Who is Jewish, page-24

To address this perspective, let’s consider a few key points about the biblical interpretation of the return of the Jews and the distinction between Israel and Edom. The argument that the modern Jewish return to Israel is an occupation by Edomites (descendants of Esau) doesn’t align with the context and scope of the prophecies cited.
1. Esau (Edom) and the Inheritance

• Genesis Context: Esau did indeed sell his birthright to Jacob (Israel), and Scripture establishes that Israel, not Edom, was given the land covenant by God. This inheritance was affirmed through Jacob and his descendants (Genesis 28:13-15), not through Esau. Esau’s rejection of the covenant cannot be simply reversed, and there’s no biblical basis for the claim that Edom has somehow inherited the promise made to Israel.
• Biblical Prophecies about Edom: The passages from Malachi, Ezekiel, and other prophets emphasize that Edom’s aggression toward Israel would lead to their eventual judgment. In Ezekiel 35, the Lord promises judgment on Edom (Mount Seir) for its longstanding hatred and attempt to claim Israel’s land, but there is no indication that Edom (or people with Edomite ancestry) would return to possess the land in the last days.

2. The Prophecies of Jewish Return to Israel

• Ezekiel 36:24-28: “For I will take you from among the nations, gather you out of all countries, and bring you into your own land.” This prophecy explicitly refers to the Israelites and their return, a promise of restoration after exile. The fulfillment of this prophecy began with the return of the Jewish people to the land of Israel in the 20th century.
• Jeