assyria.” —Isaiah 8:6–7

Assyria was not acting outside God’s government. Assyria became the rod through which judgment came upon a rebellious people.

Jeremiah delivered the same message to Judah:

“Out of the north an evil shall break forth upon all the inhabitants of the land. For, lo, I will call all the families of the kingdoms of the north, says the Lord; and they shall come.” —Jeremiah 1:14–15

God then states the cause:

“I will utter My judgments against them touching all their wickedness, who have forsaken Me, and have burned incense unto other gods, and worshiped the works of their own hands.” —Jeremiah 1:16

Israel’s enemies did not create the covenant judgment. God called those enemies and employed them to execute what His law had already declared.

The prophets do not permit Israel to blame every calamity upon the strength, cunning, or wickedness of other peoples while refusing to examine Israel’s own rebellion. The enemies remain accountable for their conduct, but Israel must first understand why God allowed them to prevail.

National Dispossession Begins with Spiritual Rebellion

The loss of land, government, economic independence, and national authority does not begin at the border. It begins at the altar.

Jeremiah described a people who spoke the name of the Lord while refusing His truth:

“Though they say, The Lord lives; surely they swear falsely.” —Jeremiah 5:2

They retained religious language but rejected the judgments of God. They committed adultery, pursued covetousness, oppressed the weak, followed false gods, and refused correction. Their faces became harder than stone.

Therefore God declared:

“Their houses shall be turned unto others, with their fields and wives together: for I will stretch out My hand upon the inhabitants of the land.” —Jeremiah 6:12

The transfer of houses and fields was not separated from religious apostasy. Israel first forsook God’s order; afterward, God permitted strangers to possess what Israel had received.

A nation cannot permanently reject the God Who granted its inheritance while assuming it will always retain the inheritance. Possession of the land was joined to obedience within the land.

Israel’s Palaces and Sanctuaries Were Given to the Enemy

Lamentations does not describe God as an absent observer of Judah’s destruction.

The palace represents civil rule. The sanctuary represents religious instruction. When Israel persisted in rebellion, both institutions were surrendered.

The rulers ceased to govern according to God’s law. The priests and prophets ceased to teach the true cause of Israel’s condition. Civil authority and religious authority became instruments of confusion rather than guardians of covenant order.

“Her kings and her princes are among the nations: the law is no more; her prophets also find no vision from the Lord.” ​​ —Lamentations 2:9

This explains why a nation under judgment may have thousands of churches, religious broadcasts, seminaries, and ministers while remaining ignorant of its identity, sin, and duty. Religious activity is not proof that the Word of the Lord is being taught.

The False Gospel of Modern Diversity

Modern universalism rarely announces that it intends to abolish Israel, the covenant, or holiness. It begins with orthodox-sounding declarations about biblical authority, love, unity, reconciliation, and the image of God. It then interprets every one of those doctrines through a modern ideology of compulsory inclusion.

Biblical authority does not mean every interpretation placed beside a Bible verse is biblical. A doctrinal statement may affirm inspiration and inerrancy while using Scripture to teach the opposite of its covenant structure. 2Timothy 3 establishes the authority and usefulness of Scripture; it does not establish a mandate to erase the peoples, families, inheritances, and boundaries Scripture itself records. 2Peter 1 confirms the divine source of prophecy; it does not turn covenant prophecy into a universal diversity policy.

The authority of Scripture requires its audience, vocabulary, covenant, history, and prophetic background to be honored. Quoting a true verse beside a false conclusion does not sanctify the conclusion.

The false diversity gospel makes several related substitutions:

• It substitutes a universal religious association for the physical covenant people.

• It substitutes social inclusion for holiness.

• It substitutes racial reconciliation for the reconciliation of the divided houses of Israel.

• It substitutes emotional approval for lawful love.

• It substitutes institutional politeness for prophetic courage.

• It substitutes an undefined spiritual Israel for the descendants to whom the covenants and promises pertain.

This is not merely an emphasis upon kindness toward others. Scripture commands justice, mercy, honesty, hospitality, and protection of the lawful stranger. The error begins when those duties are used to deny that Israel was chosen, that covenant inheritance descends through the fathers, that nations have boundaries, and that holiness requires separation from idolatry and corruption.

Covenant Inheritance Is Not Universal Religious Membership

Paul identified the people to whom the national covenant possessions belong:

“My brethren, my kinsmen according to the flesh, who are Israelites; to whom pertain the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom concerning the flesh Christ came.” —Romans 9:3–5

Paul did not define Israelites as unrelated believers who had acquired a new spiritual ancestry. He called them his kinsmen according to the flesh. Adoption, glory, covenants, law, service, promises, fathers, and the coming of Christ are joined to that people and their covenant history.

Yet physical descent by itself does not excuse unbelief or rebellion.

“They are not all Israel, which are of Israel.” —Romans 9:6

This does not turn unrelated peoples into Israel. It narrows covenant standing within Israel to the faithful and obedient remnant. Birth establishes the family and national relationship; faith and obedience distinguish the approved remnant within that people.

Jesus Christ’s words concerning His family teach the same order:

“Whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother.” —Matthew 12:50

Jesus did not erase fleshly identity. He refused to treat physical nearness as a substitute for obedience. Membership in the faithful household is not birth without obedience, but neither is it an invented religious identity without the covenant family.

Gentiles and the Restoration of Dispersed Israel

The word Gentiles — G1484, ethnē, is the plural of ethnos, meaning nations or peoples. The word does not carry one fixed racial meaning in every passage. It does not mean “non-Jew” either. Context must determine whether it describes foreign nations generally, pagan nations, or dispersed Israelites living among the nations. Approximately 85% of the time the context of the ‘Gentiles’ is referring to Israelites.

The house of Israel was divorced, scattered, and made to live among the nations. Hosea declared that they would be called “not My people,” yet in the place where that judgment was spoken they would later be called “the sons of the living God” (Hosea 1:9–10). The same people who were cast off were promised restoration.

This prophetic background governs Ephesians 2.

“Remember, that you being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” —Ephesians 2:11–12

Aliens — G526, apallotrioō: estranged, alienated, or shut away from fellowship.

Commonwealth — G4174, politeia: citizenship, civic order, or the condition and rights of citizenship.

Strangers — G3581, xenos: foreign, strange, a guest, or one outside the household.

These people had become estranged from Israel’s commonwealth and covenants. Paul’s language is the language of dispossession and restoration. The covenants of promise were not newly invented for an unrelated universal body. They were the covenants from which dispersed Israel had become alienated through national apostasy.

“But now in Christ Jesus you who sometimes were far off are made near by the blood of Christ.”
—Ephesians 2:13

“Far off” is prophetic language for the scattered. Jesus Christ brings the far-off house near, not by abolishing the fathers and covenants, but by fulfilling the promises made to them.

“For He is our peace, Who has made both one, and has broken down the middle wall of partition between us.” —Ephesians 2:14

The both are understood from the divided kingdom and the prophets: the house of Judah and the house of Israel, the near and the far, the circumcision and the uncircumcision. Ezekiel 37 had already promised that the stick of Judah and the stick of Joseph would become one in God’s hand. Jesus Christ’s one new man is the reconciled covenant people under one King.

The passage must not be torn from that history and made to teach that Jesus abolished every national or created distinction. Christ destroyed the enmity that barred the restoration of His scattered people. He did not make Babel the model of His kingdom.

“Now therefore you are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God.” —Ephesians 2:19

The strangers in the covenants are restored as fellow citizens. They are not told that citizenship, household, covenant, or ancestry have become meaningless. They are brought back into the household from which they had been estranged.

Jesus Christ Came to Confirm the Promises Made to the Fathers

“Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.” —Romans 15:8

Jesus Christ did not come to apologize for God’s election of Israel. He came to confirm the promises. He came as the Shepherd of Israel, the Son of David, and the Mediator of the new covenant promised to the house of Israel and the house of Judah.

“Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah.” —Jeremiah 31:31

Hebrews 8 repeats the same promise and names the same houses. The new covenant changes the administration of the covenant and writes God’s law upon the heart; it does not silently replace the named covenant people with a universal institution.

The gospel therefore announces the arrival of Israel’s King, the recovery of the lost sheep, the forgiveness of covenant transgression, the reunion of the divided houses, and the restoration of the kingdom under Christ. It is not the announcement that every distinction God made has become a sin.

Love Does Not Abolish Law or Separation

Modern theology commonly presents love as the power that cancels boundaries, suspends judgment, and forbids separation. Scripture defines love through the commandments of God.

“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength…You shall love your neighbor as yourself.” —Mark 12:30–31

Jesus ​​ our Christ quoted the law. He did not replace it. The command to love one’s neighbor comes from Leviticus 19, where love includes rebuke:

“You shall not hate your brother in your heart: you shall surely rebuke your neighbor, and not suffer sin upon him.” —Leviticus 19:17

Love is not silence in the presence of sin. Refusing to warn a brother allows sin to remain upon him. Lawful rebuke is therefore an act of covenant love.

The Good Samaritan likewise teaches mercy, not the abolition of every covenant boundary. The priest and Levite withheld the help they should have given. The Samaritan acted with compassion toward the wounded man. Jesus Christ asked which man became neighbor to the victim, and the answer was the one who showed mercy.

The parable condemns hardness of heart and self-justification. It commands practical mercy toward the person in need. It does not teach that nations, covenants, inheritances, religions, and household government no longer exist.

Biblical love is not sentimental universalism. It does not call evil good, place the wolf inside the sheepfold, or forbid righteous judgment.

The same Jesus Who showed mercy rebuked hypocrites, exposed false teachers, pronounced judgment, and drove corrupt merchants from the temple. Servant leadership includes humility and care, but it also requires authority, discipline, correction, defense of the flock, and courage in the face of opposition.

Love without law becomes indulgence. Mercy without judgment protects the offender and abandons the victim. Unity without truth joins what God commanded His people to put away.

The Gospel Does Not Flatten Every God Ordained Distinction

The same method used to erase Israel’s covenant identity is often used to erase other distinctions. A true statement about equal worth or shared accountability is expanded until different offices, duties, and jurisdictions disappear.

Male and female were both created by God and both stand accountable before Him. Yet equal worth does not mean identical office. Adam was formed first; Eve was made as a suitable help for him. Scripture preserves male headship in the household and the authoritative teaching office of the assembly while honoring women as wives, mothers, teachers of younger women, workers, prophetesses, helpers, and faithful servants of the kingdom.

Deborah judged Israel. The Proverbs 31 woman governed her household and conducted business. Priscilla helped instruct Apollos in Acts 18. None of these examples abolishes the order of the home or the male eldership established in the apostolic writings.

The principle is the same: salvation does not require God to repent of His Own order. Unity under Christ does not mean sameness of office, family, tribe, nation, inheritance, or calling. Holiness preserves rightful distinctions under one Lord.

False Prophets Hide the Cause

The prophets condemned ministers who assured the people that judgment would not come.

“The prophets prophesy lies in My name: I sent them not, neither have I commanded them…They say, Sword and famine shall not be in this land.” —Jeremiah 14:14–15

Modern doctrines may use different language, but the deception remains the same whenever the people are taught that they will escape the consequences of national rebellion without repentance. A doctrine that promises removal before tribulation can serve the same purpose as the ancient assurance that sword and famine would never enter the land.

Lamentations adds:

“Your prophets have seen vain and foolish things for you: and they have not discovered your iniquity, to turn away your captivity.” —Lamentations 2:14

To discover Israel’s iniquity is to uncover it and make it known. A faithful ministry identifies the violation of God’s law so the people may repent and the captivity may be turned away.

A false ministry substitutes invented causes. It says judgment comes because the people have not blended enough, surrendered enough boundaries, or accepted enough foreign religious and moral customs. It condemns separation while excusing idolatry, usury, adultery, lawlessness, covetousness, dishonest judgment, and the abandonment of covenant order.

The minister who will not identify the transgression cannot show the people the way out of captivity.

Human Force Cannot Cancel a Divine Judgment

Once Judah finally recognized that Babylon posed a real danger, some believed the answer was military resistance and an alliance with Egypt. Jeremiah warned that no military plan could overturn what God had decreed.

“Do not deceive yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. For though you had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.” —Jeremiah 37:9–10

The lesson is not that defense is always unlawful. The lesson is that weapons, political movements, legislation, economic programs, and military alliances cannot save a people from a judgment God has imposed because of covenant rebellion.

If God has withdrawn His protection, merely attacking the instrument of judgment will not remove the cause. Another instrument will arise. Exposed officials will be replaced by others. Defeated policies will return under new names. Laws will remain unenforced. Institutions will continue serving the same rebellion.

The first battle is therefore not against flesh and blood. The first necessity is that Israel confess its own sin and return to the God Who delivered, established, and protected the nation.

Victory Does Not Come Through Surrender or Empty Activism

Two false solutions continually present themselves. One demands surrender in the name of peace: disarm, submit to international rule, and trust that hostile powers will become harmless when no resistance remains. The other trusts mass demonstrations, political publicity, exposure campaigns, and human force to accomplish what repentance has not accomplished.

One solution abandons lawful defense. The other mistakes human activity for covenant restoration. Neither reaches the root.

Paul identified the real character of the conflict:

“We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wickedness in high places.” —Ephesians 6:12

These rulers and powers operate through thrones, governments, courts, institutions, financial systems, and religious authorities. The passage does not require belief in invisible fallen angels. Paul directs attention to organized wickedness occupying positions of rule.

The armor of God is overwhelmingly defensive: truth, righteousness, preparation in the gospel of peace, faith, and salvation. The offensive weapon is plainly named:

“The sword of the Spirit, which is the Word of God.” —Ephesians 6:17

Prayer accompanies the Word, including prayer that the gospel be spoken boldly. Victory begins when the truth of God is proclaimed without fear, believed by the people, and carried into the seats of civil authority.

The Word Must Reach the Rulers

Paul’s imprisonment carried him into Rome, where the gospel became known in Caesar’s court.

“The things which happened unto me have fallen out rather unto the furtherance of the gospel; so that my bonds in Christ are manifest in all the palace, and in all other places.” —Philippians 1:12–13

Paul did not regard his confinement as proof that the gospel had failed. His bonds placed his testimony before rulers and encouraged other brethren to speak the Word more boldly.

The kingdom gospel is not merely private advice for individuals. It declares the authority of Jesus Christ over households, assemblies, rulers, and nations. Civil leaders cannot govern righteously while ignorant of the law of God. Respect for the Bible is insufficient when its judgments are never learned or applied.

The objective is not a clergy-controlled state or forced conversion. It is that rulers acknowledge the authority of God, judge according to His law, protect the innocent, restrain evil, and order the nation under Jesus Christ rather than borrowing the moral and political systems of hostile powers.

Ahaz Imported the Order of the Nations

King Ahaz saw an altar in Damascus and ordered a copy built in Jerusalem. He retained religious ceremonies while replacing the pattern God had established with one borrowed from a foreign power (2Kings 16:10–16).

This is the pattern of apostasy: the nation continues to use God’s name while reconstructing its institutions after the systems of other peoples. Foreign standards are imported into worship, education, economics, law, government, and social order because those nations appear powerful or successful.

2Chronicles identifies the result:

“The Lord his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives.” —2Chronicles 28:5

Ahaz borrowed from Damascus; afterward, captives were carried to Damascus. He sought help from Assyria, stripped treasure from the house of the Lord to purchase that help, and received distress rather than deliverance.

“For the Lord brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed greatly against the Lord.” —2Chronicles 28:19

The foreign system Israel admired became the instrument of Israel’s humiliation. The gods Ahaz credited with Syria’s strength became “the ruin of him, and of all Israel” (2Chronicles 28:23).

The warning remains. When a covenant nation imports the religion, economics, propaganda, morality, and governmental ideals of powers hostile to God, those borrowed systems do not save it. They uncover it, weaken it, and prepare its bondage.

Hezekiah Demonstrates the Way of Restoration

The reign of Hezekiah supplies the contrast. 2Chronicles 29 through 31 records a ruler who reopened the house of the Lord, restored lawful worship, called the people to sanctify themselves, removed uncleanness, kept the Passover, destroyed idolatrous objects, restored the appointed service, and ordered the nation according to God’s commandments.

The restoration proceeded from the throne through the priests and Levites to the people. Civil authority did not pretend that religion was irrelevant to national life. The king used his office to restore the worship and law of the God of Israel.

Hezekiah did not purchase safety by copying Assyria. He did not surrender Judah to an international government. He did not trust public demonstrations to substitute for repentance. He turned the nation back to God.

This is the pattern of victory:

• The Word of God is proclaimed boldly.

• Rulers hear and acknowledge it.

• False worship is removed.

• The lawful service of God is restored.

• The people sanctify themselves.

• Covenant duties are resumed.

• The nation seeks the Lord together.

• God defends and prospers the order that honors Him.

National deliverance begins with national repentance and lawful restoration.

Daniel Confessed Israel’s Sin

Daniel did not begin by condemning Babylon. He began by confessing the sins of his own people.

“We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from Your precepts and from Your judgments.” —Daniel 9:5

He acknowledged that Israel had refused both the law and the prophets who called them back to it.

“All Israel has transgressed Your law, even by departing, that they might not obey Your 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.” —Daniel 9:11

Daniel called the curses an oath written in the law. The covenant contained both the blessings and the curses. God’s faithfulness required Him to fulfill both.

“The Lord our God is righteous in all His works which He does: for we obeyed not His voice.”
—Daniel 9:14

True repentance does not accuse God of injustice for executing the judgment He announced beforehand. It acknowledges that God is righteous, Israel has sinned, and the curse came because the covenant was broken.

Only after making that confession did Daniel pray for deliverance:

“O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Your Own sake, O my God: for Your city and Your people are called by Your name.” —Daniel 9:19

Israel’s hope rests not in Israel’s righteousness but in God’s mercy, His covenant, His name, and His faithfulness.

Judgment Is the Chastening of Sons

The doctrine of covenant chastisement did not end with the Old Testament.

“Whom the Lord loves He chastens, and scourges every son whom He receives. If you endure chastening, God deals with you as with sons.” —Hebrews 12:6–7

Chastening is evidence of sonship and ownership. God corrects the people He has claimed.

“He for our profit, that we might be partakers of His holiness.” —Hebrews 12:10

The purpose returns directly to holiness. Israel is chastened because Israel abandoned its set-apart condition and adopted the ways of the nations. God’s correction is intended to restore His people to the holiness from which they departed.

“No chastening for the present seems to be joyous, but grievous: nevertheless afterward it yields the peaceable fruit of righteousness unto them which are exercised thereby.” —Hebrews 12:11

The invasion, dispossession, indebtedness, political subjection, and cultural confusion of a covenant people are not good in themselves. They become instruments of good when they bring that people to repentance and restore the peaceable fruit of righteousness.

Deliverance Restores Israel to Holy Service

The answer is not annihilation, permanent captivity, or the final erasure of Israel among the nations. The covenant purpose is correction, repentance, deliverance, and restored service.

Zacharias prophesied:

“Blessed be the Lord God of Israel; for He has visited and redeemed His people…that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He swore to our father Abraham.”
—Luke 1:68, 71–73

The promised deliverance was tied to the fathers and to the holy covenant. Its purpose was plainly stated:

“That He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life.” —Luke 1:74–75

Deliverance does not free Israel to resume rebellion. It frees Israel to serve God in holiness and righteousness. Redemption restores the covenant purpose; it does not abolish it.

The Way Back Is Repentance

The remedy remains the one God gave to Solomon:

“If My people, which are called by My name, shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” —2Chronicles 7:14

The promise is addressed to My people. It requires more than prayer. The people must humble themselves, seek His face, and turn from their wicked ways.

The land cannot be healed while the people defend the sins that brought judgment upon it. Covenant order cannot be restored while the people demand the right to remain indistinguishable from every other nation. Holiness cannot survive where every boundary God established is condemned and removed.

Israel was set apart by God. When Israel abandons that separation, God permits the order to be reversed. Strangers rise; Israel descends. Enemies rule; Israel serves. Houses, fields, institutions, and authority pass into other hands. False prophets conceal the cause while promising peace.

Yet judgment is not proof that God has forgotten His covenant. It is proof that He remembers it.

The same covenant that declares the curse also promises restoration. The same God Who sends chastisement promises to hear when His people repent. The same Lord Who permits enemies to rise can remove them. The same hand that scatters can gather. The same law that exposes Israel’s rebellion defines the order to which Israel must return.

Israel’s hope is not found in blending more completely with the nations. It is found in becoming once again what God appointed Israel to be:

A peculiar treasure.

A kingdom under God.

A holy nation.

A people set apart.

Part Two — Common Reactions and Stumbling Blocks

There are many things from which we are commanded to remain separate. In this study, however, we are going to examine all the verses showing that we Anglo-Saxon, Celtic, Germanic, Scandinavian, European Caucasian Israelites are to remain separate from the other races, and that the redemption, covenants, promises, Gospel, history, and heritage of Scripture are exclusively to, for, and about Israelites.

Many of you have not yet been given eyes to see who is who in Scripture.

We do not have the time or space in this study to prove that we are True Israel, or that the Jews are Edomites, Idumeans, and Khazars. You can examine the evidence concerning who is who by going to the “Who’s Who” section on the website main menu (or see links at the end of this document).

For now, if you will at least entertain the possibility that we are the Israelites of the Bible, and that we Israelites are commanded to remain separate from other peoples, you will understand these Scriptures much better. This Bible is about our people and our God.

I pray that you will join us and honestly examine the evidence. You are free to continue believing whatever you choose, but if what you believe is error, would you not want to know? Would it not be wise to return to Yahweh’s Way?

Keep in mind that Scripture teaches against what this society, the world system, the Communists and Liberals, the United Nations and world planners, the television media, the schools, and the denominational “churches” all agree with and promote.

How can the “churches” be teaching God’s Word when they agree with the world system?

John warned, “Love not the world, neither the things that are in the world.” James declared that friendship with the world is enmity with God. Revelation commands, “Come out of her, My people.”

The Biblical System is the opposite of the World System and the denominational “churches.” This study will reveal that opposition.

This study will be regarded by the world, society, the “churches,” and most readers as racist and anti-Biblical. Yet according to God’s Word, there are differences among the races. God separated Israel from the other peoples, forbade Israel to make marriages with them, and commanded that they not be admitted into the congregation of Israel.

There is no hate toward the other races in this study. It is not a crime to love your own people, and loving your own people does not mean that you hate other races. Yet society has conditioned people to respond with accusations and name-calling whenever anyone challenges what the world accepts.

Therefore, if you want to call me a bigot, then so be it. I intend to live “by God”—not by man, the world system, the prevailing social order, or denominational “church” doctrine.

The truth is the truth, and the truth has always been controversial.

If you have been taught that all races are equal, that God loves everybody in exactly the same covenantal manner, and that racial mixing is acceptable to Him, then you are likely to be offended by this study. You may refuse even to examine the evidence. Once again, it is your responsibility to discern the truth according to the Word—not according to what your preacher says or what society accepts.

The fact that you, the churches, and society believe that all races are equal and that God shows no partiality among them does not make that belief true. This is especially so when the beliefs of the “churches” and society contradict Scripture while agreeing with the objectives of Communism and the World Planners. Such teachings cannot be brought into alignment with God’s Word merely because they have become socially acceptable.

The world system, society, and the Global Elites do not uphold, worship, and praise Jesus Christ. They do, however, uphold and promote universalism and multiculturalism.

The “churches” are no different. They also support universalism and multiculturalism. They imagine that they uphold, worship, and praise Jesus Christ, but they do not, because the Jesus and doctrine presented by the “churches” are not the Jesus and doctrine of Scripture.

Jesus Christ Himself warned:

“Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.”

John wrote in Revelation that the Adversary has deceived the whole world.

Therefore, ask yourself: If the world system, society, the antichrist Global Elites, and the “churches” are all in agreement with one another, where should you expect to find the truth?

The truth is in God’s Word. You must examine the evidence and remain open to the possibility that you have been taught in error.

Let’s get started.

Through the New Testament there are many topics and words that originate in the Old Testament. In the Old Testament there are words such as “promises”, “know”, “elect”, “called”, “chosen”, “seed” and variations of them which are generally agreed to refer only to the Israel nation. We have to ask if there is adequate reason to suggest a switch that might allow the equivalent Greek words to apply to some multi-racial church in the New Testament. Churches have had to dream up doctrines and interpretations to circumnavigate these things, and people accept these 'church' doctrines because they have been pre-conditioned to do so. When presented with anything different, they have varying reactions, and we will systematically look at the most common of these.

To use words like 'deception' and 'another Gospel' cannot be done lightly. These are very serious considerations and if the weight of biblical evidence is accepted, then the popular teachings must have cultist elements.

God has told us that He will do nothing He does not reveal first to His servants, the prophets of Israel. He will fulfil His Word to Israel. Any mention of the exclusiveness of Israel will cause immediate (and common) reactions among Christians who think they know their Bible. Now we can have a look at some of these common reactions.

REACTION ONE [THE MOST COMMON].

“Yes, that is true, but God was speaking to them, and not to us. Now God is speaking to everyone”.

This would be the thought of the majority of church-going people today, especially those who have no idea of their Anglo-Saxon/Celtic/Israel identity; something that is shown clearly through the old Church of England prayer book.

As soon as it is asked, “When in this church age did God’s speaking change from ‘them’ to ‘everyone’?”, there is no answer at all. If this question cannot be answered from Scripture, then it has no basis.

It would be profitable for any who would like to retain this particular thought and reaction, to look at the root word “grapho” that is used in the New Testament 194 times. It would be profitable too, to look at “written” in a concordance where it will be seen afresh that many times the basis of all doctrine is “it is written”. “It is written” means “written in the Old Testament” and so these New Testament quotes also are addressed to Israelites.

If the basis of a belief or doctrine appears to be in the New Testament alone, it must be suspect because it is not written in the Law, the Psalms and the Prophets. This is important because there are a number of such ideas that are generally accepted, but which do not have "it is written" as a basis. In fact it might be said that most of what is taught in the 'churches' has no foundation at all in the Law, the Psalms and the Prophets. Some traditional teachings cannot present a clear pattern of simple direct statements from the Old Testament to support these views. They rely mainly on fabricated “types”, “shadows” and analogies. Church Man’s tradition therefore is not established in the mouth of two or three witnesses as is required by Scripture. The word “Israel” cannot be changed to mean “non-Israel” (or even 'Spiritual Israel') just by making such a statement without having a foundation.

If a New Testament book, written in the ‘Christian age’, [for example, James’ Epistle to the Twelve Tribes] was written and addressed to Israelites, then either the writer was wrong or there would need to have been something that happened since Pentecost in order for men to be able to say, 'God is now speaking to everyone' [meaning every race]. There has been no such happening.

REACTION TWO

“Yes, but Israel has now become the church, so all these things belong to the church”.

This would say that “Israel” and “The Church” no longer have any connection and that Israel has vanished.

The church is supposed to consist of non-Israelites, the so-called “Gentiles”. However, the Hebrew words “goy” and “goyim”, upon which the “Gentiles” thought and concept is based, is also used of Israel. So “goy” does not always equate with so-called non-Israel “Gentiles”. The whole subject is simplified when we accept what we find, and when we build upon the right foundation and have the Cornerstone.

Ephesians 2:20 And are built upon the foundation of the apostles and the prophets.

The Cornerstone and this foundation all agree. Since “apostles” is put before “prophets”, this Scripture is used to say that New Testament apostles have new prophecy and doctrine that was not contained or forecast within the Old Testament. Just to say something like that does not make it fact. In the books of Galatians and Romans in particular, modern teaching says that the Apostle Paul has made a turn around from what is recorded in Acts where Paul tells King Agrippa that he spoke nothing other than what was said in the law and the prophets! In the books of Romans and Galatians Paul is now supposed to be writing to certain so-called Gentiles who are supposed to be non-Israelites. The internal statements show that each letter in the New Testament is written only to Israelites.

Let us look again at the Apostle Paul’s famous speech in Acts 13 which was made long after Jesus’ death and resurrection. Here, right in the New Testament age, Israel is still a genetic term. There is still no sign of “The Church” as this is commonly perceived.

Consider all the following underlined words from Acts 13:17-42:

v17  ​​ ​​​​ The God of this people of Israel chose our fathers,

v23  ​​​​ Of this man’s seed hath God, according to His promise, raised unto Israel a Saviour, Jesus.

v24  ​​​​ … the baptism of repentance to all the people of Israel.

v26  ​​​​ Men and brethren, children of the stock of Abraham,

v32,33 ​​ ..how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children,

v39  ​​ ​​​​ And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

In verses 24 and 39 we see the word “all” that most people like to generalise to include everyone on Earth. But the “ye”, and the context, nails it down to Israel alone as they are the ones to whom the Law of Moses was given. All the underlined words in these verses give a very specific definition of who is being addressed in the New Testament; it is always to a genetic Israel! We can no longer say that these children of the fathers, (Abraham, Isaac and Jacob), come from other stock. These are the people who had been under the Law of Moses! In the above passage, Paul was addressing those whom he described as MEN OF ISRAEL, who feared God. “The Church” has not replaced Israel, and it is formed out of Israelites only.

REACTION THREE

“The Gentiles are now adopted into Israel, so the promises made to Israel are now made to everyone who believes in Jesus”.

A short answer to this reaction is not possible because there are so many aspects to cover. These are covered as individual studies on “Gentiles”, “The church”, “Strangers” and “Adoption”, and the promises made to Abraham and his seed, in “Covenants". As mentioned before, the words translated as “Gentiles” in both Hebrew and Greek are used of Israelites and of Jews. The word is used for any nation in context.

When you understand that "Gentiles" is a Latin word that simply means 'nations' or 'peoples', and the context determines which 'nations' are the subject, then you will understand that the 'nations' being spoken of, in context, are the nations of the sons of Jacob Israel about 85% of the time. 10% of the uses are identifying the Adamic kindred nations to Israel, and the remaining 5% of the uses of 'Gentiles'/goyim, are speaking about Canaanites and Edomite Jews.

REACTION FOUR.

“It is said that the middle wall of partition between Jew and Gentile has been broken down so that all are now one in Christ.”

Here we have another hinge-point of much of what is taught in the evangelical churches today. But, in the Law, the Psalms and the Prophets, the partition is found to be between The House of Israel and The House of Judah. It is not between Israelites and non-Israelites [see Isaiah 11:13 “Ephraim shall not vex Judah any more”]. It can be shown that the House of Israel was punished by being “scattered” among the nations, and that any pattern showing a gathering or the joining together of Israel with non-Israel races cannot be found in prophecy. What is found frequently in Scripture is the joining of the House of Israel with the House of Judah. The scattered House of Israel is grafted back into the Olive tree with the House of Judah –[Romans 11:17-24]. Only an Olive tree of one kind can be grafted back into another Olive tree. Note what the word “back” infers; they were together once before, prior to Israel being divided into two kingdoms.

REACTION FIVE.

“The seed of Abraham has now become the seed of Jesus … it is now a spiritual seed”.

The promises were made to Abraham’s seed. This seed is named, “in Isaac” -[Gen 21:12]. The promises were therefore given to the Israelite people as a whole. Now, as Jesus was born an Israelite of the tribe of Judah, He is regarded as the seed of Abraham and of David [Matt 1:1]. But the promises were not specifically given to Jesus as the ‘one seed’ of Galatians 3:16. And, of course, Jesus had no ‘seed’. The word “seed” is always used in the physical sense in Hebrew and Greek as a collective noun. If Jesus were that 'one seed', then everyone between Abraham and Jesus would be disinherited, including Isaac and Jacob. Israel then, could not have existed as the seed of Abraham through Isaac and Jacob, if Jesus were that seed. A more accurate translation of Gal 3:16 reads:

And to Abraham and the seed of him the promises were spoken. He says not, ‘And to the seed of thee’ as of many, but as of one. And to the seed of thee which is anointed.

It is the seed of Abraham that is anointed [christ/christos] here, just the same as in the Old Testament, which also talks about “the holy seed”, in the collective. These were conceived that way.

REACTION SIX.

“The Jews are God’s natural children, but the members of the Church are God’s spiritual children”.

Two sets of parallel prophecies cannot be found in the Law, the Psalms and the Prophets, that is, there is not one set of promises to “natural” children and another to “spiritual” children. Therefore there cannot be any New Testament change. The promises made to the fathers are always presented as being fulfilled in “us their children”. Israelites are the children of the promise. There is only one promise in this respect. There is not any second similar promise found for non-Israel races. “The Jews” are not spoken by Jesus as being God’s children ever. Jesus said they originated “from below” and that the Devil was their father. Jewish Encyclopaedias claim the modern Jews descend from Esau.

“Edom is in modern Jewry.” —The Jewish Encyclopedia, 1925 edition, Vol.5, p.41

Genesis 36:8 ​​ Thus dwelt Esau in mount Seir: Esau is Edom.

​​ 

REACTION SEVEN.

“That seems to be true, but no one knows who is an Israelite today.”

2Timothy 2:19 “Never-the-less the foundation of God standeth sure, having this seal, Yahweh knoweth them that are His”. There is a holy [separate] people which are called in the Bible, “stone”, “elect”, “precious”, “above all other people”, and “which have now obtained mercy”. They are brethren [adelphos] from the womb and are anointed [christos]. They are born from above (that is, [anothen] begotten from above). The Bible does give marks of identification that are clear and unmistakable (marks of Israel). Along with the history, migrations, name changes, and prophetic marks and fruits, it is not hard at all to trace who Israel is and where they went.

REACTION EIGHT.

“This is all very well, but now everything is spiritualised.”

It is unfortunate for such a belief ^, that the Twelve Tribes of Israel keep appearing in the New Testament. So do the names Abraham, Isaac, Jacob, Israel and “The Fathers” and "we their children". In this present New Testament age they are not spiritualised away! To react this way is to say that Jesus and Paul are wrong. Paul said “unto which promise our twelve tribes, instantly serving God day and night, hope to come” - Acts 26:7. How could twelve individual tribes with differing destinies and prophecies be spiritualised into a singular “church” of all races?

REACTION NINE

“The law has been fulfilled, therefore nothing in the law applies any more.”

Jesus says in Matthew 5:17-18: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

The Law has different aspects. There is Mosaic Law and Levitical Law which are not the same thing, which is why the ignorant 'churches' have 'done away with' all the law of God. In Romans 13:8-10 we have a discourse about fulfilling the Law, which concludes with, “therefore love, is the fulfilling of the Law". This Scripture is sometimes quoted as proof that everything relating to the Law is finished, but verse 8 is about people, as individuals, fulfilling the Law by their actions. It is not about God fulfilling His covenants and promises. This is confirmed in Matthew 7:12 where Jesus is saying, “therefore all things whatsoever ye would that men should do unto you, do YE also unto them, for this is the Law and the Prophets”. Jesus has fulfilled what is written in the Law concerning Himself [Luke 24:44]. His sacrifice has fulfilled that part of the (Levitical) Law concerning sacrifices.

Possibly the short answer to the rest of the matter of fulfilling the Law is that heaven and earth has not yet passed away. When they are passed away, all will have been fulfilled. What has been written in the Law, The Psalms and The Prophets, will come to pass. The promises to the seed of Abraham still stand and will yet come to pass!

REACTION TEN

“Everyone is now the same because all are one in Christ Jesus.”

This epitomises the traditional teachings. Verses typically used are:

Gal 3:7 Know ye therefore that they which be of faith, the same are the children of Abraham.

Gal 3:26 For ye are all children of God by faith in Christ Jesus.

Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Gal 5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

Gal 6:15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

It sounds right at first glance, particularly when the pronouns are ignored. The “ye” are the people being addressed. That is why it is necessary to establish that the so-called 'Gentiles' in the Epistles were Israelites. There is no pattern through The Law, The Psalms and The Prophets to support this "all are one" sameness tradition taught in the 'churches'. It is not there, so something must be wrong with the traditional teaching. In both Hebrew and Greek, the word translated “all” here means “all of the context only”, not “all of everything else”. The same applies to words like “whosoever” and “every”.

REACTION ELEVEN

“It makes no difference now because all nations are blessed in Abraham. All is now of Grace.”

Some teachers actually do say this, believe it or not. Now, if this were true, it means that the Old Testament is invalid. It is like the Roman Catholic idea of saying that the Church is the authority rather than the Bible and yet quoting the Bible wrongly about Peter and the rock (which incidentally is a feminine word) to support their view. But to whom is God gracious if all is of grace? Is it every one of every race on Earth? Both Testaments deny this in the false teacher's “Brotherhood of Man” concept.

Exodus 33:19 .. and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.

Romans 9:15-18 For He saith to Moses, I will have mercy on whom I will have mercy, so then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy … therefore hath He mercy upon whom He will have mercy, and whom He will he hardeneth.

It is God who does the choosing, not man. This question of the Grace of God is a subject in itself; but the over-riding principle is the Sovereignty of God. It is “whom He will”.. To say glibly, “all is of grace” is to include everyone and to make a mockery of the Sovereignty of God! If redemption is for every man of every race, then the whole choice is man’s choice and this idea is “another gospel” -[2Cor 11:6 and Gal 1:6].

In the New Testament, “grace” refers to the Divine influence upon the heart. We can find no reference to God writing the Law on their hearts other than to Israel, nor can we find a word of prophecy about a new heart being given to any other than racial Israelites.

STUMBLING BLOCKS TO AN EXCLUSIVE ISRAEL

Earlier we looked at the general reactions which immediately spring to mind when the consistent pattern of Scripture about The Exclusiveness Of Israel is introduced to people. It is time now to look at the stumbling blocks that modern teaching put in our way. It is appreciated that people’s objections and concerns are very genuine and that such people are usually sincere. It is also recognised that it is difficult for people to “unlearn” what they have been taught for years. It is necessary to look at a selection of stumbling blocks that would represent most of those objections that are raised.

1. IT IS CONTRARY TO THE NATURE OF GOD

This is a sincere feeling that many have, but it has its origin in an unbalanced view of the character of God. Where there is continual emphasis on the Love of God and almost total neglect of the Righteous Judgements of God, this is understandable. The universalising of “all” and “every” beyond each context, together with the absence of teaching about the sovereignty of God, are the root cause of this feeling. In His nature, God is unchanging. That God should create vessels for different purposes is not readily acceptable to many people, but it is the clear teaching of Scripture. For example:

1. It is God who put the perpetual enmity between the seed of the serpent and the seed of the woman [Gen 3:15]. The worldly minded vs. The Christ-like minded.

2. It was Yahweh God who put a mark upon Cain and his offspring [Gen 4:15].

3. It was God who saved Noah and his family because Noah was (genetically) perfect in his generations [Gen 6:9].

4. God gave different destinies for Noah’s sons Ham, Shem and Japheth.

5. God even placed different “last days” destinies on each of the 12 Twelve tribes of Israel [Gen 49 and Deut 33].

6. We find scriptural discrimination between “men” as enosh (H376) or adam (H120), etc.

7. We find words for “men” that do not apply to women in both Hebrew and Greek (iysh and aner-an'ayr).

8. “Jacob have I loved and Esau have I hated” [Malachi 1:2,3 and Rom 9:13]. God’s hatred for Edom is for “all generations” so they could not be part of that “world” that God “so loved”.

9. God chose Israel and said they should not be reckoned among the nations -[Num 23:9] and the God of this people Israel chose our fathers [Acts 13:17]-exclusively!

10. And she shall bring forth a Son, and thou shalt call His name Jesus, for He shall save His people from their sins [Matt 1:21]. They were and are God’s people before they are saved.

2. “OF EVERY KINDRED, TONGUE, PEOPLE AND NATION”.

Rev 5:9,10 For You wast slain, and hast redeemed us to God by Your blood out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests: and we shall reign on earth.

Rev 7:9 I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne

NOTE: Attention is drawn to “out of” in the first verse and “of” in the second verse. Both are the same Greek preposition “ek” with a literal meaning showing it does not mean “all of every nation, peoples etc. on earth” but a people taken ‘out of’ them and not ‘of’ them. These two passages appear to stand out against what has been presented so far, at first glance. It looks conclusive as a statement to say that before the Throne of God will stand people from every race on earth. This appearance is used as a basis for the teaching about universal racial salvation. Because this does not fit with any foundation in the Law, the Psalms and the Prophets, these verses require closer examination. Firstly, we must look at what this verse is fulfilling. We must ask if there is any stream of prophecy confirming the popular multi-racial view. If there is none, then the original prophecies must stand.

Exodus 19:5,6 ... ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine, and ye shall be unto Me a kingdom of priests, and an holy nation.

NOTE: In the Hebrew all people is plural with the article giving the meaning “all the peoples”.

These verses are addressed only to Israel, as are a multitude of other Old Testament prophecies.

The Apostle Peter tells us about the same singular, peculiar people also, showing confirmation of the Old Testament in the New Testament.

1Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people.

It must be registered that national terms may not be racial. And it must be remembered that Israel had twelve tribes that became scattered among other nations and peoples. Their languages became those spoken by their captors and later those of the nations amongst whom they were dispersed or scattered. This is from whence the people of Israel were re-gathered. They were from among every tribe, tongue, people and nation, as was prophesied. It is repeated again that there is no prophecy about all races being in the Kingdom of Heaven, or of any race being redeemed other than Israel. Others had no broken Law-covenant that required redemption. But Israel is redeemed “out of”, [not “of”] every kindred, tongue and nation and people. Most of the prophetical books speak consistently about the re-gathering of the House of Israel and the House of Judah. There is nothing about the modern concept of this being “Jews and Gentiles”. Both Houses were of the tribes of Israel. There were no Jews or "Gentiles" in either Houses of Israel or Judah.

The proof is in the regathering of all the tribes of Israel here, to this North American continent, where we became the city on the hill which all nations flowed unto because we are the only country founded upon Jesus Christ, and His laws, and our people spread the Gospel, and the world has been blessed through God's blessings upon us when we are in obedience. We are prophetic Jerusalem and we fit every single identifying mark of Bible prophecy.

Quoting R.K. Phillips in Incontrovertible Facts Of The Bible, we find:

This ‘Holy Nation’ was to be the next step in the re-establishment of the Sovereignty of the Kingdom of God on the Earth. This Sovereignty of God denotes a sphere of God’s rule and requires that:

1. It has a territory;

2. It has a people;

3. It has laws;

4. It has a King;

5. It has an economy;

6. It has an administration

All these things God was now about to give to the Children of Israel and at Sinai the people accepted God as their King, thus making them a holy nation. God has never rejected that Sovereignty over that throne or that nation.

If every race was included then this would all be meaningless. A number of commentaries refer to the redemption as that of the people who had once been redeemed from Egypt. The Exodus is the first place where there is mention of redemption [Exodus 15:13]. The redemption in Scripture is always that of Israel, and of Israel only. Bullinger’s Lexicon comments:

But now the People had been scattered among every kindred, and tongue, and people, and nation and therefore they must be redeemed from out of these the second time, like as it was to Israel in the day that he came up, out of the land of Egypt.

Isaiah 11:11 And it shall come to pass in that day that Yahweh shall set His hand again the second time to recover the remnant of His people from Assyria,…. and from the islands of the sea.

The re-gathering is always of His People and not of other races. ​​ Contrary prophecy does not exist!

The scene of Rev 5:9 is in heaven as it is in Rev 7:9. Here there is a great multitude “out of” all nations, and kindreds, and peoples, and tongues. It does not say people “of” all races; the word genos (races) is not used in this passage.

It may not be appreciated that Israel is spoken of as “the families of Israel”, the Tribes becoming nations.

Jeremiah 31:1 At the same time, saith Yahweh, I will be the God of all the families of Israel, and they shall be My people.

3. “ALL THE ENDS OF THE EARTH”

Isaiah 45:22 Look unto Me and be ye saved, all the ends of the earth.

The word translated as the earth is the Hebrew word “eretz” which is mostly translated as “country” or “earth” in the sense of a localised area, or that earth belonging to a people [for example, the land, (or earth), of Israel]. In context, this whole chapter is about Israel and no other. It certainly is not used in the generalised sense as the universalists who try to prove the expression “the ends of the earth” means every race or place on Earth. A quick look at the word “ends” in Hebrew and Greek will dispel this idea as it is fixed by grammar to refer to time, not place.

4. THE EXODUS

When Israel made the Exodus from Egypt, it is evident that some Egyptians, or some of mixed blood, came out with the Israelites. The claim has been made that these saw the miracles that God had done in the Land of Egypt, and so they joined themselves to Israel. These are then wrongly said to be “a type of non-Israelite Gentiles joining the church”. This mixed multitude was continually a problem within Israel. It should be remembered that these were not permitted to assemble with Israel, before God, because they were not Israelites. There are two expressions translated, “The congregation of the Lord”, namely the edah of Israel and the cahal of Israel, and this difference is important because they separate the mixed multitude travelling through the wilderness from the Israelites themselves.

5. “EVERYONE THAT THIRSTETH”

Isaiah 55:1 Ho, everyone that thirsteth, come ye to the waters …

The context shows this is addressed to Israel alone. The sure mercies of David [v3] indicate the people of whom He is commander. Concordances do not convey the meaning of this word “everyone” (kole), but there is a parallel where the Greek equivalent is considered in the next objection.

6. CORNELIUS

This man is used by many as an example of a so-called “Gentile” non-Israelite being saved. The place of birth, or citizenship (“Roman”) tells us nothing about race. But this man’s race can be determined by Scripture, even if he is not described as a “Jew” [or “Judean”]. In the AV of Acts 10:28, Cornelius is described as being of “another nation” but, the Greek text uses the word allophulos which is a compound of allos [another of the same kind], and phulos [a kindred tribe (phule)]. Note that phule = tribe does not equate with ethnos = race.

Cornelius was a devout man, we are told, and he feared [the] God, therefore he was one who could believe. According to Vine, devout means “careful as to the presence and claims of God”. So Cornelius knew the Old Testament claims of God upon Israel. We do not find 'devout' being used of people other than Israelites. Also, he feared “God” [Acts 10:2] and he prayed to [the] God and was heard by [the] God. “God” here is ho theos, the term used to denote the one true God. So, Cornelius was not a Roman polytheist! He was an Israelite! Another fact is that many of the Romans were of the Zarah branch of Judah.

7. PETER’S SHEET VISION

Universalists use the account of Peter’s sheet vision to suggest that the unclean animals in the sheet represent peoples of all races, but the rest of the chapter shows otherwise. That they are called “Gentiles” by translators in verse 45 only confirms that the wrong meaning is put on this word Gentile. Historically, the House of Israel, which was scattered among the nations, was considered unclean and common by those practicing the Jewish (Edomite, Tradition of the Elders, takanot) Judean religion. In saying that it was unlawful, Peter knew that what he was doing was contrary to the Tradition of the Elders in Judea. As will be shown later, Peter was being shown that the ten Tribes of The House of Israel would be cleansed under the New Testament. The animals in the sheet represented the unclean and uncircumcised members of the House of Israel. Not an all-you-can-eat buffet at the Golden Corral!

This vision in Acts 10 is also used to promote the idea that the prohibition against eating certain unclean meats is no longer valid. When Peter declares what God has shown him, God does not tell him that he should eat unclean meats, but that, God has showed me “that I should not call any man common or unclean”. The word 'another' in 'another nation' [v28] has already been covered above to show that this refers to people of the same kind. “Nation” here is phulos and not ethnos or demos which are often translated as “nation” and “people”. The distinction is noted by Vine under “nation” and refers to allos (another), and phulon (a tribe). Of the same nation.

Acts 10:36 The Word which God sent unto the children of Israel, preaching (proclaiming) peace by Jesus Christ

Note the limitation as to whom “The Word” was sent. This verse follows on to say that a start was made in the Holy Land and continued to the uncircumcised Grecians of the House of Israel [Acts 11:20]. This fulfilled the Word as being sent to all Israel, both Circumcision and Uncircumcision. In verse 35 we have “every nation” that, as the next verse explains, are the nations of Israel [the former tribes of Israel which were dispersed among all the other nations after Assyrian captivity]. This confirms what the Old Testament says about the Law and God’s word being given only to Israel. Israel was scattered among “every nation” [v35], and the Word [logos] was sent to Israel specifically, according to this verse. The Word of God was sent to Cornelius, as an Israelite. The “in every nation” of verse 35 is commonly and incorrectly given the general meaning of “every” as being “every race”, despite the fact that in both Hebrew and Greek, “every” in confined to the context people only. Cornelius was one of those who feared and believed God. He had that spiritual capacity within him from his conception. These men had the capacity to believe God and so could accept the ‘good news’ and become reinstated as God’s people. “All men” is thus all the men of dispersed Israel and all the men of the Judean nation who were of Israel.

Acts 10:43 To Him give all the prophets witness, that through His name whosever believeth in Him shall receive remission of sins.

The prophets did not witness or prophesy of redemption and remission of sins for all races. Evidently it is thought that they should have, according to the common popular doctrine. The prophets were giving witness about Jesus and Israel [v43].

8. THE ETHIOPIAN EUNUCH.

Here we have a man who went to Jerusalem to worship, and was returning and reading the Scriptures in his chariot. It was impossible for a non-Israelite to be returning from an exclusively Israelite feast. Although he was “of Ethiopia”, this says nothing about his race or genes; it only tells us where he was living. If he had been a black man, he would not have been allowed near the temple, as he would have been an alien. The Jews would have killed such a person immediately. We can see a similar thing when the Apostle Paul tried to take one who was suspected of not being an Israelite into the temple [Acts 8:21]. Would Phillip be sent to one who was not called by God and to one who “could not” receive the Word? Black people were not living in or anywhere near the Biblical areas, nor would they have been speaking Hebrew, Greek, or Aramaic. Nor owning parchments of the prophets. The weight of this passage says the Ethiopian was an Israelite, even if his residence was in Ethiopia. Most people do not realize that Ethiopia is Kush. Ethiopia was a White colonized country up until the mid 1800's. I'm sure your 'church' never taught you that!

9. THE WIDOW OF SAREPTA

Again, there is nothing conclusive to say the widow was not an Israelite in this passage [Luke 4:24-28]. The principle is no different to that given in Matthew 13:57 where Jesus did few mighty works in His hometown. There are however two points that should be noted:

1. The widow woman obviously knew that Elijah was a man of God, and she knew about sin and therefore the Law which was given only to Israel [1Kings 17:18].

2. Elijah was a prophet of Israel sent to Israel and he said to the woman, “Thus saith Yahweh God OF ISRAEL”.

10. “WHOSOEVER SHALL CONFESS ME”

Luke 12:8 And I say unto you, Whosoever shall confess Me before men, him shall the Son of Adam also confess before the angels of God.

The “you” Jesus is addressing is not the multitudes, but the disciples only. The word “men” is one of many Greek words translated as “men”. There are differing kinds of “men” and different words for “men,” in the original languages. Men may have differing origins and be of differing seeds and plantings. To deny this is to deny Jesus’ words. To deny and to teach differently is to deny Me before men. These things are not being taught today because they do not fit in with the “all” of the “all the world” universal doctrine.

11. THE WOMAN OF SAMARIA

This passage in John 4:12 is easily satisfied in the words, Art thou greater than OUR FATHER JACOB who gave us this well. She was a descendant of Jacob and thus was an Israelite. How anyone can use her place of residence to say she was a non-Israelite is hard to comprehend. Samaria contained a mixture of races by that time. In Acts 8:14 we can see that certain of the Samaritans received the Word of God. In the first verse we find evidence of the scattering abroad to Samaria. Samaria was the capitol of the northern House of Israel, which had been taken away to Assyria centuries earlier, the Assyrians placed other peoples in the land (2Ki 17:24), and there also remained a small remnant of Israelites in the land. Philip proclaimed the Word in Samaria as did Peter and John. Their proclamation to Israel was concerned with the Kingdom of God.

12. “EVERYONE THAT ASKS RECEIVES”

Luke 11:10 For everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

In the New Testament there are many places where we find words translated as “all”, “everyone”, “whosoever”, “every”, etc. In the Greek the situation is similar to that already pointed out to be the case in the Hebrew. We could take the meanings of these words as either:

[a] All of everything, or

[b] All of that part being spoken about.

We are not at liberty to choose which meaning suits us to prove a doctrinal position, but this is what most do. Usually it is done in ignorance or without thought because of the traditional teachings of the modern churches. We cannot mis-apply these words to suit ourselves. We can read the Scriptures from the viewpoint of generalisation or from differentiation, but both cannot be right at the same time. It is always necessary to take note to whom any passage is addressed. This defines the context of the passage. If Jesus isolates His disciples (as Israelites) saying such as, “I say unto you”, we should accept that He is not addressing non-Israelites.

We find that many of the stumbling blocks are based upon mis-understanding of “all”, “all men” “whosoever”, “every”, “everyone” and such words. Lexicons give much space in covering these words. In his coverage of “all” [Greek: pas] which is often translated in these various ways. Vine’s Expository Dictionary says:

Before proper names of countries, cities and nations, and before collective terms like Israel, it signifies either all or the whole, for example, Matt 2:3, Acts 2:36. Used with the article, it means the whole of one object. In the plural it signifies the totality of the persons or things referred to.

This totality only refers to that part which is the subject of the context. Thus all men [of Israel] cannot mean all of every race in the world. Thayer confirms this [under ref 3956]:

The words "world" and "all" are used in some seven or eight senses in Scripture, and it is very rarely the "all" means all persons, taken individually.

The important point to note is that the “all” is recognised as not being a universal “all”. Its precise restriction is the purpose of this book. From a note from Josephus [Wars 2:19.1] we read:

Here we have an eminent example of that Judahite language, which Dr. Wall truly observes, we several times find used in the sacred writings; I mean where the words “all” or “whole multitude”, etc., are used for much the greatest part only, but not so as to include every person, without exception; In considering all similar objections listed, this must be taken into account.

13. PENTECOST

Acts 2:21 And it shall come to pass that whosoever shall call upon the name of Jesus shall be saved.

Here we have another “whosoever” and so we must determine to whom the “whosoever relates”. This whole chapter is exclusive to the people to whom the prophet Joel made his prophecy. This was made to Israel so how can any say it was made to others? If every prophecy is made to everyone then we have a grey mass and everything is likewise an obscure grey. Nothing is ever clear! What would be the point of prophets giving different messages to different people if all people were the same?

The “whosoever” relates only to those to whom it is spoken. Peter makes this very clear in verse 36, “Let ALL THE HOUSE OF ISRAEL know that God …”. Who was he addressing? The “whosoever” and “all” is exclusive to that group. The “whosoever” and the “all flesh” cannot allude to anyone other than genetic Israelites.

At Pentecost some scattered Israelites came to Jerusalem from different countries. This does not say that they were from different races. Would they have come to the feast if they had been pagans or if they were following other cultural beliefs? Such would not even be permitted to enter the temple [Acts 21:28]. Yet this is said by churches to try to prove the generalisation that people of all races came to the feast. The bulk of the House of Israel had become scattered among other nations and the majority of these were to be reached later when the Gospel would catch up to them in Europe where they migrated. The gospel was to be proclaimed which began “from Galilee”-[Acts 10:37] and was “published through all Judea”. Jesus sent His disciples away to “the lost sheep of the House of Israel” and it is not unreasonable to suggest that some among those sought out attended the Feast of Pentecost. We read about Jews [Judeans] “dwelling” (katoikeo) in Jerusalem [Acts 2:5] and of others “dwelling” in other countries [Acts 2:9] attending Pentecost. To infer that nationality and race are always the same thing is far from honest! And, of course, the notion about the “Church” being a “Gentile” Church of non-Israelites following Pentecost is nonsense.

14. “GO INTO THE HIGHWAYS”

Matthew 22:9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

Again, the standard universalistic doctrine teaches this Scripture wrongly in an endeavour to say everyone of every race is included in this call. There is a lot more in these verses than meets the eye. The servants were told to go to the cross-roads [diexodos-dee-ex'-od-os] but instead they went to the ways [hodos]. Both words are translated as cross-roads (highways) in the KJV. At the cross-roads there is a separation place, but on the ways, or the path between two places there is no separation place. The Greek reads 'exits', or thru-out-ways of-the ways for diexodos. And 'roads' or ways for hodos. The consequence of going to the wrong place to invite people to the wedding, was to bring in people who were an un-separated mixture of two kinds. In verse 11 there is a man “not having on a wedding garment”. This suggests that one group does not have on the wedding garments and the consequence is that the evil or the bad guests are to be cast into outer darkness.

Where do the churches go today to preach? Do they go to the “hodos” (roads/ways) or to the “diexodos” (exits)? Should we be going to the lost sheep of the House of Israel as Jesus commanded His disciples? Should it not be with Israel to whom the New Testament is made? The New Testament still pertains to those who had the Old Testament and direct statements to the contrary cannot be found in Scripture. [Please read Jeremiah 31:31-34 to review the limitation given. The New Testament confirms this in Hebrews 8:8-9].

15. ALL MEN JUSTIFIED BY THE FREE GIFT

Romans 5:18 Therefore as by the offence of one, judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life.

Our prime consideration in this verse is the latter part because we are establishing the identity of these 'all men'. In all this book of Romans, the subject people are of the seed of Abraham according to the flesh [Rom 4:1] and so this book is not written to any others than Israelites. The subject people are indicated as “we” in this chapter and these people are identified as being Israelites. If there is any hesitation in acceptance of this statement, the reader should read, “The Exclusiveness of Israel” and read the sections on the exclusive nature of Israel in the book of Romans (links at end). In Romans 4:16 we read, “that the promise might be sure to all the Seed”. It is not to all seeds on earth, but to that particular seed (sperma) being addressed.

A similar situation occurs in Romans 7:6 “That we being delivered from the Law”. The pronoun “we” only refers to those to whom the Law had been given and the Law was given to Israel only, as a covenant. Because of this, the “all men” in this verse is applicable only to the seed of Abraham through Isaac, and to nobody else

16. “WHO WILL HAVE ALL MEN TO BE SAVED …”

1Timothuy 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth.

The earlier notes on “all” and “every” apply here. That it does not mean a blanket every person on earth is obvious from the fact that all men are not saved. In the following verses there are the words “who gave Himself a ransom for all” … and these words show that the “all” concerns only those who needed to be ransomed, that is, those who were under the Law which is exclusively Israelites.

17. “BUT THAT ALL SHOULD COME TO REPENTANCE …”

2Peter 3:9 … But is longsuffering to us-ward, not willing that any [that is, any of us] should perish, but that all should come to repentance.

Here we do not have the word “men” mentioned, but in its place we have 'any' the indefinite pronoun “tis” which denotes some or any person or object … any man … whomsoever, or certain men etc … see Strong G5100. “Certain men” are not “all men in general”.

Thayer [G5100] It indicates that the thing with which it is connected belongs to a certain class, or resembles it.

In this book Peter is writing to the one Holy Nation. He is writing to the strangers of his own blood. Peter again refers to “our Fathers” indicating that the people to whom it was written were the children of the Fathers, and so the “any” is racially exclusive. All men on Earth do not have “The Fathers” Abraham, Isaac and Jacob as their progenitors. In this passage Peter is pointing out that God is long-suffering to “US-ward” and not to “THEM-ward”. Peter is writing to an Holy Nation. He is not writing to “The Church” as a multi-racial group.

18. “SALVATION TO ALL MEN”

Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men.

The “all men” in this passage is the same as that in the passage above. It is again limited by those to whom it is addressed, namely God’s elect [Titus 1:1], and in Titus 2:14 we can see that this again limits the scope of all men to those who were given the law … “who gave Himself for US, that He might redeem US from all iniquity”.

19. “THE KINGDOM NOW INCLUDES EVERYONE”

Jesus told the disciples where told to go and proclaim “The Kingdom” and that the time was at hand. After His resurrection Jesus spoke to the Apostles about this Kingdom.

Acts 1:3 ... being seen of them forty days, and speaking of the things pertaining to the Kingdom of God.

This was the initial message of Jesus and He taught it right up to His ascension. But who is willing to teach this today? We hear much about the gospel of universal salvation, but this is not what Jesus taught. Try to find the gospel of universal salvation in the Law, the Psalms, and the Prophets. Then try to find it in the New Testament as the fulfilment of the Old Testament. “The Church” might seem to be an answer, but the fulfilment still has to be “in us their children” - [Acts 13:32,33]. If this is so, then The Church still has to be racial; the members still have to be “the children of The Fathers” (of Israel).

The disciples asked Jesus before His ascension, Lord, “wilt Thou at this time restore the Kingdom TO ISRAEL”? -[Acts 1:6]. Look again at this. To whom is the Kingdom to be restored? Is there ever a suggestion that any but genetic Israelites will be included in that Kingdom? The meaning of the word “Israel” includes “ruling with God”. If Israel was made up from all the nations, then who are the other nations over which Israel is to rule with God? Jesus used the word ‘salvation’ only twice, but 78% of the gospels are about the Kingdom.

Consider these expressions:

The KING  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ Is the King of ISRAEL.

The REDEEMER  ​​ ​​​​ Is the Redeemer of ISRAEL.

The HOLY ONE  ​​ ​​ ​​ ​​​​ Is the Holy One of ISRAEL.

The FATHER  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ Is the Father of ISRAEL [“My Son”].

Look in vain for these titles to apply to other than Israel in the Bible.

20. “THERE ARE TWO ISRAELS: ONE NATURAL, ONE SPIRITUAL”

To say that there is a natural Israel and a spiritual Israel is the only way out of the dilemma some people have in trying to fit their doctrines and prophecy together. Their dilemma arises from the wrong basic traditional teaching that:

[a] The Jews are National Israel, [or “Natural Israel” or “God’s natural people”].

[b] The Gentiles are The Church, [or “Spiritual Israel” or “God’s heavenly people”].

In a chapter of “The Exclusiveness of Israel”, and many other studies (links at end), it is shown that “The Jews” are not Israel and that the “Gentiles”, in context, are the Israelites. Obviously there are two groups of peoples concerned. There is no denying this. This is why it is so important to determine exactly who the two groups are. Because the 'churches' are NT Christians only, they don't understand these things. In the Old Testament there is no dispute about this. Israel separated into two Kingdoms:

[a] The House of Israel [ten northern Tribes] …. known as Ephraim.

[b] The House of Judah [two southern Tribes] … known as Judah.

These two Houses had enmity between them, and according to prophecy, they retain this enmity until unity is restored under the New Testament that the two Houses receive nationally. The timing of the reunion is at the time of the re-gathering of both Houses of all Israel. This began with the Good News, climaxed at the birth of America, and continues to this day, when our people come up out of the cults called 'denominational churchianity', and return to the true fold. Ephraim and Judah are unique identities, throughout Scripture from the time of the division of Israel into two Kingdoms, until the Gospel began to be preached unto the 'lost' sheep of the House of Israel.

Isaiah 11:12-13. ...and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

Here in the Old Testament we find two groups within all Israel which stay two national groups until the time given to once again become one group. They are still the two groups to whom the New Testament was given.

Hebrews 8:8-9 Behold the days come, saith Yahweh, when I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; …

There is no record in Scripture of the New Testament being made with any other two groups. This verse says that they are the same race with which God was involved in the Exodus from Egypt. Again we have definition in the words 'their fathers'. This gives a racial statement of meaning that cannot be spiritualised. The problem that then arises is, that if the covenant people were to be spiritualised into two different groups, one Israelite and the other non-Israelite, then one of the original two national groups would have to have vanished or the two combined before the appointed time.

Despite the fact that this cannot be found in prophecy in the Old Testament, or in the New Testament as fulfilment of prophecy, the belief about Jews and non-Israel Gentiles is still taught as being truth. In order to accommodate all races, the other doctrine had to be created and this is actively promoted.

This non-scriptural doctrine pre-supposes that non-Israel races need salvation from a broken law that they were not given to break in the first place. This idea cannot be found as a doctrine in either Testament.

The idea about all races needing redemption comes mainly from the misuse of “all”, “whosoever” etc. in the New Testament. But there is no denial that the non-Israel nations should be made subject to the Law of Christ. Jesus will rule with a rod of iron, and the nations will bring their glory to the New Jerusalem, but we are told that the other nations ruled will be outside that City.

The extra-scriptural doctrine about “Jews and Gentiles” arises from interpretations of the books of Romans and Galatians. But, the racial statements cannot be eliminated from these books, even if it is thought God should have given the covenants to every race on Earth. The expressions, “The House of Israel”, and “The Twelve Tribes” still are found through the New Testament.

In concluding his argument about the so-called “Jews and Gentiles”, the Apostle Paul says:

Romans 11:26 And so all Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away un-godliness from Jacob.

From whom? There is no mention about any but all Israel being saved. None other than the seed of Jacob are included in being turned from un-godliness. Other races can never be part of “all Israel” or “Jacob” or the 12 tribes.

Romans 3:30 Seeing that it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Those whom God would justify are shown to be:

[a] The Circumcision …….The House of Judah….the two tribes (Judah and Benjamin).

[b] The Uncircumcision … The House of Israel…..the other ten tribes.

The House of Israel had become dispersed among the nations and were known as the uncircumcision. They had become as strangers and aliens to the Judeans, but they were still Israelites by race.

To the Judeans who had the temple worship, the House of Israel was unclean and was despised.

Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

It is still to Abraham’s seed through Isaac that the promises were made. This includes all from Jacob to Jesus who believed God. All Israel is saved by Jesus, but it is personal belief in what God says and walking in His way that saves the individual person within that seed. The popular doctrine says the seed is only a spiritual seed which can be made up from all races.

Romans 4:16 ... to the end the promise might be sure to all the seed.

Paul is not talking about other races. It is always to the one seed of Abraham through Isaac and Jacob. These are the children of promise. Prophetically the New Testament is made only with the two Houses, the House of Israel and the House of Judah. Hebrews 8:8 shows the promise of the New Testament concerns only these two Houses. This is the fulfilment of Jer 31:31. Paul sums up the two parties, and declares:

Romans 9:4 Who are Israelites; to whom pertaineth the adoption.

All the objections in the world are not going to change what pertains to Israel or to the Word of Yahweh. This verse says Who ARE Israelites. “Adoption” and “grafting in” only applies to Israelites.

22. THE LORD’S PRAYER

When we pray as Jesus taught, “OUR Father which art in heaven, hallowed be Thy Name, THY KINGDOM come”, what are we saying?

Is the pronoun “our” referring to all races or to Israel?

Is God ever called the Father of races other than Israel?

Is Thy Kingdom ever other than the Kingdom over which the King of Israel will reign?

A close examination will indicate that the particular “Father” referred to is “Our Father”. It is not “their” father.

23. “THE ISRAEL OF GOD”- [Gal 6:16]

It is common to hear that the phrase, “The Israel of God” means The Church. This statement is used as a basis for sermons about universal salvation. It is so easy to make a wrong statement and then use that statement as a foundation. But being based on a wrong foundation, this doctrine cannot stand. The “Israel of God” means the Israel of the Supreme Divinity. It says nothing about God being the God of all the races. This book of Galatians is written to them that were under the Law, that is to Israel. There will be those who say that there is now a spiritual Israel as well as a natural Israel, as a way of promoting universal salvation. We have considered this above.

24. “STRANGERS CAN BECOME AS ISRAELITES”.

It is claimed by many that the word “strangers” indicates other than Israelites. In the Book of Peter we find this Apostle to the circumcision writes to “strangers scattered” as also does James, in the first verse of his book. The “strangers scattered”, contains the same word that is used in James, who addresses his book to the Twelve Tribes. So these strangers are still of the Twelve Tribes!

If any want to consider this matter further they can find that looking at the word “pilgrim” as used by Peter will help. This is exactly the same word that is translated as “stranger” in 1Peter 1:1. The words, “pilgrims and strangers”, also appear in Hebrews 11:13 which clearly isolates them as being Hebrews [that is, Israelites]. A chapter of “The Exclusiveness of Israel” entitled Pilgrims, Strangers and Israel examines this in more detail. See also: Strangers Word Study (all links at bottom)

This again is the language of the Old Testament where David says:

Psalm 39:12 ... for I am a stranger with thee, and a sojourner, as all my fathers were.

“My fathers” gives immediate racial identity. But, further to this, the Hebrew words used for “stranger” and “sojourner” are:

Ger  ​​ ​​​​ in context, meaning a stranger (an unknown person) of ones own blood, tribe, or race.

Toshab  ​​ ​​​​ meaning only a pilgrim or a temporary resident, and one who has no rights in any way at all with the people of the land in which they have taken temporary residence.

In this Psalm, David is saying that he is a stranger away from his home with God and he has no kinship with any other race around him. Peter make this same distinction.

1Peter 1:2 Elect according to the foreknowledge of God the Father

This word “elect” and “the elect nation”, are those whom God is saying that He “foreknew” in the Old Testament.

Romans 11:2 God has not cast away His people which He foreknew.

1Peter 2:10 goes on to quote from Hosea, (which is a book dealing primarily with the ten-tribed House of Israel).

1Peter 2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

In Hosea and Peter, the phrase “not a people” refers to the same people and hence cannot be non-Israelite “Gentiles”.

25. “JESUS IS NOW THE KING OVER EVERYONE”

Remember how God said that David would never want for a descendant upon his throne until Jesus came to take this throne?

Jeremiah 33:17 For thus saith Yahweh; David shall never want for a man to sit upon the throne of the house of Israel.

At the time of Jesus, the throne of the Kingdom of Judah and Solomon’s line had long gone from Judea. The throne must therefore be manifest somewhere else and within the ten tribes headed by Ephraim. The Epistles are in full accord with the Law, The Psalms and the Prophets. But they are not in accord with denominational church tradition!

The people to whom Peter was writing had a King [1Peter 2:13,17]. This again confirms that these people were not the Judeans, although they were Israelites. The people addressed had a king they were to honour. Peter tells us who they were racially. The indicators are given in the expressions an “Holy [that is, set-apart] nation” and a “peculiar people”.

26. “IN THEE SHALL ALL NATIONS BE BLESSED” -[And all the “families of the Earth” being blessed in Abraham]

The major source of error in these blessing passages is what we mean by certain words. Translations are not consistent in translating words which they may give as “earth” and “ground”, “countries” and “the land”, and also this mixup occurs with the words translated as “nations”, “families” and “kindreds”. Although an extensive technical Hebrew language exposition is beyond the scope of this paper, there are things that need to be pointed out.

Originally Abraham was told to go from his father’s house unto an “eretz” that God would show him. If “eretz” here is the whole Earth, then Abraham must have gone to another planet! The word tebel means the whole planet. Abraham was told all “The ‘Earth’ which thou seeth, I will give thee”. Did he see the whole earth from where he was? He was told to arise and walk through the earth. Did he walk across the whole globe? So we have to ask if this ‘earth’ is the whole earth or the promised land. It is not all the “‘eretzs” of all the races on earth. Abraham was told to get himself out of his present “earth” (region) and to go to “THE earth”. There are many references that give confirmation of the meaning. “THE earth” does not mean the whole globe, but rather that portion belonging to the particular area or person under consideration.

Contrary to popular presentation, we must note that in Genesis 12:3, the ‘them’ in “I will bless them” is plural, whereas the ‘him’ in "I will curse him" is singular. The Hebrew allows for two possible translations of “be blessed”, namely:

1 may be blessed in, or by, association with thee, and

2 may bless themselves [as the RV footnote says].

Some awkward questions could be posed here if it was to be taken that “all nations” had the meaning of “every race on earth”:

1. If those who curse Abraham are cursed, how could those so cursed be part of all nations that were to be blessed?

2. Were the Egyptians blessed or cursed through Israel’s presence during their captivity and also in the Exodus?

3. When the Children of Israel went into the Promised Land, they were told to exterminate all the Canaanite nations. Was not that an unusual way of blessing the Canaanites? After all, they were supposed to be part of all nations. Likewise Amalek was to be exterminated.

4. In Deut 23:6, God commanded Israel that they should not seek the peace or the prosperity of the Ammonites and the Moabites right up to the end of the age. Ezra 9:12 indicates similar treatment of the non-Israelites in the land. This is hardly a blessing on those nations, is it?

5. When The House of Judah was in captivity in Babylon, is there any evidence of Israel being a blessing to Babylon?

6. When the House of Israel was in captivity in Assyria, did this make the Assyrians blossom?

7. In prophecy why are all the forecasts concerning non-Israel nations always detailing them as being servants to Israel and for them to perish if they refuse this destiny? This is so right up to the end of the age.

8. The promise to Abraham was to “ALL” nations without any exceptions. “All” cannot include those who are cursed and those God says that He hates. Hence “all” means “all the nations of Israel”.

The Hebrew recording reads “I will bless your blessers, and curse your cursers: and in you shall all your kindred people of the soil be blessed.” The Hebrew definition of families, H4940 mishpachah, is circle of relatives, tribe, people, family, kindred

Throughout Scripture, Israel was “to dwell alone and shall not be reckoned among the nations” [Num 23:9]. Prophecy sustains this separation until the end.

Daniel 7:27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve Him.

Isaiah 60:12 For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.

Israel and Judah were scattered among all nations, but are these other nations to be blessed? Jeremiah does not agree.

Jeremiah 30:11 … though I make a full end of all nations whither I have scattered thee, yet I will not make a full end of thee …

Jeremiah repeats this in Jer 46:28, addressing this to Jacob.

In all these Scriptures we can see the unique place of Israel among the other nations.

27 THE PROMISE AND “THY SEED” IN THE NEW TESTAMENT

Acts 3:25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall the kindreds of the earth be blessed.

Only Israelites are being addressed here! We can find references in Scripture to the families [plural] of Israel. “Kindreds” is patria which all lexicons give as kindreds from one ancestor. The Hebrew mishpachah’ supports ‘family’ 288 times and it is used of the subdivisions of Israel. The Tribes became national identities but were of one racial group from one ancestor. Israel is still an exclusive race existing as families or nations. It is unto these Jesus was sent.

Acts 3:26 Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning every one of you from his iniquities.

In context, “you” still is the Israelites being addressed.

Without continual recourse to the Old Testament origins, it is impossible to rightly interpret passages in the New Testament. Only by going back can we know what “all nations” means and only then find a doctrine that is 100% consistent. Galatians 3:8 can no longer be allowed as an “out” for those preaching universal racial salvation. When we take Scripture as originally written in the Hebrew and Greek, we find that conflicts disappear.

We can understand that an exclusive Israel in the Old Testament remains an exclusive Israel in the New Testament. The promises are ever fulfilled in “us their children” and never in others. They are fulfilled in brethren of the same kin. Brethren is G80 adelphos, of the same womb, same national ancestry. The blessings of the Patriarchs [as given by Jacob in Genesis 48 and by Moses in Deut 33] for the last days still apply separately to each of that same group of peoples, who are being specified. These include the sons of Joseph, Ephraim and Manasseh. In Genesis 49 Jacob gives his prophecy about what will befall each individual Tribe of Israel, in the last days. These are limited, specific and definite. We cannot find prophecy for the application of the blessings given by the patriarchs as being applicable to all other races. This is why “all nations” is commonly taken wrongly today as meaning every race on earth. The statement of Romans 4:11, “a father of all them that believe” is only in the context of Israelites.

For “the last days”, Jacob gave his blessings to his children one by one [Genesis 49]. The blessings were to his seed only. They were not to other seeds. The New Testament is still made only with the House of Israel and the House of Judah [Heb 8:8]. The word “children” in Galatians 3:7 [the Children of Abraham] is huios which denotes kinship or physical offspring. [Note: This word is also used of animals, so it cannot refer to spiritual offspring of animals in the way commonly taken!]

How can the Patriarchal blessings apply to all races? If they were all the same, what would be the point of separation? And, if they are for the “last days”, why not accept this as a reality, rather than saying that some singular multi-racial church, that has nothing to do with these Twelve Tribes, is the recipient of these blessings?

As it has been pointed out, translators show what they believe in their translations. For instance, in Galatians 3:8 the words translated 'heathen' and 'nations' are identical. The translation as 'heathen' gives an entirely different connotation to the verse. The nations whom God would justify by belief were not heathen, but were of Israelites. The proof of this is that this is the fulfilment of the prophecy made by the Patriarchs. This is confirmed – “by Him are ye justified from all things from which ye could not be justified by the law of Moses” … These justified people must have first been under the Law of Moses, so they could only be Israelites. Most of this book of Galatians is written relating Law and Grace to the one people. The whole argument might be summed up by questioning whether or not they were going to remain under the schoolmaster of the sacrificial ordinances or whether they were going to believe God as Abraham did. What they were to believe was that Jesus had redeemed Israel and that Jesus was the Son of God.

Ultimately, that which is reserved for Israel, namely redemption, salvation, resurrection to eternal life, belongs only to Israel. It is our inheritance from Abraham, according to the promise made by God to the fathers of Israel.

CONCLUSION

We can see that the churches today have a major problem in doctrine and identity confusion. This is simply through wrong teaching that has arisen through failure to base doctrine upon the same basis used by Jesus and the Apostles. The basis must always be the Law, the Psalms and the Prophets. The Law and the Word of God were given only to Israel. Because of the misuse of the word “all”, particularly within the New Testament, the presumption is made that the Law of Moses, together with the associated covenant with Israel, was given to every person of every race. In this way, “all have sinned” is taught forgetting the context statement “whatsoever the Law saith, is said to them who are under the Law” -[Rom 3:19].

Look at this quotation that is one of many that shows “all” in the reverse situation.

Deuteronomy 28:10 And all the people of the earth shall see that You art called by the name of Yahweh, and they shall be afraid of You.

Here “all the people of the earth” does not include Israel! This same situation exists more often the other way around with “all” being Israelites. There is yet one more important impediment preventing people accepting an exclusive Israel.

This matter is addressed more fully in the word study, “Gentile”. The unity of the Scriptures is made or broken upon this transliterated Latin-originating word “Gentile”, and what that word actually means.

If we look at the words translated as “Gentile” in the KJV translation of the Bible and immediately something strange will be seen: From Hebrew, it is translated 374 times as nations, 143 times as heathen, 30 times as gentile(s) and 11 times as people. From Greek it is translated 64 times as nations, 5 times as heathen, 93 times as Gentiles and twice as people.

The word “Greeks” in the Greek is the word “Hellen” and is used thirty five times. But our translators have chosen to translate this word (wrongly) as “Gentile”, particularly in the Book of Romans. Ethnos and Hellen are quite different words! Sometimes the justification is to say that the Greeks were not Jews and therefore they must be Gentiles. This is not translating; rather it is interpreting Scripture in the translations. There is neither rhyme nor reason for all these various translations and mis-translations, other than to perpetuate a false belief!

The commonly accepted meaning of the word “Gentile” immediately falls flat from the translation point of view alone. When we add the fact that the word in Hebrew is used also of Israelites and Jews it falls even flatter! When we show the real meaning from the New Testament, it becomes so flat that it cannot be seen! The Hebrew and Greek words mean “nations” as races and peoples. They can mean any group of a common origin, including Israel.

Let us look at some Old Testament Scriptures where the words Goy, or Goyim are used. If we apply the logic concerning Gentiles for these verse, we can see the ridiculous conclusions that could be reached. Remember that “goy” and “ethnos” are used of Israel (Jacob), Jews (Esau), as well as of other races.

Genesis 12:1,2 Now Yahweh said unto Abram ... and I will make of thee a great nation.

Genesis 17:5 … a father of many nations have I made thee.

Did God make a great non-Israel “gentile” nation out of Abraham and did Abraham father many Gentiles? Was the great nation other than Israel?

Genesis 25:23 And Yahweh said unto her (Rebecca), Two nations are in thy womb.

Could Rebecca have what would become two non-Israel “Gentiles” in her womb?

Genesis 48:19 ... and his seed shall become a multitude of nations.

There is no evidence in Scripture that Ephraim would produce a lot of non-Israelites.

Genesis 46:3 And he said, I am God, the God of thy father (Isaac) fear not to go down into Egypt; for I will there make of thee a great nation.

Could the sons of Jacob be non-Israel “Gentiles”?

Jeremiah 31:36 If those ordinances [the sun and the moon] depart from before Me, saith Yahweh, then the seed of Israel shall also cease from being a nation before Me for ever.

As the word for “nation” is the same as that translated “Gentile”, we could equally read “the seed of Israel shall not cease from being Gentiles before Me”. We could even say Israel would not cease from being heathen! This is absurd!

When we consider the word “ethnos”, which is sometimes translated “gentiles” in the New Testament, we have another block of translations among which we could make transpositions. The consequences are equally absurd!

Luke 7:5 For he loved our nation, and has built for us a synagogue.

Would that section of Jewry be pleased if the Centurion had built a synagogue for the so-called Gentiles or the heathen? “Nation” is the word ethnos.

Luke 23:2 We found this fellow perverting the nation,

Would “The Jews” care so much if Jesus were perverting the “Gentiles”?

John 11:48 The Romans shall come and take away both our place and nation.

For the Romans to come to Judea and take away “our” Gentiles gets more than a little silly.

So we can see how transliterating one word is the major cause of objections to the exclusiveness of Israel, as consistently presented through Scripture.

WHEN WE READ BIBLE STATISTICS, ARE WE NOT JUSTIFIED IN SAYING THE WHOLE BOOK IS PRIMARILY ADDRESSED TO ISRAEL?

Israel as "Yisra'el"  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 2,514 times [Old Testament].

Israel as "Israel" `  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 70 times [New Testament].

Jacob  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 358 times [24 times in the New Testament].

Judah  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 813 times

Ephraim  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 172 times

Manesseh  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 143 times

Hebrews  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 21 times

Lord God of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 110 times

God of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 90 times

Holy One of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 31 times

Lord God of the Hebrews  ​​ ​​ ​​ ​​ ​​​​ 5 times

Mighty God of Jacob  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 4 times

Hope of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 2 times

Congregation of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 160 times [as "qahal"]. 173 times [as "'edah"].

Assembly of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 21 times [as "'atsarah"].

"Ekklesia"  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 116 times in the New Testament.

Tribes [Shebet"] of Israel  ​​ ​​ ​​ ​​ ​​​​ 190 times [Old Testament].

Tribes [Phule] of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 31 times [New Testament].

People of Israel  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 19 times

My people  ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​ ​​​​ 231 times.

Any mention or variation of any of these as 'Gentiles' 'the church' 'Jews' or other races. ​​ ZERO times. ZERO.

Then we find expressions like, Israel's God, the Light of, the Rock of, the Redeemer of, the Stone of, the Shepherd of, the Portion of, the God of; all of which refer expressly to Israel. In the KJV we find the words:

"of Israel" occur 1,692 times!

"to Israel" occur 23 times!

"for Israel" occur 24 times!

Then there are expressions like the "The God of your fathers" and "fathers of Israel" ["fathers" is mentioned 549 times including 56 through the New Testament], so there is no doubt about the sole race concerned because G3962 "pater" is a genetic term in context.

There is the intimate word "Jeshurun" for Israel.

There are at least 5,000 direct references isolating Israel as a people. This personal God OF ISRAEL, Yahweh, is mentioned about 7000 times in the original manuscripts. It has been replaced with the title 'The Lord'. Just as the words for 'nations' and 'peoples' have been replaced with the false word 'Gentiles'. And the words for 'Judah' and 'Judaean' have been replaced with the modern word 'Jew'.

So now that these things have been brought to your attention, you might want to join us as we sort out the false 'universal brotherhood of man' 'strenth in diversity' 'God loves everybody' 'we are all equal' doctrine of the denominational 'churches'. The Judeo 'churches' like to separate things God joined, and join things that He separated. They think their ways are equal, and God's unequal.

The world system, the society, the United Nations and Communism, and the 'churches' are all advocates for universalism. Come up out of them my people, and proudly wear your badge of Bigotry, because a 'bigot' is one who does things 'by God', and not by the ways of the world and the 'churches', which clearly are opposed to Yahweh our God's Ways.

Part Three — The Scriptural Witness from Genesis to Revelation

Now let's cover all the verses.

GENESIS

Genesis 1:4 ​​ And God saw the light, that it was good: and God divided (H914) the light from the darkness.

Divided — H914, badal (baw-dal’): to divide, separate, set apart, distinguish, select, or make a difference.

This is the first explicit act of separation recorded in Scripture. God did not blend the light with the darkness. He recognized the distinction between them, declared the light good, and established a boundary between the two.

The same word, badal, appears when God divided the waters beneath the firmament from the waters above it (Genesis 1:6–7), when He appointed the heavenly lights to divide the day from the night (verse 14), and when the sun, moon, and stars divided the light from the darkness (verse 18).

The immediate separation is literal, but it establishes a principle used throughout Scripture: God creates order by distinguishing one thing from another. Light later represents truth, understanding, and righteousness, while darkness represents ignorance, deception, and evil. They are not interchangeable and are not to be blended together.

From the beginning, God’s order rests upon distinction: He divides, distinguishes, names, appoints, and sets boundaries. Light and darkness are two things God has separated.

Genesis 1:11 ​​ And God said, Let the earth (land) bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth (land): and it was so.

​​ 1:12 ​​ And the earth (land) brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

Kind — H4327, miyn: kind, sort, or species.

God established reproduction according to kind. Each kind carries seed within itself and produces according to the nature God gave it. The seed preserves the continuity and identity of that kind upon the earth.

The same created order appears throughout Genesis 1. The creatures of the waters and the winged creatures were made after their kinds (verses 20–23), and the cattle, creeping things, and beasts of the earth were made after their kinds (verses 24–25). God did not create an undefined, interchangeable mass of life. He created distinct kinds, gave each its own nature, and declared that order good.

Jesus later appealed to the same recognizable order:

Luke 6:44 ​​ For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.

A thing’s fruit reveals its nature. Figs do not come from thorns, grapes do not come from brambles, and one created kind does not naturally produce the fruit of another.

Genesis 1 establishes the created principle: God produces order through distinction, continuity, and boundaries. The particular laws governing Israel’s separation, marriage, worship, and covenant identity will be established by the direct commandments that follow throughout Scripture. They do not contradict the created order; they apply God’s continuing principle that what He has distinguished must not be treated as interchangeable.

But the Communists, Global elites, Universalist One-Worlders, and the 'churches' don't agree, which is why the message of these entities which represent the 'world system and ideology' are contrary to God's plan, order, and laws. They push and encourage racial mixing.

Keep in mind that the world system agrees with the opposite of the Biblical system. This should be proof enough that the mixing and modifying of plants, animals, and races and religion is an abomination, which the world and the 'churches' love to have so.

James 4:4 ​​ Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

Genesis 3:3 ​​ But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. ​​ 

God’s recorded command was:

Genesis 2:17 But of the tree of the knowledge of good and evil, you shall not eat of it: for in the day that you eat thereof you shall surely die.

In repeating the command, Eve added, “neither shall ye touch it,” and weakened God’s certain declaration by exaggerating the prohibition, “you shall surely die,” into “lest ye die.” Before the command was openly broken, its precise wording was already being altered.

The serpent then directly contradicted God:

Genesis 3:4 You shall not surely die.

This is the first recorded denial of the penalty for transgressing God’s commandment. Death did not come because an independent Devil possessed the power of death. Death entered because man crossed the boundary God had established and transgressed His law.

The temptation—“you shall be as gods, knowing good and evil”—offered wisdom, enlightenment, and moral independence apart from obedience to Yahweh. Man was tempted to determine good and evil for himself instead of receiving God’s judgment concerning them. This remains the foundation of false religion: altering God’s Word, denying His judgment, and promising liberty and enlightenment outside His law.

Scripture shows that the ability to discern good and evil develops through instruction and maturity. Israel’s little ones did not yet know good from evil (Deuteronomy 1:39); a child gradually learns to refuse evil and choose good (Isaiah 7:15–16); and the mature have their senses exercised to discern both good and evil (Hebrews 5:14). True wisdom begins with the fear of Yahweh and submission to His commandments (Deuteronomy 4:5–6; Psalm 111:10; Proverbs 1:7).

God’s commandment had already defined obedience and transgression. By eating, Adam and Eve passed from hearing the commandment to experiencing the guilt, shame, bondage, and death produced by breaking it. As Paul later explained, the law is holy, just, and good, but sin uses the commandment as the occasion for death (Romans 7:9–13).

Genesis 3 therefore continues the separation principle established in creation. God distinguished the permitted from the forbidden and placed a boundary between them. Carnal reasoning questioned that distinction, contradicted the consequence, and promised enlightenment through crossing the boundary. False religion has followed the same pattern ever since.

AN EXTRACANONICAL WITNESS TO THE PRINCIPLE OF SEPARATION

Whether one accepts extracanonical literature as historically valuable or rejects it as uninspired does not alter the authority of Scripture. These writings must be judged by Scripture, not placed above it.

Nevertheless, The Second Book of Adam and Eve preserves an ancient Christian tradition built upon the same principle repeatedly established throughout the Bible: a people dedicated to God must remain separated from wicked fellowship, corrupt customs, unlawful unions, and the civilization that has rejected His order.

At this point in the narrative, Seth and Cain do not represent different races. They are two family lines descending from Adam. The immediate distinction is between the line attempting to preserve the worship and commandments of God and the line characterized by murder, rebellion, sensuality, and corruption. The importance of this accoun is that it depicts lineal, household, religious, and marital separation before the division of nations recorded in Genesis 10.

THE DESCENT FROM THE HOLY MOUNTAIN

The account repeats the same warning through successive generations. Adam commands Seth to separate his descendants from Cain’s children. Seth passes the command to Enos; Enos to Cainan; Cainan to Mahalaleel; and Mahalaleel to Jared. Each generation is charged to preserve the people in righteousness, innocence, and the fear of God.

The mountain represents separation and nearness to the things of God. The valley represents the civilization of Cain, with its corrupt fellowship, sensual entertainment, intoxicating drink, ornaments, tattooing, luxury, and sexual enticement.

The decline follows a recognizable order:

• Cain’s children display their pleasures and merchandise.

• Seth’s children look upon them with desire.

• They reject the counsel of their fathers.

• They cross the established boundary.

• They mingle and hold intercourse with Cain’s descendants.

• They adopt the ways of the corrupt society.

• They lose their former identity as “children of God.”

• They become subject to the judgment coming upon Cain’s civilization.

The fall did not begin when they reached the valley. It began when they desired the life being displayed below and decided that the separation commanded by their fathers was unnecessary.

This tradition therefore presents the Flood as more than judgment upon isolated personal sins. It follows the collapse of a separated household order. The line appointed to preserve righteous worship abandoned its position, mingled with the corrupt line, and perished with the people whose ways it adopted.

Only Methuselah, Lamech, Noah, and finally Noah’s household remained separated from the general apostasy. The account thereby reinforces the Scriptural principle later stated concerning Israel:

Fellowship produces conformity; conformity destroys distinction; and the destruction of distinction prepares a people for judgment.

The Forgotten Books of Eden 8:14 "But now, O Seth, my son, place thyself at the head of thy people; tend them and watch over them in the fear of God; and lead them in the good way, Command them to fast unto God; and make them understand they ought not to hearken to Satan, lest he destroy them.

15 "Then, again, sever thy children and thy children's children from Cain's children; do not let them ever mix with those, nor come near them either in their words or in their deeds."

16 Then Adam let his blessing descend upon Seth, and upon his children, and upon all his children's children.

20 "And now, O Seth, my son, behold I have revealed unto thee hidden mysteries, which God had revealed unto me. Keep my commandment, for thyself, and for thy people,"

11:1 AFTER the death of Adam and of Eve, Seth severed his children, and his children's children, from Cain's children. Cain and his seed went down and dwelt westward, below the place where he had killed his brother Abel.

2 But Seth and his children, dwelt northwards upon the mountain of the Cave of Treasures, in order to be near to their father Adam.

3 And Seth the elder, tall and good, with a fine soul, and of a strong mind, stood at the head of his people; and tended them in innocence, penitence, and meekness, and did not allow one of them to go down to Cain's children.

12:10 Then Seth (upon his deathbed) prayed over them (Enos his son and his sons), and blessed them, and adjured them by the blood of Abel the just, saying, "I beg of you, my children, not to let one of you go down from this Holy and pure Mountain.

11 Make no fellowship with the children of Cain the murderer and the sinner, who killed his brother; for ye know, O my children, that we flee from him, and from all his sin with all our might because he killed his brother Abel."

14:1 WHEN Enos was nine hundred years old, all the children of Seth, and of Cainan, and his first-born, with their wives and children, gathered around him, asking for a blessing from him.

2 He then prayed over them and blessed them, and adjured them by the blood of Abel the just saying to them, "Let not one of your children go down from this Holy Mountain, and let them make no fellowship with the children of Cain the murderer."

15:1 AFTER the death of Enos, Cainan stood at the head of his people in righteousness and innocence, as his father had commanded him; he also continued to minister before the body of Adam, inside the Cave of Treasures.

2 Then when he had lived nine hundred and ten years, suffering and affliction came upon him. And when he was about to enter into rest, all the fathers with their wives and children came to him, and he blessed them, and adjured them by the blood of Abel, the just, saying to them, "Let not one among you go down from this Holy Mountain; and make no fellowship with the children of Cain the murderer."

16:1 THEN Mahalaleel stood over his people, and fed them in righteousness and innocence, and watched them to see they held no intercourse with the children of Cain.

4 Then Mahalaleel arose and sat on his bed, his tears streaming down his face, and he called his eldest son Jared, who came to him.

5 He then kissed his face, and said to him, "O Jared, my son, I adjure thee by Him who made heaven and earth, to watch over thy people, and to feed them in righteousness and in innocence; and not to let one of them go down from this Holy Mountain to the children of Cain, lest he perish with them.

6 "Hear, O my son, hereafter there shall come a great destruction upon this earth on account of them; God will be angry with the world, and will destroy them with waters.

7 "But I also know that thy children will not hearken to thee, and that they will go down from this mountain and hold intercourse with the children of Cain, and that they shall perish with them.

17:1 THEN Jared kept his father's commandment, and arose like a lion over his people. He fed them in righteousness and innocence, and commanded them to do nothing without his counsel. For he was afraid concerning them, lest they should go to the children of Cain.

It was during the time of Jared that his children started to mingle with the children of Cain. Lusting after their merchandise and strange beautiful things, foods and drink, and men and women.

Jared tried his best to persuade them not to join with unrighteousness.

19:1 THEN God revealed to him again the promise He had made to Adam; He explained to him the 5500 years, and revealed unto him the mystery of His coming upon the earth.

2 And God said to Jared, "As to that fire which thou hast taken from the altar to light the lamp withal, let it abide with you to give light to the bodies; and let it not come out of the cave, until the body of Adam comes out of it.

3 But, O Jared, take care of the fire, that it burn bright in the lamp; neither go thou again out of the cave, until thou receivest an order through a vision, and not in an apparition, when seen by thee.

4 "Then command again thy people not to hold intercourse with the children of Cain, and not to learn their ways; for I am God who loves not hatred and works of iniquity."

8 And Jared continued to teach his children eighty years; but after that they began to transgress the commandments he had given them, and to do many things without his counsel. They began to go down from the Holy Mountain one after another, and to mix with the children of Cain, in foul fellowships.

Ravishing music; strong drink loosed among the sons of Cain. They don colorful clothing. The children of Seth look on with longing eyes. They revolt from wise counsel; they descend the mountain into the valley of iniquity. They can not ascend the mountain again.

20:17 Then the children of Cain looked up from below, and saw the children of Seth, standing in troops on the top of the mountain; and they called to them to come down to them.

24 After this a hundred men of the children of Seth gathered together, and said among themselves, "Come, let us go down to the children of Cain, and see what they do, and enjoy ourselves with them."

25 But when Jared heard this of the hundred men, his very soul was moved, and his heart was grieved. He then arose with great fervour, and stood in the midst of them, and adjured them by the blood of Abel the just, "Let not one of you go down from this holy and pure mountain, in which our fathers have ordered us to dwell."

26 But when Jared saw that they did not receive his words, he said unto them, "O my good and innocent and holy children, know that when once you go down from this holy mountain, God will not allow you to return again to it."

27 He again adjured them, saying, "I adjure by the death of our father Adam, and by the blood of Abel, of Seth, of Enos, of Cainan, and of Mahalaleel, to hearken to me, and not to go down from this holy mountain; for the moment you leave it, you will be reft of life and of mercy; and you shall no longer be called 'children of God,' but 'children of the devil.'"

28 But they would not hearken to his words.

29 Enoch at that time was already grown up, and in his zeal for God, he arose and said, "Hear me, O ye sons of Seth, small and great--when ye transgress the commandment of our fathers, and go down from this holy mountain--ye shall not come up hither again for ever."

30 But they rose up against Enoch, and would not hearken to his words, but went down from the Holy Mountain.

31 And when they looked at the daughters of Cain, at their beautiful figures, and at their hands and feet dyed with colour, and tattooed in ornaments on their faces, the fire of sin was kindled in them.

One by one, group after group, the sons of Adam went astray.

21:1 AFTER this another company gathered together, and they went to look after their brethren; but they perished as well as they. And so it was, company after company, until only a few of them were left.

22:10 Altogether, not one of our fathers or of their children, remained on that holy mountain, except those three, Methuselah, Lamech, and Noah. For all the rest went down from the mountain and fell into sin with the children of Cain. Therefore were they forbidden that mountain, and none remained on it but those three men.

WHAT IS “THE WAY OF CAIN”?

Jude 1:11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

Way is G3598, hodos—a road, course, manner of life, conduct, or way of proceeding.

The “way of Cain” is not a genetic designation. It is Cain’s course of self-willed worship, resentment, hatred, violence, falsehood, and refusal to accept correction. Cain approached Yahweh without the blood and faith demonstrated by Abel, became angry when his offering was rejected, refused Yahweh’s warning to master his sin, murdered his righteous brother, and then denied responsibility for him.

1John 3:12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.

Cain was “of that wicked one” because his works were evil, not because a supernatural devil fathered him. Jude places Cain beside Balaam and Korah—three human examples of rebellion, covetousness, envy, and opposition to Yahweh’s order.

This also explains the language in The Second Book of Adam and Eve. The sons of Seth were called “children of God” while they remained in righteousness. After the same men rejected righteous counsel, descended the mountain, and adopted Cain’s ways, they were called “children of the devil.” Their ancestry did not change; their allegiance, conduct, and fellowship changed.

The way of Cain is the path of those who reject Yahweh’s correction, invent their own religious way, hate the righteous, and join themselves to rebellion. The warning is not that Cain possessed supernatural blood, but that the separated people of God can abandon their appointed place and perish by choosing Cain’s way.

Genesis 10 will now show that after the Flood, Yahweh again established peoples according to their families, genealogies, lands, tongues, and nations. The principle of ordered distinction did not disappear with Noah—it became visible in the national structure of the post-Flood world.

Genesis 10:5 ​​ By these were the isles of the Gentiles (nations) divided (H6504- parad) in their lands; every one after his tongue, after their families, in their nations.

Divided — H6504, parad (paw-rad’): to separate, divide, spread, scatter, disperse, or make a division.

The King James Version renders the first occurrence of H1471, goyim as “Gentiles” and the second occurrence of the very same word as “nations.” A more consistent reading is:

“By these were the isles of the nations divided in their lands; every one after his tongue, after their families, in their nations.”

“Gentiles” is derived from Latin and simply means nations or peoples. It does not inherently mean “non-Jews.” The Hebrew goy and goyim are used of Abraham’s promised nation, Israel, and the kingdom people themselves (Genesis 12:2; Exodus 19:6). Goyim is also used in passages about the Jews. The context must identify which nation or nations are intended.

Genesis 10 records the descendants of Noah through Japheth, Ham, and Shem. Verse 5 concerns the descendants of Japheth, while the entire chapter traces the developing families and nations descending from Noah’s three sons. These Japhetic tribes became the European/Scythian/Indo-European peoples. Japheth = enlarged, spread north and west (Mediterranean, Europe, Asia Minor). These become Greeks, Scythians, Medes in the Biblical narrative.

The nations were not presented as one interchangeable population. They were distinguished according to:

• Their lands

• Their languages

• Their families

• Their nations

Genesis 10 describes the resulting distribution of these Adamic nations, while Genesis 11 explains the confusion of language and scattering connected with Babel. Together, the chapters show God dividing the Adamic peoples geographically, linguistically, genealogically, and nationally. The Tower of Babel was not the setting of all the races building together, it was of all the tribes that descended from Shem, Ham and Japheth.

Adam (H120, H121, H119) — used in Genesis for man — can only describe the White race, as it means ruddy, to blush, fair, able to show blood in the face. It cannot apply to darker races.

Genesis 5:1 ​​ This is the book of the generations of Adam (H121). In the day that God created man (H120), in the likeness of God made He him;

The phrase “book of the generations” is covenantal language, connecting to Israel’s later genealogies (Numbers, Chronicles, Matthew 1).

The word ‘book’ sepher (“book, scroll, written record”), marks this as an official covenant record — not just a story.

This genealogy is racial, not universal. It traces the lineage of the Adamic family (Gen 2:7 man formed with spirit, breath of life) set apart for God’s purposes.

“Generations” (toledoth) = origins, family history, racial descent. This marks the beginning of the Adamic covenant family register.

This is not “all mankind” but the household of Adam — those through whom the Redeemer line would come.

Genesis 5 is not just history but prophetic genealogy: it connects Adam → Noah → Shem → Abraham → Anglo-Israel → Christ.

Parallels the Book of the Generations of Jesus Christ (Matt 1:1), showing continuity of purpose.

Emphasizing that the covenant family had/has a commission (dominion mandate, keeping God’s ways) that was not given to other races or lines.

Genesis 11:1 ​​ And the whole earth (eretz- land) was of one language, and of one speech.

Earth — H776, erets: earth, land, country, territory, or ground.

Language — H8193, saphah: lip, speech, or language.

Speech — H1697, debarim: words, matters, or things spoken.

Genesis 10 identifies the families descending from Shem, Ham, and Japheth and shows them developing into distinct lands, languages, families, and nations. Genesis 11 explains the event that produced their scattering. These were the related Adamic families descending from Noah—not representatives of every unrelated race upon the planet.

Shem, Ham, and Japheth were brothers, born to the same father and mother. Scripture does not present them as the progenitors of three entirely different races. It presents their descendants as related families that developed into the nations listed in Genesis 10.

At Babel they still possessed one language and one common speech. Their unity of language enabled a unified purpose, but that purpose was contrary to Yahweh’s command.

Genesis 11:4 ​​ And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

God had commanded Adamkind to be fruitful, multiply, replenish the earth, subdue it, and exercise dominion (Genesis 1:28). That commission was repeated to Noah and his sons after the Flood (Genesis 9:1, 7). At Babel, however, their declared objective was to remain concentrated together and prevent their scattering.

They intended to make a name for themselves rather than obey the purpose Yahweh had appointed for them.

Genesis 11:6 ​​ And Yahweh said, Behold, the people is one (of one purpose), and they have all one language; and this (profane thing) they begin to do: and now nothing will be restrained from them, which they have imagined (made evil plans) to do.

​​ 11:7 ​​ Go to, let us go down, and there confound their language, that they may not understand one another's speech.

One — H259, echad: one, united, or joined together.

Imagined — H2161, zamam: to purpose, devise, determine, or plan.

Confound — H1101, balal: to mingle, mix, confuse, or confound.

Their unity was not condemned merely because they cooperated. It was condemned because they had united around a purpose contrary to God’s command. Their shared language made organized rebellion possible, so Yahweh confounded their speech and broke their unlawful concentration.

Genesis 11:8–9 So Yahweh scattered them abroad from there upon the face of all the earth: and they ceased to build the city. Therefore is the name of it called Babel; because Yahweh did there confound the language of all the earth: and from there did Yahweh scatter them abroad upon the face of all the earth.

Scattered — H6327, puts: to scatter, disperse, spread abroad, or distribute.

The diversity of languages became a God-imposed barrier among the families of Noah. Unable to continue as one concentrated body, they departed from Mesopotamia and migrated into the separate lands where their families developed into nations.

Genesis 10 states that this division occurred in the days of Peleg:

Genesis 10:25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided.

The chapter concludes:

Genesis 10:32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the Flood.

This division is recalled in Deuteronomy 32:8, where the Most High separated the sons of Adam and appointed the bounds of the peoples. Paul referred to the same established order when he told the men of Athens that God had determined the appointed times and boundaries of the nations’ habitations (Acts 17:26).

Genesis 10 records the resulting nations; Genesis 11 explains the judgment that scattered them. Yahweh defeated their attempt to remain centralized, divided their speech, dispersed their families, and caused the nations to occupy their appointed habitations. Language, geography, genealogy, and national boundaries became barriers preserving the distinctions God had established.

THE “FAMILIES OF THE EARTH” BLESSED IN ABRAHAM

Genesis 12:3 ​​ And I will bless them that bless you, and curse him that curseth you: and in you shall all families of the earth (land) be blessed.

Bless — H1288, barak: to bless, prosper, praise, or confer benefit.

Curse — H7043, qalal: to make light of, despise, treat contemptuously, or curse.

Curse — H779, arar: to bind under a curse or pronounce judgment upon.

Families — H4940, mishpachah: a family, clan, circle of relatives, tribe, kindred, people, or nation.

Earth — H127, adamah: ground, soil, land, country, or territory.

The Hebrew distinguishes between Abraham’s blessers, which is plural, and the individual one treating him lightly (curser), which is singular. Yahweh promised to bless those blessing Abraham and to place under judgment the one despising or cursing him. The passage therefore contains both blessing and separation: men are distinguished according to their relationship to Abraham and the covenant purpose entrusted to him.

The final clause may be understood as the families being blessed in Abraham, through Abraham, or blessing themselves by association with him. It does not say that every person of every race automatically enters Abraham’s covenant, inherits his promises, or becomes part of his seed.

The context is territorial and genealogical. Abraham was commanded to leave one erets—land or country—and enter the erets Yahweh would show him. God then promised that specific land to Abraham’s seed:

Genesis 12:7 Unto your seed will I give this land.

The promises did not become detached from that seed. They passed through Isaac rather than Abraham’s other sons (Genesis 17:19–21; 21:12), then through Jacob rather than Esau (Genesis 27:28–29; 28:3–4, 13–14). Jacob later prophesied specifically concerning his own sons and what would befall their tribes in the last days (Genesis 49:1, 28). Moses likewise pronounced the national blessings upon the tribes of Israel before his death (Deuteronomy 33).

The promise was therefore covenantal, genealogical, and national. The families blessed in Abraham must be understood within the developing history of Abraham’s seed through Isaac, Jacob, and the tribes of Israel. Nothing in Genesis 12 transfers Abraham’s covenant inheritance indiscriminately to every race upon the earth.

Nor does “blessed” mean that every other nation receives the covenant on equal terms with Israel. Scripture records nations being judged, dispossessed, subordinated, or destroyed:

• The Canaanite nations were removed from the promised land.

• Amalek was placed under appointed judgment.

• Israel was forbidden to seek the peace or prosperity of Ammon and Moab (Deuteronomy 23:6).

• Nations refusing to serve the kingdom established by God were warned that they would perish (Isaiah 60:12).

• Yahweh promised to preserve Jacob even while making a full end of the nations among which Jacob had been scattered (Jeremiah 30:11; 46:28).

These judgments cannot be erased by turning Genesis 12:3 into a declaration of indiscriminate universal blessing.

Other peoples could receive secondary benefits through the righteous administration, preservation, or dominion of Abraham’s seed without becoming co-heirs of the covenant. Joseph preserved Egypt during the famine, but the Egyptians ultimately sold their land and service to Pharaoh (Genesis 47:13–26). Benefit through covenant administration is not the same as possessing the covenant inheritance.

THE MODERN ZIONIST MISUSE

Genesis 12:3 says nothing directly about supporting the modern State of Israeli, financing Zionism, or granting unconditional political and religious allegiance to world Jewry. The promise was spoken to Abraham and attached to his covenant seed. Before the verse can be applied to any modern people or government, the identity of Abraham’s seed must first be established from Scripture, history, genealogy, migration, and the prophetic marks of Israel.

The popular slogan “Bless the Jews and God will bless you” simply assumes the very identity that must be proven. It removes the verse from its covenant setting and turns it into a political demand that the passage itself never makes.

Genesis 12:3 does not abolish national distinctions. It begins the formal separation of Abraham from his former land and household, promises another land to his seed, distinguishes blessers from cursers, and establishes the covenant line through which Yahweh’s kingdom purpose would unfold. The blessing remains joined to Abraham’s true seed, their inheritance, their national calling, and their appointed service under God. The Jewish people are not the Israelites of the Bible, nor are they even Hebrews.

“Jews began to call themselves Hebrews and Israelites in 1860″ —Encyclopedia Judaica 1971 Vol 10:23

"Strictly speaking it is incorrect to call an ancient Israelite a ‘Jew’ or to call a contemporary Jew an Israelite or a Hebrew." (1980 Jewish Almanac, p. 3).

THE BIBLICAL VIEWPOINT ON ‘RACIAL BEHAVIOUR’

‘Race’ in the Bible is in the sense of genealogical descent from a person who is then known as the ‘father’ of that race.

This is different to the popular view or definitions. In the Bible, each race is described as stemming from its own “father”: ​​ 

This is shown in statements like:

Genesis 19:37 “The same is the father of the Moabites’’.

Genesis 19:38 “The same is the father of the children of Ammon”.

Genesis 36:9 “And these are the generations of Esau, the father of the Edomites”.

From this point on, through Scripture, each group with such a ‘father’ is treated as being a different race with different destinies. Each then are treated as being from differing ‘stock’.

The sons and grandsons of Abraham are the issue of his loins, and descent is carefully traced through the male line to him. Scripture indicates that there is something genetic in the line because when his immediate offspring took wives, they were to be of the same stock as Abraham.

What we do know is that God placed the letter ‘H’ into the names of Abram and Sarai , making these names Abraham and Sarah. This ‘number of the spirit’ indicates the placement of a ‘spirit’ endowment. This carries on within the offspring from Abraham to his physical descendants through Isaac who took a wife from the same ‘family’.

We see this 'spirit endowment' in Genesis 2:7 where Yahweh God 'breathed the breath of life' into the man Adam.

Adam is H120 adam (aw-dawm') and means ruddy, to show blood in the face, turn rosy, flush, or blush.

H120 adam is used specifically and exclusively for the physical genetic descendants of the racial family of Adam. This H120 adam is never used for any male outside the Adamic race in Scripture.

The Canaanites, Edomites, all the heathen tribes, none of these are H120, because they are not of the pure-blooded Adamic household.

In the history of Biblical races, there are differing characteristics that come from each “father” that carry on in their descendants. The Bible does not tell us specifically how one father’s offspring came to have particular behavioural traits, but there are indications that it is a matter of “spirit”. Where we read, “visiting the iniquity of the fathers upon the children unto the third and fourth generation”-[Numbers 14:18]-the word “visiting” = paqad seems to indicate that in some way the children are affected by what that ”father” did. We will see how the matter of “spirit” may well be located within the genes. This then would confirm the matter of behavioural genes.

When it comes to Biblical Israel (nothing to do with the State of Israeli or ‘The Jews’), we find Yahweh is described in the Bible as being, “The Father of Israel”, so there are characteristics of God inbuilt in this race from conception. They alone, as God’s children, have the inbuilt ability of spirit to “hear” what God has to say or demand of them. Jesus confirmed that there were those non-Israelite leaders in the Judean nation who could not “hear” His words -(See John 8-the Jewish Pharisees). According to the humanistic outlook, true Israel are the only people against whom charges of being racist are being levelled today. In this, all the other races are ultimately against this one people which suggests that all other races are of a different “spirit”.

Where we read about God being the God of all men, the “all men” means “all men” of the context; so “all men” in this case means “all men of Israel”. Non-Israelites in Scripture are not called 'men' (H120).

When the Bible speaks about a “Chosen race”, it follows that every other race must be correspondingly be “unchosen”.

When the Bible talks about Israel (not “The Jews” most of whom have Esau as their “father” according to Encyclopaedia Judaica) as the chosen race, this race was commanded not to wed any other race. This was in order that the characteristics of their “Father” would remain in them undiluted. There is a genetic factor here. This can be seen in why Noah was saved: he was “pure in his generations (genes)”. Where there had been racial intermarriage, the divorce of foreign wives (and children) was (and is) Biblically mandatory. The reason was because Israel was genetically different from other races and was required to stay that way (“without spot”, or foreign genes).

Deuteronomy 7:6 For thou art an holy people unto Yahweh thy God: Yahweh thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.

The Hebrew word for “people” here carries the meaning of one family group, from one “father”. If this one race is a “holy” = separate race, then they must be different from all other races. We must keep in mind that this matter of racial choice is something God did, a matter that the denominations of churchianity disagree with. Their pastors would not have employment if they taught otherwise. ​​ 

The Bible tells of how God continually sought to keep the Adamic line genetically pure, by removing or destroying mixed-race offspring. In the end, God’s purpose for Israel as a separated people will be climaxed in the City of God, with all the other races being, “outside of the city”.

Although all races have much in common in the human genome, there are differences that matter.

Everything, even life itself, is regulated from a biological viewpoint by the information contained in the genetic code. God chose to “put a difference” between Israel and other races -(Exodus 11:7), and the word translated as “difference” means, “to be distinct, marked out, be separated, be distinguished”. It is interesting that the phrase “marked out” is used because this is so descriptive of what are called “genetic markers” which are used to distinguish one person/one race from another, in many different ways. Genetic markers are found within the genome, and they are used to give information about genetic relatedness of individuals within populations. When we start to recognize this, we can begin to understand verses such as:

1John 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Christians do not sin habitually and characteristically. There is something abiding in the heart of the true Christian which the apostle calls "seed", which will prevent his sinning. In the NT, in the parable of the Tares and Wheat, the wheat are genetic Israelites, while the tares are all other than Israelites. Only Israelites are 'begotten of God' and have the law written on the heart.

Because the “brotherhood of man” idea is the standard teaching of churches, it is almost universally accepted. Not only is this the teaching of the churches, it is the dogma of World Government, Socialism, the Roman Catholic Church and the New Age, and the ungodly United Nations. (This would include the media that is controlled by them). Thus people are being preconditioned to think one thing from at least six major ideologies, each of which oppose the Law of God. It is very hard for a pre-conditioned person to come to think differently from their long-held beliefs, especially when they are hammered with it from every side.

In his presidential address to the British Association for the Advancement of Science, William Bateson, the English biologist who first coined the term “genetics,” made this startling admission:

“Descent used to be described in terms of blood. Truer notions of genetic physiology are given by the Hebrew expression ‘seed’. If we say he is ‘of the seed of Abraham,’ we feel something of the permanence and indestructibility of that germ which can be divided and scattered among nations, but remains recognizable in type and characteristic after 4,000 years” From the same source we read, “That there might be a link between genetics and faith in Jesus Christ is something that has yet to be fully explored”.

The connection between genetics and faith is fully valid. Jesus said, "Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain”-(John 15:16). God wants the Israel seed to remain. On what basis is this choosing made? It is on the basis of “fruit” (karpos), that is what comes from “seed” (sperma). This of course takes us back to the “seed of Abraham” and a factor that is genetic! There is just one particular people on earth who have a unique belief in the sanctity of life and the sanctity of property. In these things we find a connection between genetics and behaviour.

GOD PLACES HIS NAME ON ONE PEOPLE

Genesis 17:19 ​​ And God said, 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 48:16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

Exodus 3:15 ​​ And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Yahweh God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is My name for ever, and this is My memorial unto all generations (of Israel).

Numerous references refer to “My name” as being placed upon the Children of Israel. For example:

Deuteronomy 28:10 And all the people of the earth shall see that thou art called by the name of Yahweh; and they shall be afraid of thee.

Numbers 6:27 And they shall put My name upon the children of Israel; and I will bless them.

Deuteronomy 26:19 And to make thee [that is, Israel] high above all nations which He hath made, in praise, and in name, and in honour; and that thou mayest be an holy [separate] people unto Yahweh thy God, as He hath spoken.

The name of Yahweh is exclusive upon Israel as a race. 'All the people of the earth' then does not include the Children of Israel, in this case. The name placed upon the Children of Israel who obey God is that of Yahweh Himself. God Himself decides just where He will place His Name, whether it be on a people or a place [Deut 26:2: which the Lord THY God shall choose to place (the Temple) His Name there]. This separation of Israel from all the other peoples is always distinct, but their blessing is conditional upon their obedience.

WHY CONTINUE TO TEACH THAT ALL RACES ARE THEM SAME IN GOD’S SIGHT WHEN THE BIBLE DOES NOT TEACH THIS?

In saying that Israel is still exclusive racially, in covenant terms, it has to be stated clearly that there is no implied disparagement of all the other non-Israel races. Race is a fact of life and it is also an insistent Bible fact that cannot be denied through both Testaments. But, the Bible is primarily a book about the people of the book, Israel. Israel is declared to be a servant race, not a better race than others.

"Servant race", this means service to God, not to mankind in general. Israel is presented in scripture as a "stiff necked" rebellious people who have a responsibility given to them to demonstrate to the other races the benefits of compliance with the laws of God. The one great difference between Israel and the other races is that God made a covenant relationship between Himself and Israel that He did not make with other races. This made Israel accountable for keeping the covenant relationship. Breaking the covenant brought judgment upon Israel and it was with the same people who had the old Covenant that God made the New Covenant with-[Jer 31:31/Heb 8:8].

Israelites are God's chosen people by covenant relationship. Israel has a heavy accountability and burden that is not laid upon other peoples. But, we do have evidence that other branches of our race are cared for by God, although there are differences between these various kindred tribes is expressed in scripture.

We find a blessing given to Hagar and it is recorded that God heard the cry of her son Ishmael- [Gen. 21:17]. Hagar was an Egyptian, so she was either a Hamite or Shemite. She was an Adamic woman.

We find things like the repentance of Nineveh through the ministry of Jonah, an Israelite. The Ninevites were Assyrians, which were descendants of Shem. Adamic peoples.

Nebuchadnezzar, who was a descendant of Chesed, a son of Nahor, Abraham's brother, had a lengthening of tranquility, through an Israelite man of God.

We have Naaman, a Syrian, which are descendants of Shem, healed through the prayer of a prophet of Israel.

Also, within Solomon's great prayer as found in 2Chronicles 6:32-33 we find Solomon requesting God concerning the stranger "which is not of Thy people Israel" and asking God to hear and answer their prayers so that they might know God's name and fear Him. This was not a statement by God but was a request made by Solomon. The prayer request was for these strangers to be able to travel to God's house [Solomon's temple] and make their prayers, but this temple was later destroyed. These 'strangers not of Thy people Israel' were not Canaanites and Edomites, nor were they blacks, Mexicans, or Asians, which were not living anywhere near or in Biblical lands, nor spoke Hebrew. These 'strangers' were Adamic kinsmen to Israel, such as Syrians, Hebrews, Arameans, and other Adamic kinsmen descended from the Genesis chapter 10 nations.

On the other hand we have expressions of God's hatred for certain races such as Edom being called "the people against whom the Lord hath indignation for ever-[Malachi 1:3-4]. Most so-called Christians do not know who Edom is. Esau is Edom. Hence, Edomite Jews.

In the Bible, God has expressed his purposes for both Houses of Israel as a total singular race. One of God's purposes in giving the statutes and judgments to Israel is expressed in Deuteronomy 4:6, "Keep therefore and do them, for this is your wisdom in the sight of the nations, which shall hear of all these statutes, and say, 'Surely this great nation is a wise and understanding people', For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for, and what nation is there so great that hath statutes and judgments so righteous as I set before you this day"? This verse demonstrates again the separation of Israel from other races, and also one of the purposes God has for Israel.

If we try to say there are no differences in God's sight, then we are unlikely to discern any answers. First of all we must believe God's word, relentlessly consistent as it is. We are told, "By their fruits ye shall know them". We read about "good trees" and "corrupt trees" in Matthew 7:18 and Jesus says that it is impossible for a corrupt tree to ever bring forth good fruit.

"Karpos" is fruit, and means it is intrinsically good. We have to agree or to disagree with Jesus that these differences exist. Fruit is the product of the tree and it bears the same seed as the original tree. The seed in the fruit will produce the same type of tree again!

When the Apostle Paul proclaimed the Message, "as many as were ordained to eternal life believed"-[Acts13:48]. What about those who were not so ordained? What was the basis of being ordained before they believed? In scripture we have those who God "foreknew", that is the same people as He "knew" in the Old Testament. Romans 11:2 confirms this, "God has not cast away His people which He foreknew". Foreknown and foreordained are the same word. Jesus was foreordained, "before the foundation of the world"-[1Peter 1:20], so the time of being "known" was back in the past; so with Israel, and not with the other races.

Genesis 25:23 ​​ And Yahweh said unto her (Rebekah), Two nations are in your womb, and two manner of people shall be separated (H6504 parad- divided) from your bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. ​​ 

Nations — H1471, goyim: nations or peoples.

People — H3816, leom: a people, community, or nation.

Separated — H6504, parad: to divide, separate, disperse, or make a division.

Rebekah was not merely carrying two individual sons. Yahweh declared that two distinct nations and two different peoples were already represented in her womb. These were Jacob, from whom came Israel, and Esau, who became Edom (Genesis 32:28; 36:1, 8).

Their separation was declared before either child had done good or evil. The distinction originated in Yahweh’s sovereign purpose, not in a later social custom or human prejudice. He appointed the younger to receive the birthright, the blessing, and the position of strength, while the elder was appointed to serve the younger.

The division continued through their descendants. Israel and Edom possessed different inheritances, developed as different nations, and followed opposing national courses. Malachi later recalled this distinction:

Malachi 1:2–3 Was not Esau Jacob’s brother? says Yahweh: yet I loved Jacob, and I hated Esau.

Genesis 25:23 establishes that even twin brothers from the same parents could become two separated peoples with different national identities, inheritances, and appointed destinies. Scripture does not erase the distinction between Jacob and Esau; it carries that separation through the remainder of Biblical history and prophecy.

Esau was an Adamic Hebrew, who destroyed his seed by taking Canaanite wives of the Hittites and Hivites, thereby fathering Jews known as Edomites. Modern Jewry claims Esau as one of their patriarchs.

“Edom is in modern Jewry.” —The Jewish Encyclopedia, 1925 edition, Vol.5, p.41

Esau served Jacob, in the former centuries, but now the younger serves Esau in these latter days. Isaac prophesied that Esau would take the dominion in the latter days. Just observe who our politicians and rulers are, who owns and runs the Media, the corporations, the Banks, who the teachers and lawyers are, and are the heads of all the ABC agencies and Communist, Humanist, and Marxist groups.

2Corinthians 6:14 ​​ Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

The Jews never accepted Jesus Christ as the Messiah, and never will.

2Chronicles 19:2 ​​ ...Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon you from before the Lord.

Our people will continue to support the 'man of sin' until he be revealed. The 'churches' must stop believing the lie in order to see the deception.

Genesis 28:1–2 And Isaac called Jacob, and blessed him, and charged him, and said unto him, You shall not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel your mother’s father; and take you a wife from there of the daughters of Laban your mother’s brother.

Isaac did not merely advise Jacob to choose a morally pleasant woman. He expressly forbade him to marry a daughter of Canaan and directed him to take a wife from his own kindred.

This repeated the command Abraham had given concerning Isaac:

Genesis 24:3–4 You shall not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but you shall go unto my country, and to my kindred, and take a wife unto my son Isaac.

The covenant family lived among the Canaanites, but residence among another people did not authorize marriage with them. Abraham’s servant was required to return to Abraham’s kindred, and Jacob was later given the same command.

The contrast is established by Esau’s marriages:

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

Genesis 27:46 And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob takes a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?

Esau disregarded the separation maintained by Abraham, Isaac, and Rebekah. His Canaanite marriages brought bitterness into the covenant household and further demonstrated his contempt for his birthright and heritage.

Canaan stood under Noah’s curse (Genesis 9:25), and the Canaanite nations were later placed under national judgment. Deuteronomy 7:1 identifies seven nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—and Israel was expressly forbidden to make marriages with them:

Deuteronomy 7:3–4 Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take unto your son. For they will turn away your son from following Me, that they may serve other gods.

Modern society may condemn such a command as discriminatory or racist, but Scripture presents it as covenant obedience. The promised seed was not to be absorbed into the Canaanite population, joined to its worship, or detached from its appointed inheritance.

Genesis 28 therefore joins marriage directly to covenant separation. Isaac blessed Jacob, forbade him to marry the daughters of Canaan, and sent him to his own kindred for a wife. The covenant line was to be preserved through a separated household, a separated marriage, and fidelity to the God of Abraham and Isaac.

WE WILL BECOME ONE PEOPLE

Genesis 34:1–2 And Dinah the daughter of Leah, which she bore unto Jacob, went out to see the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Hivite — H2340, Chivvi: a Hivite; one of the Canaanite peoples occupying the land.

Shechem, the son of Hamor the Hivite, took Dinah and violated her. He afterward desired her as a wife, but the proposed marriage was part of a much greater plan to unite Jacob’s household with the Hivite city.

Genesis 34:8–10 And Hamor communed with them, saying, The soul of my son Shechem longs for your daughter: I pray you give her to him for a wife. And make marriages with us, and give your daughters unto us, and take our daughters unto you. And you shall dwell with us: and the land shall be before you; dwell and trade therein, and get possessions therein.

The same proposal appears in Jasher:

Jasher 33:24 And Hamor spoke unto them, saying, The soul of my son Shechem longs for your daughter; I pray you give her unto him for a wife and intermarry with us; give us your daughters and we will give you our daughters, and you shall dwell with us in our land and we will be as one people in the land.

The objective was openly stated:

Genesis 34:16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

The offer combined intermarriage, common residence, trade, property, and eventual absorption into one people. Hamor and Shechem then persuaded the men of their city by emphasizing the wealth that would pass into their hands:

Genesis 34:23 Shall not their cattle and their substance and every beast of theirs be ours? Only let us consent unto them, and they will dwell with us.

Jacob’s sons answered deceitfully, requiring every male of the city to be circumcised. Hamor’s people accepted the outward sign, but circumcision did not change their ancestry, erase Dinah’s defilement (rape), or make the Hivites part of Jacob’s covenant household.

While the men were incapacitated, Simeon and Levi entered the city and killed every male, including Hamor and Shechem. The other sons then plundered the city and took its wealth, women, and children. Their vengeance was not presented as a lawful model to imitate. Jacob condemned their action at the time and later denounced their cruelty and uncontrolled anger (Genesis 34:30; 49:5–7).

The separation lesson does not rest upon approving the massacre. It rests upon the Hivite proposal itself: exchange daughters, share the land, combine possessions, and “become one people.” Genesis 34 shows intermarriage being used as the means by which two distinct peoples would be merged, while an outward religious sign was treated as sufficient to remove every covenant distinction.

Circumcision alone could not transform a Canaanite city into Israel. Ritual conformity did not make the peoples interchangeable, and economic advantage did not make the proposed union lawful.

ORIGIN OF OUR RACE

by Bertrand L. Comparet

Article from Your Heritage

Those who hate to believe our Israel identity doctrine like to snarl at us, “What’s so special about the white race anyway?”. These people like to close their eyes to the fact that all civilization, existing in the world today, is the product of this race. What the dark races have, was taught and brought to them by us. I want to take up this challenge, and show that there is something very special about our race, altogether aside from our ability and accomplishments. The very origin of the true Israel of Yahweh, the Anglo-Saxon, Scandinavian, Germanic and related people, was in itself a miracle from the hand of Yahweh.

You will remember that Yahweh first made His promises, of a marvelous future, to Abraham. These promises to Abraham by Yahweh, are recorded in Genesis 13:16. “... I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.” Genesis 17:4,7 continues, “... my covenant it is with thee, and thou shalt be a father of many nations. ... And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant ...” Yahweh also told how these nations would be a blessing to all the earth.

Abraham had a total of eight sons. Yahweh told Abraham that only his son Isaac, whose mother was Sarah, was to be the ancestor of the promised line, called by Yahweh to become His people Israel. In Genesis 21:12 Yahweh promises Abraham, “... in Isaac shall thy seed be called.” Not only was Isaac, our ancestor, specially selected by Yahweh, but his very existence was a miracle. Two parties are necessary for the birth of all other children. But, the birth of Isaac required three parties, his father Abraham, his mother Sarah, and Yahweh.

A year before the birth of Isaac, Yahweh gave him his name, recorded in Genesis 17:21. When Yahweh spoke of a child being born to Sarah, both Abraham and Sarah laughed at the obvious impossibility. Sarah was then 90 years old, and feeble with great age. She was 45 years past the time when she could bear a child and she had been barren all her life. Abraham was 99 years old. Yahweh performed the miracle He had promised. A year later at the age of 91, Sarah bore her first and only child, Isaac.

This was only the first of several miracles. Like his descendant Jesus, Isaac was named by Yahweh before his birth. Jesus brought the reality of resurrection from the dead. Isaac was used to furnish a symbolic prophesy of our loved ones given back from the dead. Naturally, all of Abraham’s hopes were now centered upon this miracle son, through whom all of Yahweh’s great promises were to be fulfilled.

Then came the stunning command from Yahweh. “Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering.” Did Yahweh now mean to take away all that He had promised? No, Abraham knew better than that. Abraham prepared to sacrifice Isaac, not in the awful grief of a father about to witness, even to cause the death of his beloved son, but in serene faith Abraham obeyed Yahweh.

Abraham took his son Isaac and went to Mount Moriah, prepared the wood fire for the burnt offering, never doubting that Yahweh would keep His promise. Either Yahweh would intervene beforehand, or Yahweh would give him back his son from the dead. It is recorded in Revelation 13:8 Abraham told Isaac, “My son, Yahweh will provide Himself a lamb for a burnt offering”. Abraham knew and relied upon the assurance that Jesus was the Lamb slain from before the foundation of the world.

As always, Yahweh honored His word. Genesis chapter 22 tells how Yahweh did provide the burnt offering with a ram that was trapped by his horns, in the thicket. So Abraham made the sacrifice with the offering provided by Yahweh. Here is Christianity in the Old Testament, we have nothing of our own to offer in atonement for our sins. It is Yahweh who provides the lamb as the sin offering.

The offering of the beloved son prefigures the sacrifice of Jesus as the Lamb of Yahweh. The fact that this promised career was not interrupted by death, symbolizes the swift resurrection of Jesus from the dead. This was so He could continue His promised work on our behalf. For us, the threat of death is not real. Yahweh not only promised us continued life, but has strengthened our faith by clear demonstration of the power and will to resurrect us.

It is very fitting that Isaac was specially chosen and called by Yahweh to be our ancestor, as we are specially chosen and called by Yahweh to be His people, and to do His will on earth. We are all the children of Isaac, only by a miracle from the hand of Yahweh did Isaac ever come into existence at all. Remember this miracle is our miracle too, for without it we also would not exist today. Only by another miracle from Yahweh did Isaac grow to maturity and become the earthly father of us all. We are the product of that miracle.

Yahweh told Isaac, recorded in Genesis 26:4, “I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries: and in thy seed shall all the nations of the earth be blessed.”

With all our human imperfections, we have fulfilled this prophecy. We have brought the other races the first sanitation they ever knew. We stopped the pestilence which had previously ravaged their lands. We stopped their murderous tribal wars and brought them peace. As long as we remained in command of their lands, we brought them the only public education they have ever known. We taught them improved methods of agriculture, and when they still weren’t able to feed themselves, on many occasions we sent them shipments of food, which saved millions from death by famine.

By a miracle, Yahweh created Isaac for a purpose, to be the ancestor of our race. By miracles, Yahweh brought us to the great numbers and power He had promised to us. Yahweh said of us, “They shall show forth My praise”. Despite our human faults, we have done so.

EXODUS

ISRAEL IS YAHWEH’S FIRSTBORN SON

Exodus 4:22–23 And you shall say unto Pharaoh, Thus says Yahweh, Israel is My son, even My firstborn: and I say unto you, Let My son go, that he may serve Me: and if you refuse to let him go, behold, I will slay your son, even your firstborn.

Son — H1121, ben: a son, child, descendant, or member of a family or nation.

Firstborn — H1060, bekor: firstborn, eldest, or one possessing the firstborn position and inheritance.

Yahweh did not merely describe Israel as a collection of religious believers. He identified the nation as “My son” and “My firstborn.” This sonship existed before Israel was delivered from Egypt, before the law was given at Sinai, and before the nation entered the promised land. Deliverance did not create Israel’s identity; Yahweh delivered Israel because Israel was already His son.

The declaration also established a separation between Israel and Egypt. Pharaoh had enslaved Yahweh’s son and prevented him from fulfilling his appointed service. Yahweh therefore commanded:

“Let My son go, that he may serve Me.”

Israel’s sonship carried both privilege and obligation. The nation was redeemed from another master so that it might serve its Father in covenant obedience.

This Father-and-son relationship continues throughout Scripture:

Deuteronomy 32:6 Is not He your Father that has bought you? Has He not made you, and established you?

Isaiah 63:16 Doubtless You are our Father, though Abraham be ignorant of us, and Israel acknowledge us not: You, O Yahweh, are our Father, our Redeemer; Your name is from everlasting.

Jeremiah 31:9 For I am a Father to Israel, and Ephraim is My firstborn.

Hosea 11:1 When Israel was a child, then I loved him, and called My son out of Egypt.

The national sonship declared in Exodus was never transferred to an undefined multiracial religious institution. Yahweh remained the Father of Israel, and Ephraim remained His firstborn.

James carries this covenant language into the New Testament. He identifies his audience at the beginning of the epistle:

James 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

He then tells those same twelve tribes:

James 1:18 Of His own will begat He us with the Word of truth, that we should be a kind of firstfruits of His creatures (creation).

Begat — G616, apokueō: to bring forth, give birth to, or produce.

James did not address an unidentified universal population. His “us” is governed by his stated audience—the twelve tribes in the dispersion. Yahweh brought them forth through the Word of truth so that they would become firstfruits, fulfilling the purpose attached to Israel’s firstborn calling.

The New Testament uses both G5043, teknon—a child or offspring—and G5207, huios—a son possessing recognized relationship or standing. These words can describe natural descent, family relationship, covenant character, or appointed status according to context. They do not erase the Old Testament foundation identifying the covenant nation as Yahweh’s son.

Jesus likewise distinguished between those to whom knowledge of the Kingdom was granted and those to whom it was not:

Matthew 13:11 Because it is given unto you to know the mysteries of the Kingdom of Heaven, but to them it is not given.

Divine truth is not acquired through human will, religious membership, or intellectual ability alone. It must be given by God. Scripture consistently distinguishes those who hear the Shepherd’s voice from those who do not, those who receive the Word from those who reject it, and the children of the covenant from those standing outside it.

Exodus 4:22–23 supplies the foundation: Israel is Yahweh’s son and firstborn. Israel was separated from Egypt, redeemed from bondage, and brought forth to serve the Father Who had claimed him.

YAHWEH, THE GOD OF ISRAEL

Exodus 5:1 ​​ And afterward Moses and Aaron went in, and told Pharaoh, Thus saith Yahweh God of Israel, Let My people go, that they may hold a feast unto Me in the wilderness.

Israel — H3478, Yisrael: Israel; the name given to Jacob and carried by his descendants.

People — H5971, am: a people, nation, kindred, or members of one’s own people.

Yahweh identifies Himself as “the God of Israel” and identifies Israel as “My people.” These are declarations of covenant identity and possession. Israel belonged to Yahweh and was therefore not Pharaoh’s property to enslave, retain, or govern contrary to God’s command.

The title “God of Israel” occurs roughly 200 times in the King James Bible. It is not an incidental expression. From Israel’s deliverance out of Egypt through the histories, Psalms, and Prophets, Yahweh repeatedly reveals Himself by His relationship to this particular people.

He is:

• The God of Abraham, Isaac, and Jacob

• The God of Israel

• The Holy One of Israel

• The Father of Israel

• The Redeemer of Israel

• The King of Israel

Yahweh is sovereign over all creation, but universal sovereignty is not the same as covenant relationship. He judged Egypt, ruled Babylon, raised and removed kings, and exercised authority over every nation; yet He did not therefore call every nation “My people” or identify every race as His firstborn son.

The demand, “Let My people go,” also required physical separation. Israel had to leave Egypt and enter the wilderness to hold a feast unto Yahweh. Israel could not remain under Pharaoh’s dominion, surrounded by Egypt’s gods and national order, while rendering the covenant service Yahweh required.

Paul later asked:

Romans 3:29–30 Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

This does not establish a new multiracial covenant. “Gentiles” means nations, and the context must determine which nations Paul addresses. Throughout the Epistles, the circumcision and uncircumcision controversy concerns Judah (Judaean circumcision) and the dispersed House of Israel (uncircumcision)—the people once near and the people who had become alienated from their covenant standing. The same God was recovering both portions of His divided people.

Exodus 5:1 establishes the foundation that must govern the later passages: Yahweh is the God of Israel, Israel is His people, and His people must be released from foreign bondage and separated unto Him for covenant worship and service.

The denominational church system reverses this order. It begins with an assumed universal covenant and then forces “Israel,” “My people,” and “the God of Israel” to conform to it. Scripture begins with the people Yahweh named, claimed, delivered, separated, and commanded to serve Him.

SO WHY ARE WE LED TO BELIEVE THAT THIS RESTRICTION IS NOT VALID, WHEN WE STILL CANNOT FIND SPECIFIC REFERENCE TO, OR PATTERN OF, GOD BEING THE GOD OF OTHER RACES?

Zero occurrences of “God of the church', 'God of the Jews', God of the Gentiles', 'God of the heathen, of the Canaanites, or of the races of the earth”.

The 'churches' have added to the Word.

I WILL TAKE YOU TO ME FOR A PEOPLE

Exodus 6:7 And I will take you to Me for a people, and I will be to you a God: and you shall know that I am Yahweh your God, which brings you out from under the burdens of the Egyptians.

Take — H3947, laqach: to take, receive, acquire, bring, or take possession of.

People — H5971, am: a people, nation, kindred, or members of one’s own people.

Yahweh was addressing the children of Israel specifically. He promised to take them to Himself as His own people, deliver them from Egypt, and establish Himself as their God. This is both redemption and separation: Israel was taken out from under the dominion of Egypt and taken unto Yahweh.

The covenant formula is unmistakable:

“I will take you to Me for a people.”
“I will be to you a God.”
“You shall know that I am Yahweh your God.”

This relationship was not created by Israel choosing a religion. Yahweh chose, claimed, delivered, and separated the people for Himself. Their knowledge of Him would be confirmed through His acts of judgment against Egypt and redemption toward Israel.

The same covenant formula continues throughout Scripture:

Leviticus 26:12 And I will walk among you, and will be your God, and you shall be My people.

Jeremiah 30:22 And you shall be My people, and I will be your God.

Jeremiah 31:33 I will be their God, and they shall be My people.

Ezekiel 36:28 And you shall be My people, and I will be your God.

Scripture never abandons this covenant relationship or replaces Israel with an undefined collection of every race. Yahweh remains the God of Israel, and the people redeemed, gathered, cleansed, and restored in the later promises remain the covenant people He previously claimed.

Yahweh rules over every nation as Creator and Judge, but He speaks covenantally to Israel as “your God.” Exodus 6:7 therefore establishes more than deliverance from physical slavery. Israel was separated from another nation’s dominion, taken into Yahweh’s possession, and appointed to live as His people under His authority.

YAHWEH WILL HAVE WAR WITH AMALEK

Exodus 17:15–16 And Moses built an altar, and called the name of it Yahweh-nissi: for he said, Because Yahweh has sworn that Yahweh will have war with Amalek from generation to generation.

Amalek — H6002, Amaleq: Amalek and the people descended from him.

Generation — H1755, dor: a generation, age, or successive period.

Amalek was a descendant of Esau through Eliphaz and Timna:

Genesis 36:12 And Timna was concubine to Eliphaz Esau’s son; and she bore to Eliphaz Amalek.

The judgment arose from Amalek’s deliberate attack upon Israel after the Exodus. Amalek did not meet Israel honorably in open battle. He attacked the weak, weary, and stragglers at the rear while Israel traveled through the wilderness:

Deuteronomy 25:17–18 Remember what Amalek did unto you by the way, when you came forth out of Egypt; how he met you by the way, and smote the hindmost of you, even all that were feeble behind you, when you were faint and weary; and he feared not God.

Yahweh therefore declared continuing war against Amalek and commanded Israel to remember what had been done.

Deuteronomy 25:19 Therefore it shall be, when Yahweh your God has given you rest from all your enemies round about, in the land which Yahweh your God gives you for an inheritance to possess it, that you shall blot out the remembrance of Amalek from under heaven; you shall not forget it.

Blot out — H4229, machah: to wipe out, erase, destroy, or obliterate.

Remembrance — H2143, zeker: remembrance, memorial, or the memory of a name.

This was a specific national judgment pronounced by Yahweh and entrusted to covenant Israel under His command. It was not merely a disagreement over religion. Amalek had positioned itself as an enduring enemy of Israel and had attacked the defenseless without fearing God.

The judgment upon Esau’s house is carried into prophecy:

Obadiah 18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for Yahweh has spoken it.

The prophecy preserves every distinction: Jacob remains Jacob, Joseph remains Joseph, and Esau remains Esau. The houses are not blended together or given one interchangeable destiny. Jacob and Joseph receive victory, while the hostile house of Esau comes under the judgment Yahweh pronounced.

Zechariah likewise describes the removal of everything profane from Yahweh’s restored order:

Zechariah 14:21
“Yea, every pot in Jerusalem and in Judah shall be holiness unto Yahweh of hosts: and all they that sacrifice shall come and take of them, and boil therein: and in that day there shall be no more the Canaanite in the house of Yahweh of hosts.”

The emphasis is complete holiness: what is hostile, profane, and forbidden will no longer remain within Yahweh’s house.

These passages establish that God’s judgments are not erased by religious profession. No church decree, universalist doctrine, or human declaration can overturn a sentence Yahweh has spoken.

The separation principle remains unmistakable: Israel and Amalek were not assigned the same covenant standing, the same inheritance, or the same prophetic destiny. Yahweh placed His name and protection upon Israel and declared war against the people who sought Israel’s destruction.

A PECULIAR TREASURE ABOVE ALL PEOPLES

Exodus 19:5 ​​ Now therefore, if you will obey My voice indeed, and keep My covenant, then you shall be a peculiar treasure unto Me above all people: for all the earth (land) is Mine: ​​ 

​​ 19:6 ​​ And you shall be unto Me a kingdom of priests, and an holy (set apart) nation. These are the words which you shalt speak unto the children of Israel.

Peculiar treasure — H5459, segullah: a special treasure, valued possession, personal property, or possession reserved for oneself.

Above all people — H5971, am, with H4480, min: a people distinguished, selected, and elevated from among other peoples.

Holy — H6918, qadosh: sacred, consecrated, separated, or set apart.

Nation — H1471, goy: a nation or national people.

Yahweh declared that Israel was to be His special possession above all other peoples. The words establish distinction, not equality of covenant standing. Although the entire earth belongs to Yahweh by right of creation and sovereignty, He selected one nation from among the peoples to occupy this particular relationship with Him.

Universal ownership did not produce a universal covenant:

“All the earth is Mine.”
“You shall be a peculiar treasure unto Me above all people.”

The contrast is deliberate. All lands and nations exist under Yahweh’s authority, but Israel alone was assembled at Sinai, addressed as His people, admitted into His covenant, and appointed to be His holy nation and kingdom of priests.

Holiness is separation unto God. Israel was not made holy by becoming indistinguishable from the surrounding nations. Israel was made holy by being claimed, consecrated, instructed, and governed by Yahweh. Its laws, worship, priesthood, marriages, diet, calendar, land, and national order were all to testify that Israel belonged to Him.

This calling carried responsibility. Israel’s enjoyment of its treasured position was joined to obedience:

“If you will obey My voice indeed, and keep My covenant.”

Election did not give Israel permission to imitate the nations. The people chosen above the nations were required to live differently from them. Covenant privilege carried covenant duty, and rebellion brought covenant chastisement.

The same declaration is repeated:

Deuteronomy 7:6 For you are a holy people unto Yahweh your God: Yahweh your God has chosen you to be a special people unto Himself, above all people that are upon the face of the earth.

Deuteronomy 14:2 For you are a holy people unto Yahweh your God, and Yahweh has chosen you to be a peculiar people unto Himself, above all the nations that are upon the earth.

Peter carries these same covenant titles into the New Testament:

1Peter 2:9 But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people.

Peter did not invent a new people or transfer Israel’s titles to an unrelated universal institution. He addressed the elect dispersed people named at the beginning of his epistle and reaffirmed the identity and calling first declared to Israel at Sinai.

Exodus 19:5–6 defines Israel’s national purpose: a treasured possession, a kingdom under God, a priestly people, and a holy nation—chosen from among and placed above the other peoples in covenant responsibility and service.

YOU SHALL NOT COMMIT ADULTERY

Exodus 20:14 You shall not commit adultery.

Commit adultery — H5003, na’aph: to commit adultery; to violate the marriage covenant by unlawful sexual relations with another person’s spouse.

FORBIDDEN INTERMARRIAGE

Scripture addresses the mingling of the holy seed directly:

Deuteronomy 7:3–4 Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take unto your son. For they will turn away your son from following Me, that they may serve other gods.

Ezra 9:1–2 The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands...for they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands.

Mingled — H6148, arab: to mix, mingle, intermeddle, exchange, or enter into association.

Ezra does not conceal the offense beneath a general accusation of adultery. He states precisely what happened: Israel failed to remain separate, took wives from the peoples of the lands, and mingled the holy seed.

The distinction should therefore remain clear. Adultery violates an existing marriage covenant. Forbidden intermarriage violates Yahweh’s command that Israel remain separate from the prohibited peoples. Both are sexual and covenant transgressions.

In the Latin Vulgate, Exodus 20:14 was translated as non moechaberis and Romans 13:9 as non adulterabis. The Latin word moechaberis is an inflected form of moechari, a transliteration of the Greek moicheuo (moy-khyoo'-o), and is of little etymological importance since what it means is merely dependent upon what the Greek word means, which we will explore. However, what is important is adulterabis, an inflected form of the word adultero, since this is the Latin word most often used in the Vulgate and elsewhere to translate the Greek word moicheuo.

The Greek word ou moicheusieis and the Latin word non are simply negative particles, translated not. Thus, the words that we need to define in order to determine the correct translation of Exodus 20:14 and Romans 13:9 are the Greek word moicheuo and the Latin word adultero.

First, in order to define the word moicheuo, let us turn to a commonly used and commonly available dictionary, the Theological Dictionary of the New Testament, edited by Gerhard Kittel and translated into English by Geoffrey W. Bromiley. Now let us note that Kittel was a well-renowned German Greek scholar and is held in high-esteem by the scholarly community.

Under the entry word moicheuo, the following definition is given: “of the intermingling of animals and men or of different races.” [In the German original, Theologisches Wörterbuch zum Neuen Testament, we find the original words of Kittel: “auch von Vermischung von Tier und Mensch oder von Mischung verschiedener Rassen”].

This, of course, is the classical definition of mongrelization. So the Greek of the New Testament and the Greek Septuagint confirm that the translation “You will not mongrelize” is correct.

THEY SHALL NOT DWELL IN YOUR LAND

Exodus 23:31 ​​ And I will set your bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and you shalt drive them out before you.

​​ 23:32 ​​ You shalt make no covenant with them, nor with their gods. ​​ 

​​ 23:33 ​​ They shall not dwell in your land, lest they make you sin against Me: for if you serve their gods, it will surely be a snare unto you.

Bounds — H1366, gebul: a boundary, border, territory, or appointed limit.

Drive out — H1644, garash: to drive away, expel, dispossess, or cast out.

Covenant — H1285, berith: a covenant, compact, alliance, or binding agreement.

Dwell — H3427, yashab: to sit, remain, inhabit, settle, or establish residence.

Snare — H4170, moqesh: a trap, bait, enticement, or cause of ruin.

Yahweh did not give Israel an undefined territory with changing boundaries. He appointed the borders of Israel’s inheritance and promised to dispossess the nations then occupying the land. The God Who divided the nations and established their habitations also reserved a particular land for His covenant people.

The command concerned the Canaanite nations named in the preceding verse—the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites. Israel was not permitted to make treaties that would preserve their national power, worship, and gods within the promised inheritance.

The reason is stated plainly:

“Lest they make you sin against Me.”

Foreign worship would not remain a harmless private difference. Continued national influence would entice Israel to tolerate, imitate, and eventually serve foreign gods. What began as coexistence would become accommodation; accommodation would become participation; and participation would become apostasy.

The command therefore contains three connected separations:

• Yahweh established Israel’s territorial boundaries.

• Israel was forbidden to enter covenant with the condemned nations or their gods.

• Those nations were not to remain established in the land as a continuing source of idolatry and rebellion.

The land and the covenant could not be separated from one another. Israel was given the land in order to establish Yahweh’s law, worship, and national order within it. If Israel preserved the religious systems of the dispossessed nations, those systems would become a snare and the covenant people would eventually lose the very inheritance they had received.

The principle remains: a covenant people cannot preserve a godly national order while adopting the gods, morality, laws, customs, and governing ideals of peoples hostile to Yahweh. When foreign religious and moral systems are welcomed, protected, and finally honored alongside God’s law, the nation ceases to remain distinct and eventually becomes indistinguishable from the world around it.

This is how a Christian society loses its identity. It does not happen in one moment. The people first tolerate what God forbade, then form agreements with it, then become accustomed to it, and finally defend and practice it. The snare succeeds when alien worship and values no longer appear alien. This is the condition America and the European nations are in today.

Exodus 23:31–33 joins territory, covenant, worship, and national survival. Yahweh established the boundary, gave Israel the land, prohibited covenant with its former inhabitants, and warned that their continued influence would turn His people away from Him.

THE VEIL DIVIDED THE HOLY FROM THE MOST HOLY

Exodus 26:33 ​​ And you shalt hang up the vail under the taches (hooks), that you mayest bring in thither within the vail the ark of the testimony: and the vail shall divide (H914 badal) unto you between the holy place and the most holy (holy of holies).

Divide — H914, badal: to divide, separate, distinguish, set apart, or make a difference.

The veil established a God-appointed boundary between the holy place and the Most Holy Place. The ordinary priests could minister in the holy place, but only the high priest could enter within the veil—and only once each year on the Day of Atonement, with the appointed blood (Leviticus 16:2–34; Hebrews 9:7).

Separation existed even within the priestly order. The Levites were separated from the other Israelites for sanctuary service, while Aaron and his sons were separated from the other Levites for the priesthood. The high priest alone was permitted to enter the Most Holy Place.

The nearer the service approached Yahweh’s presence, the stricter the separation became. Holy things, holy places, and holy offices were not interchangeable. God established the distinctions, and no man could cross them except in the manner He commanded.

DISTINGUISHED FROM EVERY PEOPLE

Exodus 33:16 ​​ For wherein shall it be known here that I and your people have found grace in your sight? is it not in that You goest with us? so shall we be separated, I and Your people, from all the people that are upon the face of the earth.

Grace — H2580, chen: favor, acceptance, graciousness, or goodwill.

Separated — H6395, pala: to be distinct, distinguished, separated, extraordinary, or wonderfully set apart.

Israel had sinned grievously by making and worshiping the golden calf. Yahweh therefore warned that He would not go in their midst, lest He consume them because they were a stiff-necked people (Exodus 33:3–5).

Moses understood that Israel’s distinguishing mark was not merely leaving Egypt or possessing a separate land. Israel was known to have found favor with Yahweh because His presence went with them.

Exodus 33:15 If Your presence goes not with me, carry us not up from here.

Without Yahweh’s presence, Israel would possess no evidence of its favored and separated standing. With His presence, Israel would be visibly distinguished from every other people upon the face of the earth.

The generation brought out of Egypt did not immediately abandon Egypt’s habits and worship. They complained, rebelled, and repeatedly returned to false gods. Physical separation from Egypt had occurred, but Egypt’s ways still had to be removed from the people.

This is the failure of denominational churchianity: it claims God’s presence while retaining the beliefs, customs, and values and opinions of the world. Yet Yahweh’s presence does not make His people indistinguishable from everyone else. His presence is what marks, governs, corrects, and separates them.

Israel’s distinction was therefore not an empty claim of superiority. It was the covenant favor and presence of Yahweh among His people—a presence that required repentance, obedience, and holiness.

THE COVENANT PEOPLE MUST NOT BE MIXED

Exodus 34:7 ​​ Keeping mercy for thousands (of Jacob's descendants), forgiving (lifting up) iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

​​ 34:8 ​​ And Moses made haste, and bowed his head toward the earth, and worshiped.

​​ 34:9 ​​ And he said, If now I have found grace (favor) in Your sight, O Yahweh, let my Elohiym, I pray You, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Your inheritance.

​​ 34:10 ​​ And He said, Behold, I make a covenant: before all your people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which you art shall see the work of Yahweh: for it is a terrible (awesome) thing that I will do with you.

Mercy — H2617, chesed: covenant mercy, lovingkindness, faithfulness, or steadfast kindness.

Forgiving — H5375, nasa: to lift, bear, carry away, pardon, or remove.

Clear — H5352, naqah: to acquit, hold innocent, leave unpunished, or free from guilt.

Inheritance — H5157, nachal: to possess, receive as an inheritance, or take as one’s allotted possession.

Yahweh proclaimed both mercy and judgment. He forgives iniquity, transgression, and sin, but He does not declare the guilty innocent while rebellion continues. The effects of the fathers’ iniquity are visited upon succeeding generations, while His covenant mercy extends to thousands.

Moses did not ask Yahweh to abandon His standard. He confessed Israel’s stiff-necked condition, asked for pardon, and pleaded: “Take us for Your inheritance.”

The covenant was renewed after the golden-calf apostasy. Israel had already demonstrated how quickly a people could be delivered from Egypt physically while returning to Egypt’s religious ways. Yahweh therefore joined covenant mercy to a renewed command for separation.

​​ 34:11 ​​ Observe you that which I command you this day: behold, I drive out before you the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

​​ 34:12 ​​ Take heed to thyself, lest you make a covenant with the inhabitants of the land whither you goest, lest it be for a snare in the midst of you:

Snare — H4170, moqesh: a trap, bait, enticement, or cause of ruin.

Yahweh was making a covenant with Israel; Israel was therefore forbidden to make a competing covenant with the inhabitants of the land. The two covenant orders could not be joined. An alliance with the nations would become a snare within Israel and undermine the exclusive relationship Yahweh had established.

​​ 34:13 ​​ But you shall destroy their altars, break their images (pillars), and cut down their groves:

​​ 34:14 ​​ For you shalt worship no other god: for Yahweh, whose name is Jealous, is a jealous God:

Asherah images — H842, asherim: wooden poles, images, or cultic objects associated with the Canaanite goddess Asherah.

Jealous — H7067, qanna: jealous; demanding exclusive devotion and tolerating no rival.

Israel was not commanded to preserve the Canaanite altars as cultural enrichment. The altars, sacred pillars, and Asherah objects were to be destroyed because they represented rival gods and a rival religious order.

Yahweh’s jealousy is covenantal. Israel belonged to Him and was forbidden to divide its worship among Him and the gods of other peoples.

​​ 34:15 ​​ Lest you make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call you, and you eat of his sacrifice;

​​ 34:16 ​​ And you take of their daughters unto your sons, and their daughters go a whoring after their gods, and make your sons go a whoring after their gods.  ​​​​ (Deut 7:3 ​​ 1Ki 11:2 ​​ Ezra 9:2)

Go whoring — H2181, zanah: to commit fornication, act as a harlot, or become unfaithful through idolatry.

The progression is stated plainly:

• Israel makes a covenant with the inhabitants.

• Their idolatrous worship is allowed to remain.

• Israelites accept invitations to their sacrifices.

• Their daughters are taken as wives for Israel’s sons.

• The wives turn those sons toward foreign gods.

• Israel becomes unfaithful to Yahweh.

The law does not wait until the final apostasy occurs. It forbids the covenant and marriage that create the path leading to it. This same warning appears in Deuteronomy 7:3–4, and its violation later appears in Solomon’s marriages (1Kings 11:1–8), the mingling of the holy seed in Ezra 9:1–2, and the strange marriages confronted by Nehemiah (Nehemiah 13:23–27).

The results are visible wherever a covenant people treats every religion and spiritual practice as equally acceptable. Hindu and Buddhist spirituality, ritual yoga, Tantra, Taoist and New Age practices, occultism, Satanism, rabbinic traditions, indigenous spirit worship, and denominational church customs have all been imported, combined, commercialized, or presented as compatible with Christianity. The result is not greater Biblical understanding but religious confusion and divided allegiance.

Even the churches have multiplied sects, traditions, and doctrines while abandoning the law and covenant order of the God of Israel. Instead of destroying the altars of false worship, they rename them, accommodate them, and invite them into the household. The one Lord, one Faith, one Immersion of Scripture became 33,000 lords, faiths, and immersions.

Exodus 34 gives the result beforehand. When Israel makes covenant with alien religious systems, participates in their worship, and joins its households to them, the children are turned away from Yahweh. Religious pluralism does not preserve a holy people. It dissolves their separation, divides their loyalty, and teaches succeeding generations to serve other gods.

EGYPT’S POWER WOULD NOT BE HEALED

Egypt was one of the greatest kingdoms of the ancient world, but its wealth, armies, monuments, medicines, and antiquity could not preserve it when Yahweh pronounced judgment.

Isaiah was commanded to act out a sign against Egypt and Cush:

Isaiah 20:3–4 Like as My servant Isaiah has walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; so shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot.

The prophecy warned Judah against trusting Egypt and Cush for protection from Assyria. The power to which Judah looked for help would itself be humiliated and carried captive.

Isaiah 20:5–6 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.

Egypt’s judgment was therefore also a lesson for Israel: covenant security could not be obtained through dependence upon a foreign empire.

Jeremiah later pronounced another judgment upon Egypt, this time connected with its defeat by Babylon:

Jeremiah 46:11 Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shall you use many medicines; for you shall not be cured.

Egypt possessed physicians, medicines, military strength, and accumulated knowledge, but no remedy could reverse the sentence Yahweh had pronounced. The wound was national, and its cause could not be healed through human skill.

Ezekiel used the same imagery:

Ezekiel 30:21–22 Son of Adam, I have broken the arm of Pharaoh king of Egypt; and, behold, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Therefore thus says the Lord Yahweh; Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand.

The broken arm represented Egypt’s loss of military and imperial power. Yahweh strengthened the king of Babylon while breaking Pharaoh’s ability to wield the sword.

Egypt was not prophesied to disappear entirely. Yahweh declared that the Egyptians would later be gathered into their land, but Egypt would remain a diminished kingdom:

Ezekiel 29:14–15 And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations.

The prophecy concerns the end of Egypt’s former supremacy. The great imperial power would be conquered, scattered, restored in weakness, and prevented from ruling over the nations again.

Israel was repeatedly warned not to trust Egypt’s horses, armies, political alliances, or worldly strength. Egypt belonged to Yahweh’s sovereign judgment; it could not replace Him as Israel’s protector.

The separation lesson is clear: when the covenant people abandon dependence upon Yahweh and seek salvation through foreign powers, they attach themselves to nations already standing under judgment. Egypt’s greatness could not save Egypt, and it could never save Israel.

Egypt is one of the great civilizations that have perished through contact with the colored races.

The best known authority upon Negro history (Sir Harry Johnston) tells us that the Egyptians were a Caucasian people and that their early contact with the Negro imparted to that race all the arts of civilization they possessed up to the coming of the Persians, Greeks, Romans, Arabs, and modern Europeans to the continent of Africa.

The consolidation of the kingdoms of Upper and Lower Egypt by Menes, the first Pharaoh, occurred 3400 years B.C. The accession of Teharka, a mulatto, to the throne occurred about 688 B.C. "It was at this juncture that we can trace the rising fortunes of Prince Teharka...he was the son of a Nubian woman, and his features, as preserved in contemporary sculpture, show unmistakably Negroid characteristics." (Ibid., p.544) There is, then, an interval of some twenty-seven centuries between the first Pharaoh and the date when a mulatto inherits the throne. It was of this period, when Negroids were upon the throne, that Isaiah foresaw the downfall of Egypt (Isaiah 20).

LEVITICUS

PUT A DIFFERENCE BETWEEN HOLY AND UNHOLY

Leviticus 10:10 ​​ And that you may put difference (H914 badal) between holy and unholy, and between unclean and clean;

10:11 And that you may teach the children of Israel all the statutes which Yahweh has spoken unto them by the hand of Moses.

Put difference — H914, badal: to divide, separate, distinguish, set apart, or make a difference.

Holy — H6944, qodesh: holiness, sacredness, or that which is set apart.

Unholy — H2455, chol: common, ordinary, or profane.

Unclean — H2931, tame: unclean, defiled, or ceremonially impure.

Clean — H2889, tahor: clean, pure, or permitted.

The command followed the deaths of Nadab and Abihu, who offered strange fire before Yahweh. The priests were responsible for knowing and teaching the distinctions God had established. They could not substitute personal judgment, appetite, custom, or religious innovation for Yahweh’s definitions.

Leviticus 11 applies this duty of distinction to food:

​​ 11:44 ​​ For I am Yahweh your God: you shall therefore sanctify yourselves (set yourselves apart), and you shall be holy (set apart); for I am holy (set apart): neither shall you defile yourselves with any manner of creeping thing that creepeth upon the earth.

Sanctify — H6942, qadash: to consecrate, sanctify, dedicate, or set apart.

Holy — H6918, qadosh: sacred, consecrated, separated, or set apart.

Yahweh did not merely give Israel a list of dietary preferences. He connected what they ate with sanctification:

“You shall sanctify yourselves.”
“You shall be holy.”
“For I am holy.”
“You shall not defile yourselves.”

The chapter concludes by repeating the purpose:

Leviticus 11:46 This is the law of the beasts, and of the fowl, and of every living creature that moves in the waters, and of every creature that creeps upon the earth:

​​ 11:47 To make a difference (H914) between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.”

The distinction is explicit. Some animals may be eaten; others may not. God determined the difference, and Israel was commanded to recognize and observe it.

First Peter carries the command for holiness into the New Testament:

1Peter 1:15–16 But as He which has called you is holy, so be holy in all manner of conduct; because it is written, Be holy; for I am holy.

The call to holiness was not replaced with permission to erase every distinction God made. Peter quotes the law as continuing instruction for the dispersed covenant people.

Fourth Maccabees also preserves the understanding that obedience requires appetite to be governed by God’s law:

4Maccabees 1:33 ​​ For whence is it, otherwise, that when urged on to forbidden meats, we reject the gratification which would ensue from them? Is it not because reasoning is able to command the appetites? I believe so.

34 ​​ Hence it is, then, that when lusting after water-animals and birds, and fourfooted beasts, and all kinds of food which are forbidden us by the law, we withhold ourselves through the mastery of reasoning.

35 ​​ For the affections of our appetites are resisted by the temperate understanding, and bent back again, and all the impulses of the body are reined in by reasoning.

The test is straightforward: will appetite govern the man, or will God’s command govern the appetite?

Israel was delivered for a stated purpose:

Psalm 105:45 That they might observe His statutes, and keep His laws. Praise Yahweh.

Leviticus 11 was addressed to Israel and formed part of the national discipline by which Israel was distinguished from surrounding peoples. The churches have largely abolished the distinction by interpretation, while continuing to quote the command, “Be holy; for I am holy.”

Holiness requires badal—making the difference Yahweh made. When clean and unclean, holy and common, permitted and forbidden are treated as interchangeable, the very discipline intended to set Israel apart has been discarded.

YOU SHALL NOT MINGLE DIVERSE KINDS

Leviticus 19:19 ​​ You shall keep My statutes. You shalt not let your cattle gender with a diverse kind (mixed breed): you shalt not sow your field with mingled seed (mixed seed): neither shall a garment mingled of linen and woollen come upon thee.

Statutes — H2708, chuqqah: an ordinance, statute, prescribed limit, or appointed enactment.

Diverse kind; mingled seed — H3610, kilayim: two kinds, a mixture of different kinds, or a prohibited mixture.

Linen and wool — H8162, sha’atnez: a fabric woven from wool and linen together.

The command contains three appointed distinctions:

• Different kinds of livestock were not to be bred together.

• A field was not to be sown with mingled seed.

• Wool and linen were not to be woven together in an ordinary garment.

Yahweh did not provide Israel with a scientific explanation and then allow the people to decide whether His reasoning satisfied them. He said:

“You shall keep My statutes.”

Israel’s obedience did not depend upon knowing every physical, agricultural, or symbolic reason behind the command. Yahweh established the boundary, and the duty of His people was to honor it.

The word kilayim describes a prohibited combination of two kinds. It is indexed in Strong’s as the dual form of H3608, kele, meaning confinement or prison, from H3607, kala, meaning to restrain, shut up, withhold, or forbid. That word relationship may suggest restraint, but the doctrine does not depend upon etymology. The command itself expressly restrains Israel from mixtures Yahweh had forbidden.

Nor does this verse teach that every combination of materials, plants, animals, or people is sinful. The Tabernacle itself contained carefully appointed combinations of materials, colors, spices, and metals. The issue is not mixture according to human preference; it is whether Yahweh has permitted or forbidden the combination.

This statute establishes a larger principle: man may not erase a distinction merely because he sees an advantage in doing so. God determines which things may be joined and which must remain separate.

The same principle governed Israel’s marriages and religious associations. Those applications are stated directly elsewhere:

Deuteronomy 7:3–4 Neither shall you make marriages with them...for they will turn away your son from following Me, that they may serve other gods.

Ezra 9:2 They have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands.

Leviticus 19:19 does not need to be retranslated as an intermarriage law. It supplies the underlying principle, while Deuteronomy and Ezra give the direct national application. Yahweh created distinctions, legislated boundaries, and forbade Israel from joining together what He had commanded to remain separate.

Israel later violated that order:

Psalm 106:34–36 They did not destroy the nations, concerning whom Yahweh commanded them: but were mingled among the heathen, and learned their works. And they served their idols: which were a snare unto them.

The result of unlawful mingling was exactly what Yahweh had warned. Israel learned the practices of the nations, served their idols, sacrificed its children, polluted the land, and went whoring through its own inventions. Yahweh then delivered the people into the hands of their enemies, and those who hated them ruled over them (Psalm 106:37–42).

That is the Scriptural connection between forbidden mixture and bondage. Israel erased Yahweh’s distinctions, joined itself to foreign worship, and was consequently placed under foreign rule.

Yet Yahweh did not utterly forsake His covenant people. The Servant was appointed:

Isaiah 42:7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

Prison — H3608, kele: confinement, imprisonment, or a prison house.

The people who rejected Yahweh’s restraints eventually entered the restraints of captivity. Jesus our Christ came to recover the lost, open blind eyes, release the covenant prisoners, and restore His people to obedience.

Leviticus 19:19 therefore stands within the whole separation theme. Yahweh—not appetite, convenience, profit, fashion, or human reasoning—determines what may be joined. Holiness requires Israel to preserve the distinctions He established and to refrain from the mixtures He forbade.

Professional breeders of livestock or even dogs do not mix breeds. This would be devastating to the genetics. For instance, a purebred animal is one that has been selectively bred over generations to produce offspring with consistent, predictable traits, in physical characteristics, as well as temperament and behavior. A thoroughbred is a specific breed of horse known for its speed and agility. But they are all horses. You wouldn't breed a donkey or zebra with a horse.

You don't see farmers planting beans and potatoes in the same field.

And the reasons for not mixing fabrics is because of the reaction the skin and nervous system can have. Many fabrics like polyester, nylon, spandex, and acrylic are derived from petrochemicals and offput chemicals and gases that are carcinogenic and harmful to the body.

I HAVE SEPARATED YOU FROM OTHER PEOPLE

Leviticus 20:24 ​​ But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am Yahweh your God, which have separated (H914- badal) you from other people.

​​ 20:25 ​​ Ye shall therefore put difference (separation H914 badal) between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated (H914- badal) from you as unclean.

​​ 20:26 ​​ And you shall be holy (set-apart) unto Me: for I Yahweh am holy, and have severed (H914- badal) you from other people, that you should be Mine.

Separated; put difference; severed — H914, badal: to divide, distinguish, separate, select, set apart, or make a difference.

Holy — H6918, qadosh: sacred, consecrated, separated, or set apart.

The passage gives a complete pattern of Biblical separation:

• Yahweh separated Israel from the other peoples.

• Yahweh separated certain animals as unclean.

• Israel was commanded to distinguish the clean from the unclean.

• Israel was commanded to remain holy because Yahweh is holy.

• Israel was severed from the peoples so that the nation would belong to Him.

The repeated use of badal connects national separation, dietary distinction, holiness, land inheritance, and covenant possession. Israel was to recognize and maintain on earth the distinctions Yahweh had already established.

The preceding verses explain why:

Leviticus 20:22–23 You shall therefore keep all My statutes, and all My judgments, and do them; that the land, where I bring you to dwell therein, spew you not out. And you shall not walk in the manners of the nation, which I cast out before you.

Israel could not possess the land while imitating the people being expelled from it. The nation was separated from their worship, sexual practices, food customs, laws, and manner of life. If Israel abandoned that separation, the land would cast Israel out just as it had cast out the former inhabitants.

The food distinction was not an isolated health suggestion. Yahweh made it part of Israel’s holiness:

“You shall therefore put difference between clean beasts and unclean.”

Modern churches often declare that the distinction has been abolished, but Leviticus does not describe it as temporary. The New Testament identifies Jesus Christ’s sacrifice as once for all and establishes Him as the continuing High Priest. Hebrews speaks of a change in priesthood and the ending of repeated animal sacrifices; it does not declare that Yahweh has ceased to be holy or that every distinction connected with holy living has disappeared.

Peter repeats the command:

1Peter 1:15–16 But as He which has called you is holy, so be holy in all manner of conduct; because it is written, Be holy; for I am holy.

Peter addressed the elect dispersed Israelites named in the opening of his epistle. He did not tell them that holiness had been abolished. He carried the command forward and later described them with the same national titles given at Sinai:

1Peter 2:9 But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people.

The holiness of Israel was never merely a private spiritual feeling. It was expressed through national identity, worship, conduct, diet, marriage, law, and separation from the customs of other peoples.

Yahweh repeatedly identifies Himself as the Holy One of Israel. The title joins His holiness to the people He chose, redeemed, disciplined, and claimed. Israel is likewise called the holy people (Daniel 8:24), the holy nation, and the peculiar treasure.

The purpose is stated in five words:

“That you should be Mine.”

Yahweh’s separation of Israel was possessive and covenantal. He severed the nation from the other peoples so that Israel would belong to Him. No later passage transfers that identity to an undefined universal population or announces an expiration date for Israel’s holy calling.

A holy nation is a separated nation. If the separation is discarded—if Israel adopts the worship, customs, marriages, morality, and laws of the surrounding peoples—then the nation denies the very purpose for which Yahweh said, “I have severed you from other people, that you should be Mine.”

NO CORRUPT OFFERING COULD BE ACCEPTED

Leviticus 22:25 ​​ Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.

Stranger — H5236, nekar: foreignness, a foreign country, or one belonging to another people. The expression is ben-nekar—a son of foreignness or foreigner.

Corruption — H4893, mashchath: a defect, disfigurement, corruption, or injury.

Blemish — H3971, mum: a physical defect, spot, fault, or imperfection.

Accepted — H7521, ratsah: to accept, approve, receive favorably, or regard with pleasure.

The immediate subject is the condition of sacrificial animals:

Leviticus 22:22 Blind, or broken, or maimed, or having a discharge, or scurvy, or scabbed, you shall not offer these unto Yahweh.

22:24 You shall not offer unto Yahweh that which is bruised, or crushed, or broken, or cut.

The words “their corruption is in them” refer to these defective animals. Yahweh would not accept a blemished sacrifice merely because it had been obtained from a foreigner. The source of the gift could not change the condition of the offering or lower the standard of the altar.

The passage therefore distinguishes:

• A perfect offering from a corrupted offering.

• What Yahweh accepts from what He rejects.

• Holy service from worship performed according to human convenience.

A foreign hand could not redefine what was acceptable to God. Yahweh alone determined the qualifications of the sacrifice.

This verse should not be made to say that no sacrifice connected with a stranger could ever be accepted. The law elsewhere permitted the resident stranger living under Israel’s covenant order to bring an offering:

Numbers 15:14–16 And if a stranger sojourn with you...and will offer an offering made by fire...as you do, so he shall do. One ordinance shall be both for you of the congregation, and also for the stranger that sojourns with you.

This does not erase the distinction between Israel and the stranger. It shows that Scripture distinguishes among different classes of strangers and regulates their approach according to covenant law. In context, the stranger is a kinsman sojourner, as non-Israelites are not permitted to enter the congregation.

ACCESS TO THE CONGREGATION AND SANCTUARY

Deuteronomy 23 names particular disqualifications and peoples. The mamzer is excluded in verse 2; Ammon and Moab are named in verse 3; Aramites* and Egyptians receive a different regulation in verses 7–8. The distinctions must be preserved as written.

Textual Issue in Verse 7

“Edomite” vs. “Aramean (Syrian)”

There is a known credible textual problem in Deuteronomy 23:7.

• The Masoretic Text reads “Edomite” (אֲדֹמִי, ’edomi), but the original reading is “Aramean” (אֲרַמִּי, ’arami).

1. Scribal Confusion

• In early unpointed Hebrew or paleo-Hebrew script, the letters:

  • ד (daleth) and ר (resh) are visually similar.

• This makes ’edomi and ’arami easily confusable in manuscript transmission.

• Strong’s Concordance notes this issue under H726, indicating H130 (Edomite) may represent a scribal corruption in certain contexts.

2. Contextual Tension

• Throughout the Old Testament, Edom is consistently portrayed as hostile to Israel:

  • Obadiah

  • Ezekiel 35

  • Psalm 137:7

  • Amos 1:11

  • Malachi 1:2–4

• These passages sharply condemn Edom for betrayal and violence.

• A command here to “not abhor an Edomite” sits uneasily with that broader testimony.

3. Covenant Logic

• The verse pairs this group with Egyptians, explaining:

  • “because thou wast a stranger in his land”

• That logic fits Arameans (Syrians) far more naturally than Edomites:

  • Israel had historic contact and residence among Arameans. They were related through the sons of Shem.

  • Israel had no comparable obligation of gratitude toward Edom

  • Edom dwelt in Mount Seir, not Egypt

4. Ancient Jewish Witness

• Targum Jonathan reportedly substitutes “Aramean” for “Edomite” in this verse.

• Rabbinic discussions acknowledge the tension this verse creates if “Edomite” is original.

• This suggests awareness of an older variant tradition.

5. Scholarly Acknowledgment

• Scholars such as Frank Moore Cross, Moshe Weinfeld, and others (Anchor Yale Bible tradition) have noted the likelihood of a textual corruption here.

• The Egyptian–Aramean parallel is widely regarded as contextually coherent, whereas Egyptian–Edomite is not.

Ezekiel gives a direct sanctuary restriction:

Ezekiel 44:9 Thus says the Lord Yahweh; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into My sanctuary, of any stranger that is among the children of Israel.

The foreign strangers in verse 9 should not be confused with the unfaithful Levites discussed in verses 10–14. The strangers were barred from the sanctuary; the apostate Levites were Israelites reduced to lesser service because they had led the people into idolatry.

The Temple in the New Testament period likewise contained boundaries. Non-Judeans could enter the outer court, but they were prohibited from passing into the inner sacred precincts. In Acts 21:28–29, Paul was accused of bringing Trophimus the Ephesian beyond that boundary, although the accusation rested upon supposition rather than proof. The Ephesians were Greek Israelites of the dispersion, but at that time, the Judaeans called basically anyone outside Judaea “common”, uncircumcised, profane.

Leviticus 22:25 therefore supports the separation theme. Yahweh maintained strict distinctions concerning the altar, the priesthood, the sanctuary, the worshiper, and the offering. Nothing corrupted or blemished could be made acceptable by a foreign source, human generosity, or religious compromise.

NUMBERS

THE LEVITES SHALL BE MINE

Numbers 8:14 ​​ Thus shalt you separate (H914 badal) the Levites from among the children of Israel: and the Levites shall be Mine.

Separate — H914, badal: to divide, distinguish, select, sever, or set apart.

The Levites were separated from the other tribes through an appointed purification and presentation. They were sprinkled with the water of purification, shaved, washed their clothes, presented with offerings, and brought before the Tabernacle. The children of Israel laid their hands upon them, and Aaron presented them before Yahweh as an offering for sanctuary service.

Yahweh took the Levites in place of every firstborn son of Israel:

Numbers 8:18–19 And I have taken the Levites for all the firstborn of the children of Israel. And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the Tabernacle of the congregation.

The Levites belonged to Yahweh in a peculiar manner, but not every Levite was a priest. The tribe was separated from Israel for sanctuary service; Aaron and his sons were separated from the other Levites for the priesthood; and the clans of Gershon, Kohath, and Merari received distinct duties.

Korah was a Kohathite Levite who refused to remain within the service Yahweh had assigned him.

​​ 16:9 ​​ Seemeth it but a small thing unto you, that the God of Israel hath separated (H914 badal) you from the congregation of Israel, to bring you near to Himself to do the service of the tabernacle of Yahweh, and to stand before the congregation to minister unto them?

​​ 16:10 ​​ And He hath brought you near to Him, and all your brethren the sons of Levi with you: and seek you the priesthood also?

Korah had already been separated, brought near, and entrusted with holy service. His sin was not exclusion from service but refusal to accept the boundary of his calling. He sought the priesthood that Yahweh had assigned to Aaron’s house.

Yahweh upheld the distinction He had established. The earth swallowed Dathan, Abiram, and their households, while fire consumed the 250 men who unlawfully offered incense. Korah also perished in the rebellion, although his sons survived (Numbers 26:10–11).

Numbers 8 and 16 demonstrate separation within Israel itself. Tribe, clan, office, and duty were not interchangeable. Nearness to holy things did not authorize a man to seize an office Yahweh had not given him. Holiness required each servant to remain within the order God established.

In the O.T. we can find many indications that “race” was an extremely important matter, and therefore, we can be sure that they would not be accepting converts from other races.

“Generations” is H1755 dor, period, generation (class of men), habitation, dwelling, posterity.

In Numbers 15:14-15, God is speaking to Moses, saying:

“And if there should be a stranger (proselyte) among you in your land, or one who should be born to you among your race, and he will offer a sacrifice, a smell of sweet savour to Yahweh – as ye do, so the congregation shall offer to Yahweh. There shall be one law for you and the strangers (proselytes) abiding among you, a perpetual law for your race: as ye are, so shall the stranger (proselyte) be before Yahweh.”

Clearly, these ger (H1616) strangers, are kindred proselytes, who are to be welcomed into the worship congregation are of the same race for the text states “your race (generations)” twice. We must presume that among the Israelites there were people who chose to be estranged (zur H2114) from the religion. When one was converted to join the worship group, he was a proselyte. It was also true that some Israelites lived here and there throughout the middle-east. Many had remained in Egypt when Moses left with his large group. There were other Israelites scattered throughout the Palestine, Assyrian, and Babylonian region who had left Egypt during the 400 year sojourn there. These people would certainly know their racial identity, and when one converted to the new religion of Moses, which began in the Sinai desert, then he was a proselyte, but he was also of the same Israelite race. These people were to be welcomed into the family, and the gift of God’s Law would be for them also.

Never, even after the Assyrian and Babylonian captivities when they adopted corrupt Chaldean magic practices, and until the time of Jesus did the Israelites of the Jerusalem temple accept persons of other races into their religious family. In 132 BC, the leader of Jerusalem, John Hyrcanus, brought the Idumean Edomites into the Jerusalem religion. It would not be until the organization of the Catholic church, in the fourth century AD, that lost-sheep-Israelite Christians began to reach out to other races, under the new “universal gospel” belief that Jesus came for everyone and the covenants were expanded to all peoples.

Now, imagine, if you can, that Jesus comes along and overturns God’s racial plan in order to come for everyone. A faithful Son doing His Father’s will, and making payment for that very violation of adultery in the past? Actually, it wasn’t Jesus who said He came for everyone; rather it was the church a few centuries after Jesus had died which came up with this universal gospel teaching. Jesus made the explicit statement, at least four times, that He did not come for anyone except the lost sheep of the house of Israel. Nevertheless, modern Christian preachers teach, and people believe, that Jesus came for everyone including all the races of the world. A primary theme of God, of exclusivity consistent through the entire Bible, has thereby been canceled so that Christians today make the very opposite message the centerpiece of their religion. Casting their pearls before swine, and giving that which is holy unto the dogs.

The Answering Service FROM AMERICA'S PROMISE. Pastor Sheldon Emry answers a question about Moses' wife in an article from November 1979.

Why do you teach that interracial marriage is forbidden in the Bible? After all, Moses married a Negro, and the Bible even says that Miriam was cursed with leprosy for criticizing him.

Answer: The passage in question is Numbers 21:1, which says, "And Miriam and Aaron spake against Moses because of the Ethiopian (Heb. Cushite) woman whom he had married; for he had married an Ethiopian (Heb. Cushite) woman.

The verse does not say that Moses married a Negro. Cush was a son of Ham, the son of Noah. The theory that Moses married a Negro is totally dependent upon the speculation that God's curse upon Ham turned him black. However, Gen. 9:18-27, where God cursed Ham and Canaan, says only that they would be servants to Shem and Japheth. Further, we know from secular history that the black race was in existence long before the days of Noah.

The Egyptians were Hamitic people, and their paintings and ancient records clearly show them to be white-skinned; until they eventually intermarried with non-white people, such as the Hittites, who were driven south from Armenia.

According to Bullinger's The Companion Bible, "Arabia was in the land of Cush." He says that this woman was probably Zipporah, the daughter of Reuel (that is, Jethro), the priest of Midian (see Exodus 2:21 and 3:1). Bullinger further suggests that since Zipporah was living in or near the land of Cush, she could have been considered a "Cushite", not by descent, but by street address.

We, also, know from Genesis 25:1-4 that the Midianites were descended from Abraham, through his wife Keturah. Verse 4 says that they settled east of Canaan.

So the conclusion of the matter is this: There is no reason to assume that this was an interracial marriage. There is absolutely no evidence to prove that she was anything but White. Therefore, no one can justify interracial marriage by saying that Moses married a Negro.

ISRAEL SHALL DWELL ALONE

Numbers 23:9 ​​ (Baalam speaking) For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone (separate), and shall not be reckoned among the nations (non-Israel).

Alone — H910, badad: separately, in isolation, apart from others, by oneself.

Dwell — H7931, shakan: to settle, reside, abide, or establish one’s dwelling.

Reckoned — H2803, chashab: to account, calculate, regard, number, or classify.

Nations — H1471, goyim: nations or peoples; here, the nations outside Israel.

Balaam spoke these words while Balak was attempting to have Israel cursed. From the high place Balaam beheld Israel encamped according to its tribes, separated from the surrounding peoples and ordered around the dwelling place of Yahweh. Instead of cursing Israel, Balaam was compelled to declare the covenant distinction that Yahweh had established.

“The people” are Israel, the descendants of Jacob whom Yahweh brought out of Egypt. They were to dwell badad—alone, separate, and set apart. They were not to be chashab, reckoned, classified, or counted among the other goyim. Israel was itself a nation, but it was not to be treated as merely one nation among all the others. Israel belonged particularly to Yahweh and occupied a covenant standing that the surrounding nations did not possess.

This agrees with Moses’ later blessing:

Deuteronomy 33:28 Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of grain and wine; also his skies shall drop down dew.

Israel’s safety, fruitfulness, and peace were connected with dwelling alone under Yahweh’s protection. Their separation was expressed throughout covenant life: ancestry, land, law, worship, government, marriage, food, clothing, inheritance, customs, and manner of living. Israel was not given a private religious belief to practice while becoming absorbed into the nations. Yahweh formed a distinct people whose entire national order testified that they belonged to Him.

Moses stated the same distinction in Deuteronomy 32:8–9:

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.

The nations had their appointed inheritances and boundaries, while Jacob was Yahweh’s particular portion. The same principle appears in Exodus 33:16, where Moses said that Israel would be distinguished from every other people upon the face of the earth by Yahweh’s presence among them.

Numbers 23:9 therefore declares more than Israel’s temporary isolation in the wilderness. It expresses Israel’s enduring covenant character. Yahweh chose Israel’s ancestors, separated their descendants from the other peoples, placed His name and law upon them, and commanded them to remain a peculiar, special, chosen, holy, and set-apart people. Israel’s separation was not created by Balaam, Moses, or national pride. It was declared and maintained by Yahweh Himself.

DRIVE OUT THE INHABITANTS OF THE LAND

Numbers 33:50 ​​ And Yahweh spake unto Moses in the plains of Moab by Jordan near Jericho, saying,

​​ 33:51 ​​ Speak unto the children of Israel, and say unto them, When you are passed over Jordan into the land of Canaan;

​​ 33:52 ​​ Then you shall drive out all the inhabitants of the land from before you, and destroy all their pictures (images), and destroy all their molten (cast) images, and quite pluck down (destroy) all their high places:

​​ 33:53 ​​ And you shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.

​​ 33:54 ​​ And you shall divide the land by lot for an inheritance among your families: and to the more you shall give the more inheritance, and to the fewer you shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers you shall inherit.

​​ 33:55 ​​ But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

Drive out; dispossess — H3423, yarash: to occupy by expelling previous inhabitants, seize possession, dispossess, or inherit.

Vex — H6887, tsarar: to bind, distress, oppress, harass, or trouble.

Yahweh gave Israel a direct command concerning both the Canaanite inhabitants and their religious order. Israel was to drive out the inhabitants, destroy their carved and molten images, demolish their high places, dispossess them, and dwell in the land Yahweh had given to Israel.

The land was then to be divided as an inheritance among Israel’s families, “according to the tribes of your fathers.” The inheritance remained genealogical and tribal. Nothing in the passage authorized Israel to absorb the Canaanite nations into its tribes, preserve their worship, or grant them a portion of the covenant inheritance.

The inhabitants and their idols could not be separated from one another. If Israel allowed the people to remain, their gods, customs, and influence would remain with them. Those whom Israel spared would become “pricks” in their eyes and “thorns” in their sides—continually blinding, distressing, and troubling Israel within its own inheritance.

Joshua later repeated the warning:

Joshua 23:12–13 If you do in any way go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you: know for a certainty that Yahweh your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes.

The danger included covenant association, intermarriage, foreign worship, and the refusal to maintain the separation Yahweh commanded. Judges records the consequence. Israel failed to drive the nations out, made agreements with them, and served their gods. Therefore, Yahweh left those nations among Israel as adversaries and their gods as a snare.

Verse 56 gives the final warning:

“As I thought to do unto them, so will I do unto you.”

Israel’s election did not excuse disobedience. If Israel refused to remove the condemned order and instead joined itself to it, Yahweh would bring upon Israel the dispossession intended for the Canaanites. The people appointed to inherit the land could themselves be driven from it.

Numbers 33 therefore joins land, inheritance, ancestry, worship, and national separation. The land belonged to Yahweh; He gave it to Israel; He divided it among the tribes of their fathers; and He commanded Israel to remove the peoples and religious systems that would corrupt that inheritance. Failure to preserve the separation would bring foreign influence, oppression, idolatry, and finally Israel’s own dispossession.

DEUTERONOMY

HE CHOSE THE SEED OF THE FATHERS

Deuteronomy 4:7–8 For what nation is there so great, who has God so near unto them, as Yahweh our God is in all things that we call upon Him for? And what nation is there so great, that has statutes and judgments so righteous as all this law, which I set before you this day?

Nation — H1471, goy: a nation, people, or organized national body.

Covenant — H1285, berith: a covenant, compact, or binding agreement.

Chose — H977, bachar: to choose, select, elect, or prefer.

Seed — H2233, zera: seed, offspring, descendants, posterity, or children.

Moses did not ask what religion possessed such righteous laws. He asked, “What nation is there so great?” Yahweh had drawn near to one nation, given His statutes and judgments to that nation, and established that nation under His covenant order.

Deuteronomy 4:13 And He declared unto you His covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone.

The covenant made at Horeb was addressed to Israel:

Deuteronomy 5:2–3 Yahweh our God made a covenant with us in Horeb. Yahweh made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.

The mixed multitude had traveled out of Egypt with Israel, but its presence did not transform the covenant into a universal agreement with every people. Yahweh repeatedly identified the covenant assembly as Israel, the people brought out of Egypt, the children of the fathers, and the nation commanded to teach these words to their own children.

The basis of Israel’s election is stated plainly:

Deuteronomy 4:37 And because He loved your fathers, therefore He chose their seed after them, and brought you out in His sight with His mighty power out of Egypt.

This is a genealogical statement. Yahweh loved the fathers and chose their zera—their seed, offspring, or descendants—after them. The “you” brought out of Egypt were the continuing seed of the fathers whom Yahweh had loved.

The fathers were Abraham, Isaac, and Jacob. The covenant line was therefore narrower than physical descent from Abraham alone:

Genesis 21:12 In Isaac shall your seed be called.

Romans 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall your seed be called.

Hebrews 11:18 Of whom it was said, That in Isaac shall your seed be called.

Abraham fathered other sons, but the covenant was established through Isaac. Isaac fathered Jacob and Esau, but the covenant name, promises, and national inheritance continued through Jacob, whose sons became the twelve tribes of Israel. “The seed of Abraham” cannot be separated from the Scriptural line through Isaac and Jacob and then applied indiscriminately to every people.

No passage announces that this genealogical seed later ceased to be physical and became an unrelated multiracial religious population. The New Testament continues to speak of the fathers, their children, their seed, and their promises:

Acts 13:32–33 And we declare unto you glad tidings, how that the promise which was made unto the fathers, God has fulfilled the same unto us their children.

Romans 9:3–5 identifies Paul’s kinsmen according to the flesh as Israelites, “to whom pertain the adoption, and the glory, and the covenants, and the giving of the law…and the promises; whose are the fathers.”

Paul likewise identified himself genealogically:

Romans 11:1 For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

The New Covenant does not announce a change of people. Jeremiah 31:31 names the House of Israel and the House of Judah, and Hebrews 8:8 repeats those same covenant parties. Jesus Christ came to confirm the promises made unto the fathers, not to detach those promises from the people to whom they had been given.

The burden therefore remains upon anyone claiming a later change: Where does Scripture declare that “the seed of the fathers” ceased to mean their descendants, that the covenants were transferred from Israel to every race, or that an unrelated religious body replaced the nation Yahweh chose? No such transfer is stated. The same fathers, seed, covenants, promises, and divided houses continue from the Old Testament into the New.

A HOLY PEOPLE CHOSEN ABOVE ALL PEOPLES

Deuteronomy 7:1 ​​ When Yahweh your God shall bring you into the land whither you goest to possess it, and hath cast out many nations before you, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than you;

​​ 7:2 ​​ And when Yahweh your God shall deliver them before you; you shalt smite them, and utterly destroy them; you shalt make no covenant with them, nor shew mercy unto them: ​​ 

​​ 7:3 ​​ Neither shalt you make marriages with them; your daughter you shalt not give unto his son, nor his daughter shalt you take unto your son.

​​ 7:4 ​​ For they will turn away your son from following Me, that they may serve other gods: so will the anger of Yahweh be kindled against you, and destroy you suddenly.

​​ 7:5 ​​ But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves (sacred poles or carvings set up near an altar), and burn their graven images with fire.

Utterly destroy — H2763, charam: to devote to destruction, place under the ban, or completely remove.

Make marriages — H2859, chathan: to join oneself by marriage or become related through marriage.

Holy — H6918, qadosh: sacred, consecrated, distinguished, or set apart.

Chosen — H977, bachar: to choose, select, elect, or prefer.

Special people — H5459, segullah: a valued possession, peculiar treasure, or property belonging especially to its owner.

Deuteronomy 7 concerns seven specifically named Canaanite nations: the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. Yahweh placed these nations under judgment and commanded Israel to dispossess them from the promised land.

Their land had been defiled by idolatry and the sexual abominations listed in Leviticus 18, including incest, adultery, sodomy, and bestiality. Yahweh warned Israel:

Leviticus 18:27–28 For all these abominations have the men of the land done, which were before you, and the land is defiled; that the land spew not you out also, when you defile it, as it spewed out the nations that were before you.

Israel was commanded to make no covenant with these nations, show them no favor that would obstruct Yahweh’s judgment, and make no marriages with them. The marriage prohibition was explicit:

“Your daughter you shall not give unto his son, nor his daughter shall you take unto your son.”

The stated result was equally explicit:

“For they will turn away your son from following Me, that they may serve other gods.”

The foreign marriage would join Israelite households to foreign peoples, gods, altars, customs, and loyalties. Israel was therefore forbidden to preserve through marriage what Yahweh had commanded the nation to remove. The prohibition concerned both the people and their religion. Israel was a genealogically constituted covenant nation, not a voluntary religious association into which the condemned Canaanite nations could be absorbed.

Israel was to destroy the Canaanite altars, sacred pillars, Asherah poles, and graven images. Their population, worship, and social order were treated as parts of the same corrupt system. Israel could not preserve the people, marry their children, adopt their customs, and then expect their idolatry to disappear.

The reason for this separation is given in verse 6:

​​ 7:6 ​​ For you art an holy (separate) people unto Yahweh your God: Yahweh your God hath chosen you to be a special people unto Himself, above all people that are upon the face of the earth. ​​ 

Israel was holy because Yahweh had set Israel apart. Israel was His segullah—His special possession—chosen from among all the other peoples. The passage does not describe a religion chosen above other religions. It describes one people chosen from among other peoples and belonging especially to Yahweh.

The choice did not originate in Israel’s size, strength, or merit:

​​ 7:7 ​​ Yahweh did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

​​ 7:8 ​​ But because Yahweh loved you, and because He would keep the oath which He had sworn unto your fathers, hath Yahweh brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

The people standing before Moses were chosen because of an oath previously sworn to their fathers. The fathers were Abraham, Isaac, and Jacob; those receiving the covenant were their descendants. The oath, election, redemption from Egypt, promised land, and multiplication of the fruit of the womb form one continuous genealogical covenant.

No other people is named as the recipient of this particular oath, covenant, law, land, and national calling. This does not mean that Yahweh never spoke concerning or granted benefits to any other nation. It means that He did not make Israel’s covenant with every nation. Israel alone was declared His holy people and peculiar treasure.

The covenant blessings were conditional upon obedience:

​​ 7:12 ​​ Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that Yahweh your God shall keep unto you the covenant and the mercy which He sware unto your fathers:

Obedience would bring national multiplication, fruitful land, healthy livestock, freedom from barrenness, and protection from disease. Rebellion would bring the opposite. Election established Israel’s obligation; it did not excuse disobedience.

​​ 7:9 ​​ Know therefore that Yahweh your God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations;

Generation — H1755, dor means an age, period, class of men, posterity. The genealogical continuity is established by the repeated language of fathers, seed, children, womb, multiplication, and inheritance.

Nothing in the New Testament announces that this special people disappeared or that Yahweh transferred Israel’s identity to an unrelated universal population or denominational church system. Peter used the same covenant titles:

1Peter 2:9 But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people.

Peter addressed the elect sojourners of the dispersion and applied Israel’s established titles to them. He did not announce the creation of a different holy nation.

Paul likewise defended Yahweh’s sovereign right to choose Isaac rather than Ishmael and Jacob rather than Esau. The Potter has authority over the clay and may prepare vessels according to His own purpose. Man has no authority to accuse Yahweh of injustice because He made distinctions that modern religion refuses to accept.

Paul then asked the controlling question:

Romans 11:1 Has God cast away His people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Paul did not answer by saying that physical Israel had disappeared into a multiracial spiritual body. He identified himself by people, seed, and tribe and declared that God had not cast His people away.

If Israel’s election as a holy, genealogically continuous people had been abolished, Scripture would state when, why, and to whom Israel’s covenant identity had been transferred. It never does. Deuteronomy calls Israel Yahweh’s holy people and special possession; the prophets preserve that people through judgment and dispersion; Jesus Christ confirms the promises made to the fathers; and the apostles continue to speak of Israel, the seed, the tribes, the election, and the covenant promises.

SEPARATED FOR APPOINTED SERVICE

Deuteronomy 10:8 ​​ At that time Yahweh separated (H914 badal) the tribe of Levi, to bear the ark of the covenant of Yahweh, to stand before Yahweh to minister unto Him, and to bless in His name, unto this day.

Separate — H914, badal: to divide, distinguish, sever, select, or set apart.

Yahweh separated the tribe of Levi from the other tribes for sacred service. Within Levi, duties were further divided among the Levitical families. The priests covered the holy vessels, and the Kohathites carried them, including the Ark, after they had been properly covered (Numbers 4:5–15; 7:9).

Divine separation operated even within Israel. Tribe, family, office, and duty were appointed by Yahweh and were not interchangeable. Holiness required each group to remain within the service for which God had set it apart.

A KING FROM AMONG YOUR BRETHREN

Deuteronomy 17:14 ​​ When you are come unto the land which Yahweh your God giveth you, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;

​​ 17:15 ​​ You shalt in any wise set him king over you, whom Yahweh your God shall choose: one from among your brethren (kinsman) shalt you set king over you: you mayest not set a stranger (foreign non-Israelite) over you, which is not your brother.

Brethren — H251, ach: a brother, relative, kinsman, or member of the same people.

Stranger — H5237, nokriy: foreign, alien, or belonging to another people.

Choose — H977, bachar: to choose, select, or appoint.

Yahweh expressly required Israel’s king to come from among Israel’s own brethren. A foreigner who was not their kinsman could not lawfully be placed over the covenant nation.

This restriction concerned national government, not merely the king’s personal religion. Israel’s ruler had to belong to the people he governed, remain under the same covenant law, and identify with their inherited obligations. He was also forbidden to multiply horses, wives, and wealth or exalt himself above his brethren.

Deuteronomy 17 establishes a plain principle of covenant government: Israel was not to surrender rule over itself to foreign, non-kindred peoples. The throne belonged under Yahweh to a qualified kinsman from among the covenant people. Today, our own posterity does not rule over us. We are ruled by aliens in every seat of authority. This shows that we are under the curses of Deuteronomy 28.

DO NOT LEARN THE ABOMINATIONS OF THE NATIONS

Deuteronomy 18:9 ​​ When you art come into the land which Yahweh your God giveth you, you shalt not learn to do after the abominations of those nations.

Learn — H3925, lamad: to learn, study, become accustomed to, or be trained in something.

Abominations — H8441, toebah: detestable practices, especially idolatrous and morally corrupt conduct.

Yahweh did not merely forbid Israel to worship the gods of the surrounding nations. He commanded Israel not to learn their ways. The immediate context names child sacrifice, divination, sorcery, witchcraft, spirit consultation, wizardry, and necromancy (Deuteronomy 18:10–12).

The same principle applies whenever covenant children are trained by a foreign and godless culture. A once White Christian nation, America’s children increasingly learn their speech, clothing, ambitions, attitudes, and morality from all the multi-racial entertainers who glorify fornication, violence, vulgarity, materialism, rebellion, and contempt for marriage and family. Young men imitate rap performers instead of honorable fathers; young women are taught sexual display, feminist hostility, and the pursuit of wealth and attention rather than modesty, faithfulness, and motherhood.

A people eventually becomes like those from whom it receives its instruction. “Strength through diversity” becomes a lie when diversity requires a Christian people to abandon God’s law, silence its own inheritance, forget its identity, and adopt the abominations of every surrounding culture. Yahweh’s command remains plain: “You shall not learn to do after the abominations of those nations.”

THE CITIES PLACED UNDER DESTRUCTION

Deuteronomy 20:16 ​​ But of the cities of these people, which Yahweh your God doth give you for an inheritance, you shalt save alive nothing that breatheth:

Utterly destroy — H2763, charam: to place under the ban, devote to destruction, or completely remove.

Abominations — H8441, toebah: detestable practices, especially idolatrous and morally corrupt acts.

Deuteronomy 20 distinguishes between distant cities and the cities of the named Canaanite nations. Distant cities were first offered terms of peace (verses 10–15). The cities within Israel’s appointed inheritance were placed under a different judgment:

​​ 20:17 ​​ But you shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as Yahweh your God hath commanded you:

These were descendants of Canaan, whose land Yahweh had given to Israel after the measure of their iniquity had become full. Their destruction was a specific Divine judgment upon specifically named nations occupying the promised inheritance. It was not a general authority for Israel to destroy every foreign people.

The purpose is stated in verse 18:

“That they teach you not to do after all their abominations.”

If the Canaanite population and social order remained, Israel would learn its idolatry, child sacrifice, sexual corruption, and other abominations. The command therefore concerned more than military conquest. Yahweh was removing an established population and religious order that would corrupt His covenant people within the land He had given them.

Modern theology often declares that God’s character requires Him to treat every people alike. Scripture does not make that claim. Yahweh chose Israel, dispossessed Canaan, judged Egypt, condemned Amalek, and assigned different inheritances and judgments to different nations. The Potter possesses sovereign authority over the vessels He made. Equality before human opinion cannot overrule the judgments of God.

The necessary distinction is between general or temporal mercy and covenant mercy. Deuteronomy repeatedly joins covenant mercy to Israel, the oath sworn to Israel’s fathers, and the seed inheriting the promises. Other peoples could receive temporary preservation or benefit, but they did not thereby become Israel, enter Israel’s tribes, or inherit Israel’s covenant standing.

Deuteronomy 20 therefore demonstrates Yahweh’s sovereign distinction between peoples. He commanded mercy toward some cities, destruction upon the named Canaanite cities, and separation for Israel so that His people would not learn the abominations of the nations they displaced.

DO NOT SOW THE VINEYARD WITH DIVERSE SEED

Deuteronomy 22:9 ​​ You shalt not sow your vineyard with divers seeds: lest the fruit of your seed which you hast sown, and the fruit of your vineyard, be defiled.

Diverse kinds — H3610, kilayim: two different kinds, a mixture, or things joined contrary to an established distinction.

Be defiled — H6942, qadash: literally to be set apart or consecrated; here, to become forfeited and unavailable for ordinary use.

The immediate command is agricultural. Israel was forbidden to sow another crop among the vines, because the resulting produce of both the seed and vineyard would become forfeited.

Yahweh determined which things Israel could join and which must remain distinct. Man could not disregard an appointed boundary merely because a mixture appeared useful or profitable.

The same principle applies to doctrine. A congregation sown with contradictory teachings cannot produce sound fruit. When churches mix God’s law with universalism, humanism, feminism, prosperity teaching, rapture doctrine, and worldly morality, the resulting religion is no longer the pure Word entrusted to the covenant people.

Deuteronomy 22:9 therefore supports the larger pattern of separation: Yahweh establishes distinctions, and His people are responsible for preserving them.

RESTRICTED FROM THE CONGREGATION

Deuteronomy 23:2 ​​ A bastard shall not enter into the congregation of Yahweh; even to his tenth generation shall he not enter into the congregation of Yahweh.

​​ 23:3 An Ammonite or Moabite shall not enter into the congregation of Yahweh; even to their tenth generation shall they not enter into the congregation of Yahweh for ever:

​​ 23:4 Because they met you not with bread and with water in the way, when you came forth out of Egypt; and because they hired against you Balaam the son of Beor of Pethor of Mesopotamia, to curse you.  ​​​​ (Num 22:1-6)

​​ 23:5 Nevertheless Yahweh your God would not hearken unto Balaam; but Yahweh your God turned the curse into a blessing unto you, because Yahweh your God loved you.

​​ 23:6 ​​ You shalt not seek their peace nor their prosperity all your days for ever.

Edomite should be Aramite (Aramean), or Syrian. The translators made a mistake.

​​ 23:8 The children that are begotten of them shall enter into the congregation of Yahweh in their third generation.

Bastard — H4464, mamzer: one born from an unlawful or forbidden union; traditionally associated with incestuous or adulterous birth; illegitimate, mongrel.

“Congregation of the LORD” refers to formal covenant assembly and representative participation, not general residence among Israel.

Verses 1–2 address disqualifications from covenant representation, not human worth or salvation. These laws regulate who may stand as a full covenant member, particularly in leadership or judicial contexts.

Ammonites and Moabites are excluded due to historical covenant hostility (vv. 3–6). Their exclusion is tied directly to: Refusal of aid; Attempted spiritual corruption through Balaam; The Ammonites and Moabites were descendants of Lot and his daughters through incest.

Textual Issue in Verse 7

“Edomite” vs. “Aramean (Syrian)”

• The Masoretic Text reads “Edomite” (אֲדֹמִי, ’edomi), but the original reading is “Aramean” (אֲרַמִּי, ’arami).

Scribal Confusion

• In early unpointed Hebrew or paleo-Hebrew script, the letters: ד (daleth) and ר (resh) are visually similar. This makes ’edomi and ’arami easily confusable in manuscript transmission.

• Strong’s Concordance notes this issue under H726, indicating H130 (Edomite) may represent a scribal corruption in certain contexts.

Contextual Tension: throughout the Old Testament, Edom is consistently portrayed as hostile to Israel: Obadiah; Ezekiel 35; Psalm 137:7; Amos 1:11; Malachi 1:2–4

• These passages sharply condemn Edom for betrayal and violence.

Covenant Logic: the verse pairs this group with Egyptians, explaining: “because thou wast a stranger in his land”

• That logic fits Arameans (Syrians) far more naturally than Edomites:

  • Israel had historic contact and residence among Arameans. They were related through the sons of Shem.

Scholars such as Frank Moore Cross, Moshe Weinfeld, and others (Anchor Yale Bible tradition) have noted the likelihood of a textual corruption here.

The chapter establishes differing standings before the congregation. The mamzer, Ammonite, Moabite, Aramean, Egyptian, and Israelite were not treated as interchangeable categories. Yahweh determined who could enter, under what conditions, and after how many generations. Covenant order required Israel to maintain the distinctions He established.

SEPARATED UNTO JUDGMENT FROM AMONG ISRAEL

Deuteronomy 29:21 ​​ And Yahweh shall separate (H914 badal) him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law (H8451- torah):

Separate — H914, badal: to divide, distinguish, sever, select, or set apart.

Covenant — H1285, berith: a binding covenant, compact, or agreement.

Curse — H423, alah: an oath-bound curse or covenant judgment.

Law — H8451, torah: instruction, direction, law, or teaching.

Deuteronomy 29 renews the covenant after the blessings and curses declared in chapter 28. The covenant was made with Israel’s assembled national body, including the lawful ger (sojourning kinsman) dwelling within the camp under Israel’s order. It also extended to the descendants who were not yet present (verses 10–15).

The warning concerns any man, woman, family, or tribe whose heart turns from Yahweh to the gods of the nations. Such a person might hear the covenant curses and still bless himself in his heart, believing he would have peace while walking in the stubborn imagination of his own heart.

Yahweh declares that He will not spare that person. The covenant curses will rest upon him, his name will be blotted out, and Yahweh will separate him unto calamity from among all the tribes of Israel.

Election therefore provides no immunity for the rebellious. A profession of salvation, church membership, a sinner’s prayer, or belief in a rapture cannot cancel covenant accountability. Neither can a man disregard Yahweh’s food laws, commandments, and judgments while assuring himself that grace has removed every consequence.

This is separation within Israel. The covenant people were separated from the nations for Yahweh’s service, but the persistently rebellious were themselves separated from among Israel for judgment. Covenant membership brought blessing through obedience and curses through rebellion. Those who treated Yahweh’s law lightly could be cut off and numbered among those rejected at judgment.

JACOB IS YAHWEH’S INHERITANCE

Deuteronomy 32:8–9 distinguishes Jacob from the other nations:

“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 Yahweh’s portion is His people; Jacob is the lot of His inheritance.”

Portion — H2506, cheleq: a portion, share, allotment, or possession.

People — H5971, am: a people, nation, tribe, kinsmen, or those belonging to a particular community.

Lot — H2256, chebel: a cord, measured territory, allotted portion, or inheritance.

Inheritance — H5159, nachalah: an inherited possession, heritage, or property.

The nations received their appointed territories and boundaries, but Jacob was declared Yahweh’s own portion. “His people” is not left undefined. The following clause identifies them by name: “Jacob is the lot of His inheritance.”

What authority is there to teach that all races can be "Jacob", or God's inheritance?

Jacob is neither a religious condition nor a title given to every people professing belief. Jacob was the son of Isaac, the grandson of Abraham, and the father of the twelve tribes. God changed his name to Israel, and his descendants continued to bear both names throughout Scripture.

There is no statement transferring the name Jacob to every race or declaring every people to be Yahweh’s covenant inheritance. The New Testament continues to use “Jacob” (24x) as the historic and national name of the covenant people. Paul’s promise concerning Israel concludes:

Romans 11:26–27 And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins.

Paul did not write that the Deliverer would turn ungodliness from every race. He quoted a covenant promise concerning Jacob. The salvation of “all Israel” remains joined to the same people, the same covenant, and the same prophetic name.

A PEOPLE SAVED BY YAHWEH

Deuteronomy 33:29 Happy are you, O Israel: who is like unto you, O people saved by Yahweh, the shield of your help, and Who is the sword of your excellency! And your enemies shall submit themselves unto you; and you shall tread upon their high places.

Saved — H3467, yasha: to save, deliver, rescue, liberate, or give victory.

This salvation concerns national deliverance, protection, victory, and freedom from enemies. Moses does not address an undefined body assembled from every people. He names Israel and asks, “Who is like unto you?” Israel’s position was unique because Yahweh had chosen, redeemed, covenanted with, and undertaken to defend that people.

Why try to change and extend this?

The prophetic background of “all Israel” is the restoration of the divided covenant nation. Jeremiah promised a New Covenant with the House of Israel and the House of Judah. Ezekiel prophesied that the two sticks of Joseph and Judah would become one in Yahweh’s hand. Hosea foretold the recovery of the people who had been cast off and scattered. The apostles proclaimed the fulfillment of promises made to the fathers and their children.

The reconciliation of estranged Israelites does not turn every race into Jacob. It restores the people who had been divided, scattered, alienated from the commonwealth, and made strangers to the covenants of promise.

Yahweh made distinctions among the nations and chose Jacob as His inheritance. His sovereignty does not require Him to give every people the same covenant standing, calling, inheritance, or destiny. He declares:

“For Yahweh’s portion is His people; Jacob is the lot of His inheritance.”

The unchanging God never announced that Jacob had ceased to be His inheritance. Israel remains the people named in the promise: “And so all Israel shall be saved.”

YAHWEH FORMED ISRAEL AND DIVIDED THE NATIONS

Deuteronomy 32:6 ​​ Do you thus requite Yahweh, O foolish people and unwise (morally senseless)? is not He your father that hath bought you? hath He not made you, and established you?

Foolish — H5036, nabal: senseless, impious, morally perverse, or lacking spiritual judgment.

Bought — H7069, qanah: to acquire, possess, purchase, create, or bring forth.

Established — H3559, kun: to establish, prepare, confirm, or make firm.

Separated — H6504, parad: to divide, separate, disperse, or distinguish.

Bounds — H1367, gebulah: a boundary, border, territory, or appointed limit.

Portion — H2506, cheleq: a portion, share, allotment, or possession.

The Song of Moses is both prophecy and covenant warning. Moses foretold that Israel would corrupt herself, abandon the Rock Who begot them, sacrifice to foreign gods, and forget the God Who formed them. Israel’s apostasy was especially perverse because Yahweh was their Father, Husband, Redeemer, and national Maker:

Yahweh did not merely create the individual Israelites biologically. He acquired them from bondage, formed them into a nation, established them under His covenant, and claimed them as His own possession. Isaiah therefore confessed:

Isaiah 63:16 You, O Yahweh, are our Father, our Redeemer; Your name is from everlasting.

Psalm 74 likewise calls Israel the congregation Yahweh purchased, the tribe of His inheritance, and the people He redeemed.

Israel was commanded to preserve this history through succeeding generations (Exo 13:14). Fathers and elders were to teach their children how Yahweh delivered the nation from Egypt, gave them His law, divided their inheritance, and established them as His people. A nation that forgets its fathers, deliverance, and covenant will eventually forget its God.

​​ 32:8 ​​ 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.

The nations did not establish their inheritances and boundaries apart from God. The Most High divided them, appointed their territories, and established their limits. Adamkind was not intended to remain one undifferentiated mass under a centralized Babel system. Families developed into nations and received their appointed habitations.

Israel nevertheless occupied a unique place within that national order:

​​ 32:9 ​​ For Yahweh's portion is His people; Jacob is the lot of His inheritance.

All the earth belongs to Yahweh, but Jacob was His peculiar covenant possession. Exodus 19:5 expresses the same distinction:

“You shall be a peculiar treasure unto Me above all people: for all the earth is Mine.”

Ownership of the earth and covenant election are therefore different matters. Yahweh owns the whole creation, yet He chose Jacob as His particular inheritance and established Israel as His segullah—His treasured possession.

Psalm 115:16 The heaven, even the heavens, are Yahweh’s: but the earth has He given to the children of men.

Man — H120, adam: Adam personally, a human being, mankind.

The use of H120 is exclusive to Israelites and to the “Adamic race,” (those descended from the Adam of Gen 2:7/5:1). Scripture uses adam for the inhabitants of Nineveh (Jonah 3:7)(Assyrians descended from Shem) and for the Midianite women counted among the captives (Numbers 31:35)(Midian was a son of Abraham and Keturah). Psalm 115:16 therefore says that Yahweh gave the earth to Adamkind.

The Most High divided mankind into nations and appointed their boundaries, while Jacob alone is named as Yahweh’s covenant portion and inheritance. Israel was the people He fathered, acquired, redeemed, established, and commanded to remain faithful to Him. Israel was to become His servant nation, the city on the hill, the light of the world, the salt of the earth, and called to demonstrate His righteous order and to be a light among the nations. Scripture is not an exhaustive history of every population upon the earth. Its central historical line follows Adam (Gen 2:7) through Noah, Abraham, Isaac, Jacob, and the tribes of Israel, while naming other peoples as they intersect with that covenant history. Deuteronomy 32 concerns the division of the Adamic nations and Yahweh’s particular election of Jacob. The other races were here long before the Adam of Genesis 2:7 and God had already placed them in their lands. The context here in Deuteronomy is the children of Adam, not all the races of the world.

JOSHUA

THE NATIONS SHALL BECOME SNARES UNTO YOU

Joshua 23:1 ​​ And it came to pass a long time after that Yahweh had given rest unto Israel from all their enemies round about, that Joshua waxed old and stricken in age.

​​ 23:2 ​​ And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age:

​​ 23:3 ​​ And ye have seen all that Yahweh your God hath done unto all these nations because of you; for Yahweh your God is He that hath fought for you.

​​ 23:4 ​​ Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward.

​​ 23:5 ​​ And Yahweh your God, He shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as Yahweh your God hath promised unto you.

​​ 23:6 ​​ Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;

​​ 23:7 ​​ That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them:

​​ 23:11 ​​ Take good heed therefore unto yourselves, that ye love Yahweh your God.

Possess — H3423, yarash: to possess by inheritance, occupy, dispossess, or drive out.

Inheritance — H5159, nachalah: an inherited possession, heritage, or allotted portion.

Cleave — H1692, dabaq: to cling, adhere, remain joined, or hold closely.

Make marriages — H2859, chathan: to contract marriage or join peoples through marriage.

Snare — H6341, pach: a trap used to capture prey.

Trap — H4170, moqesh: a bait, snare, enticement, or cause of ruin.

Scourge — H7850, shotet: a whip, goad, or instrument of affliction.

Thorns — H6796, tsannin: thorns, sharp points, or piercing objects.

In his final address, Joshua assembled Israel’s elders, heads, judges, and officers and reminded them that Yahweh had fought for Israel. He had defeated the nations, allotted their lands to Israel’s tribes, and promised to expel those that remained.

Israel’s continued possession depended upon covenant faithfulness. The people were commanded to keep everything written in the Torah and turn neither to the right nor to the left. They were not to associate with the remaining nations, invoke the names of their gods, swear by them, serve them, or bow before them.

Joshua then gave the warning particular force:

​​ 23:12 ​​ Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you:

The danger was not limited to openly entering a pagan temple. Israel’s apostasy would begin by turning back, cleaving to the nations, forming marriages with them, and allowing continual social association in both directions. Intermarriage would join households, children, property, loyalties, customs, and worship.

If Israel crossed that boundary, Yahweh would no longer drive the nations out. Those whom Israel chose to retain and embrace would become snares, traps, scourges, and thorns until Israel itself perished from the land.

This repeated the warning given through Moses:

Numbers 33:55 But if you will not drive out the inhabitants of the land from before you…those which you let remain of them shall be pricks in your eyes, and thorns in your sides.

Yahweh’s love for Israel did not mean indulgence toward disobedience. The same God Who fulfilled every good promise also promised to bring every covenant curse upon Israel if the nation transgressed His covenant and served other gods. Divine love did not abolish law, national distinctions, marriage restrictions, judgment, or dispossession.

The modern doctrine that compassion requires the erasure of every boundary contradicts the passage. Joshua did not tell Israel that acceptance of the remaining nations demonstrated superior love. He commanded separation because association, marriage, and foreign worship would corrupt the covenant nation.

Joshua’s warning also identifies the true cause of Israel’s downfall. The remaining nations could become instruments of affliction, but Israel’s rebellion would cause Yahweh to withdraw His protection. Israel would first refuse the commanded separation; Yahweh would then leave the nations in place as snares; finally, Israel would lose the good land it had received.

A covenant people that abandons Yahweh’s law may consequently find its religion corrupted, its customs displaced, its institutions captured, its people mixed, and its inheritance consumed by foreign influence. The head becomes the tail because Yahweh’s people rejected His order.

Joshua 23 therefore joins Torah, land, marriage, worship, and national survival. Israel could cleave to Yahweh and retain the inheritance, or cleave to the nations and become ensnared by them. The same separation Israel refused to maintain in obedience would eventually be imposed upon the rebellious through judgment and dispossession.

Like All The Other Nations

by Bertrand L. Comparet

THE OLD TESTAMENT and the New each tell exactly the same story: there is as much Christianity in the Old Testament as in the New, but people whose religion is too shallow to make any study of it have always overlooked this both 2,000 years ago and again today. There is the same firm insistence upon the national message in the New Testament as in the Old but again shallow religion fails to see it.

When Jesus Christ first came they were not willing to receive Him as Savior or Redeemer because they would not accept the whole message, but only the national half of it. The Pharisees of today’s churches are just as wrong: while they now accept the half concerning personal salvation they reject just as contemptuously the national half, and this error will be as disastrous as the other. When Jesus Christ returns He will not come again as Savior of the individual, for that work He has completed (as He said upon the cross “It is finished”). He is coming as King of a very real kingdom upon this earth and it will not do to reject Him again, to deny Him His crown and meet Him only with a cross.

But Calvary was not the first time the People have rejected our God as their King. Originally, as the prophet Samuel told them, Yahweh your God was your King. (1Samuel 12:12). They were not like the other nations, but mostly remembered the word of God, in Deuteronomy 14:2, Thou art an holy people unto Yahweh thy God, and Yahweh hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth. While they remembered to keep themselves separate from all other races and nations, they had peace and prosperity, and they were, as God said, a peculiar treasure unto Him above all other people. (Exodus 19:5; Psalm 135:4). But when Samuel grew old and could no longer vigorously enforce the laws of God, instead of the people turning to God for the full restoration of the laws of His Kingdom, they said to Samuel: Make us a king that we also may be like all the nations.(1Samuel 8:1,20).

God Himself said of this, They have rejected Me, that I should not reign over them. (1Samuel 8:7). This was the beginning of disaster: God warned the people of the evil ways of their human king who would, indeed, rule them “like all the nations;” but they would not heed. As He warned them high taxes, bureaucracy and unreasonable tyranny were their fate, “like all the nations.”

Today most of the churches are the loudest in shouting the Satanic and Communist doctrine that “we also should be like all the nations.” Open idolatry would not be a more direct repudiation of our God, whose commandments are the same in the New Testament as in the Old. In Leviticus 20:24-26: 1 am Yahweh your God, which have separated you from other people that ye should be Mine. And in 2Corinthians 6:14-18, the command is still the same: Be ye not unequally yoken together with unbelievers: for what fellow hath righteousness with unrighteousness? And what communion hath light with darkness. And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore come out from among them, and be ye separate; saith Yahweh, and touch not the unclean thing; and I will receive you and will be a Father unto you, and ye shall be My sons and daughters, saith Yahweh Almighty.

When we make ourselves “like all other nations” we are both rejecting and defying God Himself. And the worst of all possible forms of this is to put ourselves under the rule of these pagan nations through the United Nations. To work with them at all, except upon our terms, is bad; but to work under them, for purposes determined by their majority vote, is always evil. It is despising and rejecting the very purpose for which God created us.

The churches should be the first to warn its against this and to teach the gospel of our national law, our national organization into God’s Kingdom, our national destiny. Failure in this will not be pardoned. The warning is plain and always the same. In Jeremiah 50:6: My people have been lost shepherds. Their shepherds have caused them to go astray, they have turned them away on the mountains, they have gone from mountain to hill, they have forgotten their resting place. And in Jeremiah 6:13-15: Behold the word of Yahweh is unto them a reproach; they have no delight in it from the prophet even unto the priest, every one dealeth falsely. They have healed also the hurt of My people but slightly saying Peace, peace when there is no peace. Were they ashamed when they had committed abominations? Nay they were not at all ashamed, neither could they blush, Therefore they shall fall among that fall: at the time that I visit them they shall be cast down, saith Yahweh. Old Testament? Yes but listen now to Matthew 7:22-23: Many will say to Me in that day Lord, Lord, have we not prophesied in Your name? And in Your name cast out devils? And in Your name done many wonderful works? And then will I profess unto them. I never knew you: depart from Me, ye that work iniquity.

Our racial and national heritage is both a birthright and a duty. It is our duty to be strong and resolute, for God has told us, Thou art My battleaxe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Had we been true to God’s commandment, we would have broken the power of Red Russia while he was weak; we would not have caused China to go Red and the whole world would now be living in peace and freedom. But we allowed treacherous politicians and clergymen to talk liberalism and pacifism to us when our duty could then have been performed easily and safely.

Today we still face the same duty-but now what is the cost? Has their preaching been good? “By their fruits ye shall know them.” It is our duty to possess and govern the heathen, and teach them God’s laws. In Psalm 105:43-44 we read: And He brought forth His people with joy, and His chosen with gladness and gave them the lands of the heathen. And in Psalm 18:34: Thou hast made me the head of the heathen a people whom I have not known shall serve me. But our clergymen have denounced this as “colonialism” and said that we must lower ourselves to equality with the cannibals (since we cannot raise them to our level). As a result, what has happened in Cuba, in China, in the Congo? Is this to the glory of God? Where is the influence of the missionaries, now that the witch-doctors reign supreme? Is it not time that we sent missionaries to the churches, to bring them back to the word of God? The White Man gave Africa the only civilization it ever knew. When White intervention kept the war lords from gaining power, China had peace. We brought Cuba, the Philippines, Puerto Rico and Panama the only sanitation, the only hospitals, the only education they ever had. Yet we are now told that this was evil “colonialism” and that we must now submit to being ruled by them, governed by the standards of Cuba and the Congo, because we should be “like all the other nations,” and they have the majority vote.

For the last 3,300 years every time we have tried to become “like the other nations,” it has reduced us to their level with all the evils, poverty, misrule and corruption that have plagued them. “There is no peace, saith my God, unto the wicked. We shall have no peace until we obey His command, “Come out from among them and be ye separate, and touch not the unclean: and I will receive you, and will be a Father unto you and ye shall be My sons and daughters, saith Yahweh Almighty.

SAMUEL

WHY IGNORE THE MULTITUDE OF “ONE NATION” VERSES?

2Samuel 7:23 And what one nation in the earth is like Your people, even like Israel, whom God went to redeem for a people to Himself, and to make Himself a name?

The singular emphasis is unmistakable: one nation, Your people, Israel, a people for Yourself. Israel is the nation Yahweh redeemed from Egypt and established as His own people. No other nation is identified in this passage as sharing that covenant redemption.

Galatians 4:5 says that Christ came “to redeem them that were under the law.” Hebrews 9:15 expressly joins the New Covenant to “the redemption of the transgressions that were under the first covenant.” The people under that covenant were Israelites. Titus 2:14 speaks of Christ redeeming “a peculiar people,” while Luke 2:38 concerns those awaiting redemption in Jerusalem.

Redemption means release through the payment of a price, rescue from bondage, or recovery from a condition of loss. In these covenant passages, it concerns the people Yahweh had already claimed, placed under His law, and promised to recover. A people cannot be redeemed from the transgressions of a covenant under which they were never placed.

Psalm 78:5 For He established a testimony in Jacob, and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children.

The testimony was established in Jacob; the law was appointed in Israel; the fathers were commanded to teach it to their children. The passage identifies a continuing genealogical people receiving and transmitting Yahweh’s instruction from one generation to the next.

The expressions “our fathers” and “the fathers” continue throughout the New Testament. Where those fathers are identified as Abraham, Isaac, Jacob, the twelve patriarchs, or the Exodus generation, the expression carries Israel’s ancestral history into the New Testament. The promises were made to the fathers and fulfilled unto their children (Acts 13:32–33).

Where is any corresponding passage declaring that Yahweh gave the covenants, Torah, national promises, and inherited obligations to every race?

Psalm 147:19–20 He shows His word unto Jacob, His statutes and His judgments unto Israel. He has not dealt so with any nation: and as for His judgments, they have not known them.

Word — H1697, dabar: a word, matter, command, declaration, instruction, or thing spoken.

Statutes — H2706, choq: appointed ordinances, decrees, or prescribed limits.

Judgments — H4941, mishpat: judicial decisions, ordinances, verdicts, or established rules of justice.

The word dabar does not by itself mean covenant, but the surrounding terms identify the subject: Yahweh’s revealed instruction, statutes, and judgments. These were shown to Jacob and Israel. The next sentence deliberately excludes the other nations:

“He has not dealt so with any nation.”

This is both limiting and specific. Yahweh did not reveal His complete national covenant order to every people. He gave it to Jacob. The other nations had not known His judgments.

The same order continues in Acts:

Acts 10:36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all.

God sent the Word to the children of Israel. Declaring Christ “Lord of all” does not erase the people to whom the message and promises were sent. His universal sovereignty does not make every nation Jacob, does not replace Jacob, or give every people Israel’s covenant standing.

Yahweh separated Israel, gave that nation His statutes and judgments, redeemed it from bondage, and made it His peculiar possession. The churches join together what God distinguished whenever they turn Israel’s exclusive covenant history into an undefined universal religious association. Israel remains unique: the one nation redeemed as Yahweh’s people, the people in whom He established His testimony, and the nation to whom He revealed His covenant law.

KINGS

SEPARATED TO BE YAHWEH’S INHERITANCE

1Kings 8:51 ​​ For they be Your people, and Your inheritance, which You broughtest forth out of Egypt, from the midst of the furnace of iron:

​​ 8:52 ​​ That Your eyes may be open unto the supplication of Your servant, and unto the supplication of Your people Israel, to hearken unto them in all that they call for unto You.

​​ 8:53 ​​ For You didst separate (H916 badal) them from among all the people of the earth, to be Your inheritance, as You spakest by the hand of Moses Your servant, when You broughtest our fathers out of Egypt, O Yahweh GOD.

Separate — H914, badal: to divide, sever, distinguish, select, or set apart.

Inheritance — H5159, nachalah: a possession, heritage, allotted portion, or inherited property.

Solomon’s prayer identifies Israel in unmistakable terms:

“They are Your people, and Your inheritance.”

Israel was not merely one religious population among many. Yahweh brought their fathers out of Egypt, redeemed them from the iron furnace, gave them His covenant law, and separated them from all the peoples of the earth to be His own inheritance.

Earlier in the prayer, Solomon spoke of a foreigner “who is not of Your people Israel” coming from a distant country to pray toward the Temple (verses 41–43). Solomon asked Yahweh to hear that foreigner so that the peoples of the earth might know and fear His name. Yet this did not make the foreigner an Israelite or transfer Israel’s covenant standing to another people. The distinction remained:

• The foreigner was “not of Your people Israel.”

• Israel remained “Your people and Your inheritance.”

• Israel alone was said to have been separated from all peoples as Yahweh’s inheritance.

Yahweh’s election was expressed through His choice of Israel’s fathers, His redemption of their descendants from Egypt, the peculiar laws He gave them, the land He assigned them, and the blessings and responsibilities He placed upon them.

The New Testament never announces that Yahweh abandoned this people and separated another race or undefined religious population to replace them. The New Covenant is made with the House of Israel and the House of Judah. Jesus Christ came to confirm the promises made unto the fathers, and the apostles continued to speak of Israel’s covenants, promises, inheritance, election, and redemption.

The people of the Old Testament and the covenant people recovered in the New Testament are the same Israelites. Yahweh separated them from among all peoples to be His inheritance, and nowhere does He declare that He changed His mind or transferred that identity to another people. That identity confusion comes from the denominational churches.

FOREIGN WIVES TURNED SOLOMON’S HEART

1Kings 11:6 ​​ And Solomon did evil in the sight of Yahweh, and went not fully after Yahweh, as did David his father.

​​ 11:7 ​​ Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.

​​ 11:8 ​​ And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

​​ 11:9 ​​ And Yahweh was angry with Solomon, because his heart was turned from Yahweh God of Israel, which had appeared unto him twice,

​​ 11:10 ​​ And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which Yahweh commanded.

“Strange” is H5237 nokriy, meaning foreign or belonging to another people. Solomon’s sin directly fulfilled the warning of Deuteronomy 7:3–4: foreign marriages would turn Israel’s children from following Yahweh to serve other gods.

Solomon cleaved (H1692 dabaq) to these women, and their gods entered his household and kingdom. He built high places for Chemosh of Moab and Molech of Ammon, bringing foreign worship and abominations into Israel. The wisest king in Israel was not immune to the consequences of disobedience.

Yahweh is repeatedly identified as the God of Israel. Israel was His covenant people, while the Moabites and Ammonites served their own false national gods. The corruption described here is covenantal and religious: prohibited marriages brought foreign gods, altars, customs, and loyalties among Yahweh’s people. Foreign marriages produced mixed children. The holy seed destroyed.

“Did not Solomon king of Israel sin by these things?… nevertheless even him did outlandish women cause to sin” (Nehemiah 13:26). Solomon’s divided household produced a divided heart, and his divided heart ultimately brought judgment and division upon the kingdom (1Kings 11:11–13).

HOW LONG HALT YE BETWEEN TWO OPINIONS?

1Kings 18:21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if Yahweh be God, follow Him: but if Baal, then follow him. And the people answered him not a word.

“Halt” is H6452 pasach, meaning to limp, waver, or pass between; “opinions” is H5587 se‘ippim, referring to divided thoughts. Elijah confronted Israel for attempting to retain Yahweh’s name while accommodating Baal. There could be no mixture: if Yahweh is God, follow Him; if Baal, follow him.

The prophets of Baal failed because Baal was powerless. The fire fell only after Elijah restored Yahweh’s altar and prayed, “Yahweh God of Abraham, Isaac, and of Israel, let it be known this day that You are God in Israel” (1Kings 18:36). The people were compelled to confess, “Yahweh, He is the God” (verse 39).

This is the continuing pattern of apostasy: Israel uses God’s name while reconstructing its worship, education, laws, and social order according to the standards of other peoples. Yahweh’s truth cannot be merged with idolatry, occultism, secular humanism, or Babylonian world government.

The same principle governs Christian education. Without realizing it, most Christians are attempting to “conform to this world” and to the ideals of the Babylonian World Governments. Children cannot be taught to renew their minds by Scripture while Scripture, prayer, the Commandments, and their God-given heritage are silenced to accommodate contrary religions and moral systems. A school cannot remain Christian after the Biblical standard is treated as offensive and the standards of the world are given authority. “Be not conformed to this world” (Romans 12:2). What value could there be in renewing the mind of children with alien culture? This is straight disobedience...or ignorance!

When America was founded, our schools taught Scripture with the Holy Bible, the 10 commandments, prayer was normal, and our history and heritage were taught. Fast forward to the 50's – 60's where racial segregation was eliminated. What happened? The Bible, prayer, the 10 C's were removed. There is no neutral ground between Yahweh and Baal.

CHRONICLES

THE EVERLASTING COVENANT LINE IS NAMED

1Chronicles 16:13 ​​ O ye seed of Israel His servant, ye children of Jacob, His chosen ones.

​​ 16:14 ​​ He is Yahweh our God; His judgments are in all the earth.

​​ 16:15 ​​ Be ye mindful always of His covenant; the word which He commanded to a thousand generations;

​​ 16:16 ​​ Even of the covenant which He made with Abraham, and of His oath unto Isaac;

​​ 16:17 ​​ And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant,

​​ 16:18 ​​ Saying, Unto you will I give the land of Canaan (and America), the lot of your inheritance;

​​ 16:19 ​​ When ye were but few, even a few, and strangers in it.

​​ 16:20 ​​ And when they went from nation to nation, and from one kingdom to another people;

​​ 16:21 ​​ He suffered no man to do them wrong: yea, He reproved kings for their sakes,

​​ 16:22 ​​ Saying, Touch not Mine anointed, and do My prophets no harm.

Seed — H2233 zera‘: seed, offspring, descendants.
Chosen — H972 bachir: chosen, selected.
Covenant — H1285 berith: covenant, compact, agreement.
Anointed — H4899 mashiach: anointed or consecrated one; plural here—“My anointed ones.”

The passage identifies the covenant people by name: the seed of Israel and the children of Jacob. The covenant was made with Abraham, sworn unto Isaac, confirmed to Jacob, and established with Israel as an everlasting covenant. Yahweh’s judgments being throughout the earth does not make His covenant universal.

“Mine anointed” refers to the patriarchs whom Yahweh consecrated as bearers of His covenant and protected while they journeyed as strangers from kingdom to kingdom. Isaac’s offering upon the altar demonstrated his consecration, while the immediate context includes Abraham, Isaac, and Jacob.

Nothing permits the covenant to be detached from the line expressly named or transferred to an undefined universal people. Israel remains Yahweh’s servant nation and covenant inheritance; the “churches” have no authority to add every other people to what Yahweh established with Jacob.

EZRA

GENEALOGY GUARDED THE PRIESTHOOD

Ezra 2:59 ​​ And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:

​​ 2:60 ​​ The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two.

​​ 2:61 ​​ And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: ​​ 

​​ 2:62 ​​ These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.

Seed — H2233 zera‘: seed, offspring, posterity.
Register — H3791 kethab: a writing, record, or written register.
Reckoned by genealogy — H3187 yachas: to enroll or register by descent.
Polluted — H1351 ga’al: defiled or disqualified.
Priesthood — H3550 kehunnah: the priestly office.

The restoration of Judah required the restoration of covenant order. Those who could not establish their father’s house and seed could not prove whether they belonged to Israel. Those claiming the priesthood were required to demonstrate descent from Aaron—not merely from Levi—for Yahweh had assigned the priesthood specifically to Aaron and his sons (Exodus 28:1; Numbers 18:7).

When their names could not be found in the genealogical register, they were put from the priesthood as polluted. They were not automatically expelled from the entire congregation, but they were forbidden to assume the sacred office or eat of the most holy things until Yahweh’s judgment could be obtained (Ezra 2:63).

The modern ministry is not the Levitical priesthood, yet the governing principle remains: no man may appoint himself, disregard Yahweh’s qualifications, and seize authority over His people. Those who teach must be called, proven, sound in doctrine, and accountable to a stricter judgment (1Timothy 3:1–7; Titus 1:5–9; James 3:1).

Yahweh never left the instruction of His people open to whoever desired the position. He appointed the Levites to “teach Jacob Your judgments, and Israel Your law” (Deuteronomy 33:10), and the sons of Zadok to teach “My people” the difference between the holy and profane (Ezekiel 44:15, 23). Those who replaced Yahweh’s appointed ministry with priests made “after the manner of the nations of other lands” were condemned (2Chronicles 13:9).

The New Testament continues to regulate the teaching office. A woman is not to teach or exercise authority over a man, and the overseer must be a qualified man—the husband of one wife, sound in doctrine, and able to teach (1Timothy 2:11–14; 3:1–7; Titus 1:5–9). As Israel’s ruler had to be one of his brethren and not a foreigner, those entrusted with teaching Israel must likewise arise from among the covenant people. The pulpit is not an unrestricted platform for women, foreigners, self-appointed teachers, or men unqualified in life and doctrine. And certainly not one trained in the seminaries.

YE HAVE NOTHING TO DO WITH US

Ezra 4:1 ​​ Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto Yahweh God of Israel;

​​ 4:2 ​​ Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither.

​​ 4:3 ​​ But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto Yahweh God of Israel, as king Cyrus the king of Persia hath commanded us.

Nehemiah 2:20 ​​ Then answered I them, and said unto them, The God of heaven, He will prosper us; therefore we His servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.

​​ 4:4 ​​ Then the people of the land weakened the hands of the people of Judah, and troubled them in building,

​​ 4:5 ​​ And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

Adversaries — H6862 tsar: adversary, enemy, one who opposes.
Seek — H1875 darash: to seek, inquire of, or resort to in worship.
Weakened — H7503 raphah: to cause to slacken, weaken, or become discouraged.
Troubled — H926 bahal: to terrify, disturb, or alarm.
Frustrate — H6565 parar: to break, overthrow, or make void.

These adversaries were connected with the foreign populations transplanted into the former lands of Israel by the Assyrian kings (2Kings 17:24; Ezra 4:10). Although an Israelite priest was sent by Assyria to teach them “the manner of the God of the land,” they continued serving their own gods: “They feared Yahweh, and served their own gods” (2Kings 17:27–33, 41). Their acknowledgment of Yahweh did not make them Israelites or parties to Israel’s covenant.

Zerubbabel and the fathers of Israel refused their offer without compromise: “Ye have nothing to do with us to build an house unto our God.” The Temple belonged to Yahweh God of Israel and was to be rebuilt by His covenant servants. A profession of common worship did not give foreign peoples an equal portion, authority, or place in Israel’s sacred work.

Their subsequent conduct exposed them. When they could not join the work, they weakened Judah’s hands, troubled the builders, and hired counselors to frustrate their purpose. Nehemiah later maintained the same boundary: “We His servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem” (Nehemiah 2:20). Israel’s restoration required separation from the peoples who claimed fellowship while opposing the covenant work.

SEPARATION PRECEDED THE FEAST

Ezra 6:21 ​​ And the children of Israel, which were come again out of captivity, and all such as had separated themselves (H914 badal) unto them from the filthiness of the nations of the land, to seek Yahweh God of Israel, did eat,

​​ 6:22 ​​ And kept the feast of unleavened bread seven days with joy: for Yahweh had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

Separated — H914 badal: to divide, distinguish, sever, or set apart.
Filthiness — H2932 tum’ah: uncleanness, impurity, or defilement.
Seek — H1875 darash: to seek, inquire after, or resort to in worship.
Feast — H2282 chag: an appointed festival or solemn celebration.

The children of Israel that came out of captivity kept the feast and had separated themselves from the uncleanness of the nations to seek Yahweh God of Israel. Participation required more than association with the congregation: it required separation from defiling practices and a deliberate return to Yahweh.

The Sabbath and appointed feasts are covenant memorials. Unleavened Bread is observed in the first Biblical month; Trumpets, Atonement, and Tabernacles occur in the seventh month. Their Gregorian dates shift from year to year, but the Hebrew Solar calendar calculations land these feasts in early April, late September, and early October. They teach deliverance, repentance, judgment, dependence upon Yahweh, and the removal of sin from the congregation. They remind us who we are and Whose we are, and what He did for us.

The denominational system has largely abandoned Yahweh’s appointed times while retaining man-made holidays and traditions that shift and change with the moon. Personal-salvation preaching, rapture expectation, and weekly attendance cannot replace repentance, separation, obedience, Sabbath observance, and remembrance of Yahweh’s mighty acts. Israel was made joyful when the people separated from defilement, sought Yahweh, restored His house, remembered their heritage, and kept His feast according to His commandment.

THE HOLY SEED MINGLED WITH THE PEOPLE OF THE LANDS

Ezra 9:1 ​​ Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves (H914 badal) from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

​​ 9:2 ​​ For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.

Separated — H914 badal: to divide, distinguish, sever, or set apart.
Abominations — H8441 to‘ebah: detestable or abhorrent practices.
Holy — H6944 qodesh: sacred, consecrated, set apart.
Seed — H2233 zera‘: seed, offspring, posterity.
Mingled — H6148 ‘arab: to mix, mingle, intermeddle, or enter into association.
Trespass — H4604 ma‘al: unfaithfulness, covenant violation, or treachery.
Confusion — H1322 bosheth: shame, disgrace, or humiliation.
Remnant to escape — H6413 peletah: an escaped or preserved remnant.
Nail — H3489 yathed: a peg or stake; figuratively, a secure foothold.
Join in affinity — H2859 chathan: to contract marriage or intermarry.

Ezra does not conceal the offense beneath a general accusation of idolatry. Israel had failed to remain separate, taken wives from the peoples of the lands, and mingled the holy seed. The princes and rulers, who should have guarded the covenant order and set the example, were chief in the trespass.

This occurred after captivity had already punished Judah’s former disobedience. Yahweh had preserved a remnant, returned them to Jerusalem, and given them a nail in His holy place—not specifically a leader, but a secure foothold and renewed stability in the land. Yet they immediately endangered that restoration by repeating the forbidden intermarriages of their fathers.

​​ 9:4 ​​ Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

​​ 9:5 ​​ And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto Yahweh my God,

​​ 9:6 ​​ And said, O my God, I am ashamed and blush to lift up my face to You, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.

​​ 9:7 ​​ Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.

Ezra’s astonishment shows the magnitude of the offense. He rent his garments, plucked out his hair, fell upon his knees, and confessed the nation’s guilt. His words, “I am ashamed and blush,” describe overwhelming shame before Yahweh. Ezra, being a son of Adam H120, clearly shows he is able to blush, show blood in the face. “Confusion of face” likewise means visible covenant disgrace and public humiliation. The phrase does not linguistically describe the appearance of mixed offspring; nevertheless, the forbidden intermarriages were among the covenant violations producing that shame. The offspring of racial intermarriage would not have the ‘familiar face’.

The command was plain: “Give not your daughters unto their sons, neither take their daughters unto your sons.” Israel was not to seek the peace or prosperity of the peoples whose uncleanness and abominations had filled the land. Separation was required so Israel might remain strong, enjoy the good of the land, preserve the holy seedline, and leave the inheritance to its children.

Verse 14 states the danger plainly: if Israel again broke Yahweh’s commandments and joined in affinity with the people of these abominations, His anger could consume them until no remnant remained. Forbidden intermarriage was therefore not a private preference. It was national and covenant treachery that threatened Israel’s holiness, inheritance, continuity, and very existence as a distinct people.

​​ 9:12 ​​ Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

​​ 9:13 ​​ And after all that is come upon us for our evil deeds, and for our great trespass, seeing that You our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;

​​ 9:14 ​​ Should we again break Your commandments, and join in affinity with the people of these abominations? wouldest not You be angry with us till You hadst consumed us, so that there should be no remnant nor escaping?

​​ 9:15 ​​ O Yahweh God of Israel, You art righteous: for we remain yet escaped, as it is this day: behold, we are before You in our trespasses: for we cannot stand before You because of this.

The denominational churches reverse Ezra’s confession. They condemn separation, praise mixture, and treat every boundary as hatred, while claiming authority to universalize what Yahweh repeatedly restricted to His covenant people. Ezra did not celebrate diversity or redefine the trespass. He called Israel’s mingling exactly what it was: forsaking Yahweh’s commandments and polluting the holy seed.

Notice what Yahweh did not command. Israel was not sent to convert, “save,” intermarry with, or incorporate these peoples into the covenant nation. Israel’s commission was to obey Yahweh, maintain the distinction He established, and preserve the holy seed and inheritance. Other nations might witness His judgments and acknowledge His sovereignty, or even receive blessing through His people Israel, but they were never thereby transformed into Jacob or granted Israel’s covenant identity.

CONFESSION REQUIRED SEPARATION

Ezra 10:2 ​​ And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. ​​ (2-3,8)

​​ 10:3 ​​ Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my master, and of those that tremble at the commandment of our God; and let it be done according to the law.

Trespassed — H4603 ma‘al: to act unfaithfully, treacherously, or in violation of covenant.
Strange — H5237 nokriy: foreign, alien, belonging to another people.
Put away — H3318 yatsa’: to cause to go out, send forth, or remove.
Separated — H914 badal: to divide, sever, distinguish, or set apart.
Congregation — H6951 qahal: an assembled congregation or covenant assembly.
Forfeited — H2763 charam: devoted to destruction, confiscated, or placed under a ban.
Confess — H3034 yadah: to acknowledge, confess, or give praise.
Examine — H1875 darash: to inquire, investigate, or examine carefully.

Shechaniah acknowledged the offense without excuse: “We have trespassed against our God, and have taken strange wives.” Yet there was hope because confession was followed by repentance and corrective action. Hope did not mean that Yahweh would overlook the trespass while Israel continued practicing it.

The people covenanted to put away the foreign wives and those born of them. The Septuagint expressly includes “the wives, and their offspring.” This was not merely a change of attitude or a prayer for forgiveness. Israel had mingled the holy seed; therefore, the unlawful unions had to be dissolved and the separation restored.

​​ 10:4 ​​ Arise; for this matter belongeth unto you: we also will be with you: be of good courage, and do it. ​​ 

​​ 10:5 ​​ Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.

Ezra made the priests, Levites, and all Israel swear to obey. Those refusing to assemble within three days faced the confiscation of their property and separation from the congregation. Even family attachment could not be placed above covenant obedience. Repentance required Israel to undo what disobedience had joined together.

​​ 10:7 ​​ And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem;

​​ 10:8 ​​ And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated (H914 badal) from the congregation of those that had been carried away (those of the captivity).

​​ 10:9 ​​ Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. ​​ 

​​ 10:10 ​​ And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel.

​​ 10:11 ​​ Now therefore make confession unto Yahweh God of your fathers, and do His pleasure: and separate yourselves (H914 badal) ​​ from the people of the land, and from the strange wives.

​​ 10:12 ​​ Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.

​​ 10:13 ​​ But the people are many, and it is a time of much rain, and we are not able to stand without (outside), neither is this a work of one day or two: for we are many that have transgressed in this thing.

The great rain heightened the urgency and distress of the assembly, but the matter was too extensive to settle carelessly in one or two days. Rulers, elders, and judges were appointed to hear the cases at scheduled times. This was an ordered judicial examination, not an uncontrolled outbreak of violence.

Verse 15 describes a four-man investigative committee. Verse 16 identifies the actual examiners as Ezra and selected chiefs of the fathers, organized by their ancestral houses and named individually.

​​ 10:14 ​​ Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.

​​ 10:15 ​​ Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them.

​​ 10:16 ​​ And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated (H914 badal), and sat down in the first day of the tenth month to examine the matter.

The examination began on the first day of the tenth month and ended on the first day of the first month—approximately three months, not ten days. The ten-day period ran from the original assembly on the twentieth day of the ninth month until the investigation began. Every case was examined, and the final record named the guilty men, including priests and Levites. Sacred office did not excuse covenant transgression.

​​ 10:17 ​​ And they made an end with all the men that had taken strange wives by the first day of the first month.

​​ 10:18 ​​ And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. See also 19-43

​​ 10:44 ​​ All these had taken strange wives: and some of them had wives by whom they had children.

Ezra 10 cannot be reduced to a vague warning against idolatry. The trespass was identified plainly: Israel had taken foreign wives, mingled the holy seed, and joined itself to the foreign peoples whose abominations had already polluted the land. The commanded remedy was equally plain: confess the sin, do Yahweh’s pleasure, separate from the people of the land, and put away the forbidden marriages.

This difficult chapter establishes that Biblical separation was not hatred or violence. It was the enforcement of covenant boundaries necessary to preserve Israel’s holiness, continuity, posterity, and inheritance. Yahweh had restored a remnant from captivity; Israel could not secure that restoration while repeating the very transgressions that had brought judgment upon its fathers.

Early American records show both religious warnings against intermarriage and colonial laws enforcing separation. But the history needs to be stated precisely: the colonies did not begin with one uniform prohibition. The laws developed colony by colony, and many were intertwined with slavery, property, inheritance, and social status—not solely with Ezra 9–10.

Documented examples in Early America

Direct Biblical evidence from Jamestown

John Rolfe’s 1614 letter requesting permission to marry Pocahontas proves that Ezra’s example was already part of the colonial discussion. Rolfe admitted that he had considered God’s displeasure against “the sons of Levi and Israel for marrying strange wives.” He nevertheless argued that Pocahontas’s conversion and the perceived benefit to the colony justified his proposed marriage. Governor Thomas Dale and religious advisers ultimately approved it. virtualjamestown.org

Early Virginians unquestionably connected marriage policy with Israel’s strange-wife passages.

• They did not apply those passages uniformly.

• Rolfe knew his marriage appeared to conflict with the Biblical precedent and therefore wrote an extended theological defense before proceeding.

• Men ultimately chose to disobey God’s direct commands and bend His Word to suit their passions. A little leaven leaveneth the whole lump. Welcome to modern America.

Early America did not treat marriage as an unrestricted private choice. Colonial ministers, courts, parish officers, and legislatures enforced religious and national boundaries surrounding marriage. Virginia required public confession for interracial fornication as early as 1630, Jamestown imposed public church penance in 1640, and Virginia’s 1691 law ordered interracially married persons removed from the colony within three months. Ministers were later subjected to severe penalties for solemnizing prohibited marriages. These proceedings demonstrate that early Americans understood marriage as a matter affecting the character, continuity, and covenant order of the entire community.

NEHEMIAH

THE RESTORATION REQUIRED A VERIFIED GENEALOGY

Nehemiah 7:5 ​​ And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,

​​ 7:6 ​​ These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;

Reckoned by genealogy — H3187 yachas: to enroll, register, or trace by descent.
Register — H3791 kethab: a written document, record, or register.
Father’s house — H1004 bayith: household, family, or ancestral house.
Seed — H2233 zera‘: seed, offspring, or posterity.
Polluted — H1351 ga’al: defiled or disqualified from sacred service.
Urim — H224 Urim: lights.
Thummim — H8550 Tummim: perfections, integrity, or completeness.

God placed it in Nehemiah’s heart to gather the people and reckon them by genealogy. Israel’s restoration was therefore not based merely upon personal profession. Families were recorded according to their father’s house, seed, ancestral city, and place within Israel.

​​ 7:61 ​​ And these were they which went up also from Telmelah, Telharesha, Cherub, Addon, and Immer: but they could not shew their father's house, nor their seed, whether they were of Israel.

Those in verses 61–62 could not establish their father’s house or seed and therefore could not prove whether they were of Israel. The passage does not expressly call them mixed or polluted; their ancestry was unverified. Scripture does not record that an unsupported claim was accepted as sufficient proof of Israelite identity.

​​ 7:64 ​​ These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.

​​ 7:65 ​​ And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.

Verse 64 concerns men claiming descent from the priestly families. Because their names could not be found in the genealogical register, they were treated as polluted from the priesthood. This describes disqualification from sacred office, not a declaration that they were not Israelites. They were forbidden to eat the most holy things until Yahweh’s judgment could determine the matter.

The Urim and Thummim were placed within the high priest’s breastplate of judgment (Exodus 28:30; Leviticus 8:8). Through them the priest inquired before Yahweh and received judgment for Israel, as shown in Numbers 27:21.

Nehemiah 7 establishes the importance of genealogy, lawful identity, and guarded office. Israel’s restoration required documented ancestral order. No one could seize a place in Israel’s priesthood merely by claiming worship, association, sincerity, or personal calling; the sacred inheritance had to remain within the lineage to which Yahweh had assigned it.

SEPARATION PRECEDED CONFESSION

Nehemiah 9:2 ​​ And the seed of Israel separated themselves (H914 badal) from all strangers (H5236 nekar- sons of the foreigner) , and stood and confessed their sins, and the iniquities of their fathers.

Seed — H2233 zera‘: seed, offspring, or posterity.
Separated — H914 badal: to divide, sever, distinguish, or set apart.
Strangers — H5236 nekar: foreignness or that which belongs to a foreign people; the complete phrase is “sons of the foreigner.”
Confessed — H3034 yadah: to acknowledge, confess, or give thanks.
Sins — H2403 chatta’ah: sin, offense, or failure to meet the standard.
Iniquities — H5771 ‘avon: perversity, guilt, or wrongdoing.

The restored congregation did not proceed as though identity and separation were unimportant. The seed of Israel separated themselves from the sons of the foreigner, stood before Yahweh, and confessed both their own sins and the iniquities of their fathers. Covenant renewal required acknowledgment of guilt and restoration of the boundaries their fathers had violated.

Romans 1 describes the consequences of suppressing the knowledge of God. Same-sex relations are expressly included in the immediate context (Romans 1:26–27), and verse 32 condemns not only committing the listed offenses but also approving those who practice them. A church that blesses conduct Scripture expressly condemns is not exercising tolerance; it is granting religious approval to disobedience.

THE COVENANT OATH

Nehemiah 10:28 ​​ And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves (H914 badal) from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;

​​ 10:29 ​​ They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of Yahweh our Lord, and His judgments and His statutes;

​​ 10:30 ​​ And that we would not give our daughters unto the people of the land, nor take their daughters for our sons:

Separated — H914 badal: to divide, sever, distinguish, or set apart.
Law — H8451 torah: instruction, direction, or law.
Clave — H2388 chazaq: to seize, hold firmly, strengthen, or bind oneself.
Curse — H423 alah: a covenant curse invoked for violating an oath.
Oath — H7621 shebu‘ah: a sworn promise or solemn covenant obligation.
Judgments — H4941 mishpat: judicial decisions, ordinances, or prescribed order.
Statutes — H2706 choq: appointed laws or established boundaries.

Covenant renewal required more than verbal belief. The people separated themselves from the peoples of the lands unto the Law of God, joined themselves to their brethren, and entered into a binding oath carrying a curse for disobedience. Their wives, sons, and daughters participated with understanding; the covenant governed the entire household and succeeding generations.

The first specific family obligation recorded was: “We would not give our daughters unto the people of the land, nor take their daughters for our sons.” Marriage was not treated as an unrestricted individual choice. It affected the holiness, worship, identity, continuity, and inheritance of the entire covenant people.

Jesus never said that He had abolished this principle or granted authority to disregard the Father’s commandments. He declared, “Think not that I am come to destroy the law” and warned against breaking even the least commandment (Matthew 5:17–19). Paul likewise asked, “Do we then make void the law through faith?” and answered, “God forbid: yea, we establish the law” (Romans 3:31).

The New Testament continues to command separation: marry “only in the Lord” (1Corinthians 7:39); be not unequally yoked; come out from among them and “be ye separate” (2Corinthians 6:14–18). These passages expressly concern covenant allegiance and holiness, and none says that Yahweh’s distinctions were abolished.

There is no statement from Jesus declaring that Israelites may now give their daughters to every other people and take their daughters for their sons. That conclusion is imposed upon Scripture by the churches; it is not announced by Jesus our Christ or His apostles. The consistent command is separation unto Yahweh, obedience to His Law, and preservation of the covenant household.

NEHEMIAH CLEANSED THE CONGREGATION

Nehemiah 13:1 ​​ On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever;

​​ 13:2 ​​ Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing.

​​ 13:3 ​​ Now it came to pass, when they had heard the law, that they separated (H914 badal) from Israel all the mixed multitude. 1-3,20,23-28

Congregation — H6951 qahal: an assembled congregation or covenant community.
Separated — H914 badal: to divide, sever, distinguish, or set apart.
Mixed multitude — H6154 ‘ereb: a mixture or mixed company.
Contended — H7378 rib: to strive, dispute, plead, or conduct a controversy.
Outlandish/strange — H5237 nokriy: foreign or belonging to another people.
Cleansed — H2891 taher: to purify, make clean, or remove defilement.
Strangers — H5236 nekar: foreignness or that which belongs to foreigners.

When the Law was read, the people did not debate whether separation was compassionate or culturally acceptable. They obeyed: “They separated from Israel all the mixed multitude.” The Ammonites and Moabites had been expressly excluded from the congregation because of their historic hostility toward Israel, and the restored community enforced what Moses had written.

​​ 13:23 ​​ In those days also saw I Judahites that had married wives of Ashdod, of Ammon, and of Moab:

​​ 13:24 ​​ And their children spake half in the speech of Ashdod, and could not speak in the Judahites' language, but according to the language of each people.

​​ 13:25 ​​ And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.

Nehemiah found Judahites married to women of Ashdod, Ammon, and Moab. Their children could not speak the language of Judah but spoke according to the languages of their mothers’ peoples. This demonstrated more than bilingualism: Israelite households were being absorbed into foreign communities and were losing the language necessary to hear, understand, preserve, and transmit Yahweh’s Law.

​​ 13:26 ​​ Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin.

​​ 13:27 ​​ Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?

Nehemiah called the marriages “this great evil” and transgression against our God. He used Solomon as the warning: no king among the nations had been like him, yet foreign wives turned even Solomon away from Yahweh. Wisdom, authority, and previous blessing did not protect a man who violated the commanded boundary.

The corruption had reached the high priest’s family. A grandson of Eliashib had become the son-in-law of Sanballat, compromising the priesthood through a forbidden alliance. Nehemiah chased him away, declaring that the priesthood and Levitical covenant had been defiled. Sacred office did not excuse forbidden affinity.

Nehemiah acted as Israel’s civil governor under the restored covenant. His physical punishment of offenders records governmental action in that historical setting. The enduring example is his refusal to tolerate what the Law condemned and his insistence upon actual correction rather than empty confession or tolerance dressed up as ‘love’.

Nehemiah cleaned house. He cast Tobiah’s possessions from the Temple chambers, cleansed the rooms, enforced the Sabbath, confronted the forbidden marriages, removed the compromised priestly descendant, separated the mixed multitude, and restored the priests and Levites to their appointed service. The walls, Temple, worship, households, and civil order all had to be restored together.

Nehemiah 13 directly condemns marriage with the foreign peoples and the resulting corruption of Israel’s covenant households. The churches obscure these issues when they treat every boundary as hatred and bless what Scripture calls transgression. Biblical restoration requires separation from defilement, obedience to Yahweh’s Law, and preservation of the covenant household.

TAKE A WIFE OF THE SEED OF YOUR FATHERS

Tobit 4:12 ​​ Beware of all whoredom, my son, and chiefly take a wife of the seed of your fathers, and take not a strange woman (racial alien) to wife, which is not of your father's tribe: for we are the children of the prophets, Noe, Abraham, Isaac, and Jacob: remember, my son, that our fathers from the beginning, even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the land.

​​ 4:13 ​​ Now therefore, my son, love your brethren, and despise not in your heart your brethren, the sons and daughters of your people, in not taking a wife of them: for in pride is destruction and much trouble, and in lewdness is decay and great want: for lewdness is the mother of famine.

Whoredom — G4202 porneia: fornication, sexual immorality, or unlawful sexual relations.
Seed — G4690 sperma: seed, offspring, or posterity.
Strange — G245 allotrios: belonging to another, foreign, alien, or outside one’s own people.
Tribe — G5443 phylē: tribe, clan, or people descended from a common ancestor.
Brethren — G80 adelphos: brothers, relatives, or members of the same people.
People — G2992 laos: a people or body joined by common descent and identity.
Inherit — G2816 klēronomeō: to receive an allotted possession or inheritance.

The Greek is direct: “Take a wife from the seed of your fathers; do not take a foreign woman who is not from your father’s tribe.” Tobit’s instruction is not merely to find a woman professing the same religion. It specifically names the father’s seed, tribe, brethren, children, and inheritance.

Tobit points to Noah, Abraham, Isaac, and Jacob as the ancestral pattern. Abraham took Sarah from his father’s household; Isaac received Rebekah from Abraham’s kindred; and Jacob married Leah and Rachel from his mother’s family. The blessing upon their children and the inheritance of the land are connected with the preservation of the family line.

Verse 13 warns Tobiah not to become proud toward the sons and daughters of his own people by refusing to take a wife from among them. Choosing a foreign woman while despising the daughters of his brethren is treated as pride rather than enlightenment. Marriage is presented as a duty involving one’s fathers, brethren, children, posterity, and inherited land—not merely individual attraction.

By present standards, Tobit’s counsel would undoubtedly be denounced as discriminatory. Or yet, ‘racist’. Yet the passage presents endogamous marriage as wisdom: avoid fornication, marry within the father’s seed and tribe, love your brethren, preserve the posterity, and maintain the inheritance. This agrees with the consistent Scriptural pattern that the covenant household was to remain identifiable, continuous, and separate.

PSALMS

MINGLING LED TO IDOLATRY, BLOODSHED, AND BONDAGE

Psalm 106:34 ​​ They did not destroy the nations, concerning whom Yahweh commanded them:

​​ 106:35 ​​ But were mingled among the heathen, and learned their works. (35-48)

​​ 106:36 ​​ And they served their idols: which were a snare unto them.

​​ 106:37 ​​ Yea, they sacrificed their sons and their daughters unto devils,

​​ 106:38 ​​ And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.

​​ 106:39 ​​ Thus were they defiled with their own works, and went a whoring with their own inventions.

​​ 106:40 ​​ Therefore was the wrath of Yahweh kindled against His people, insomuch that He abhorred His own inheritance.

​​ 106:41 ​​ And He gave them into the hand of the heathen (nations); and they that hated them ruled over them.

​​ 106:42 ​​ Their (hated) enemies also oppressed them, and they were brought into subjection (humbled) under their hand.

​​ 106:43 ​​ Many times did He deliver them; but they provoked Him with their counsel (plotting), and were brought low for their iniquity.

​​ 106:44 ​​ Nevertheless He regarded their affliction, when He heard their cry:

​​ 106:45 ​​ And He remembered for them His covenant, and repented (had pity) according to the multitude of His mercies.

​​ 106:46 ​​ He made them also to be pitied of all those that carried them captives.

​​ 106:47 ​​ Save us, O YAHWEH our God, and gather us from among the heathen (nations), to give thanks unto Your holy name, and to triumph in Your praise.  ​​​​ (1Chr 16:35-36)

​​ 106:48 ​​ Blessed be Yahweh God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye Yahweh.

Mingled — H6148 ‘arab: to mix, intermingle, exchange, associate, or enter into fellowship.
Nations — H1471 goyim: nations or distinct peoples.
Learned — H3925 lamad: to learn, be trained, or become accustomed to.
Snare — H4170 moqesh: a trap, entanglement, or cause of ruin.
Devils — H7700 shedim: foreign deities receiving sacrifice; not proof of literal fallen spirits. Shedim are idols.
Polluted — H2610 chaneph: to profane, defile, or make morally polluted.
Whoring — H2181 zanah: to commit fornication or become unfaithful through idolatry.
Inheritance — H5159 nachalah: an inherited possession or allotted heritage.
Subjection — H3665 kana‘: to humble, subdue, or bring under authority.
Gather — H6908 qabats: to collect or assemble from dispersion.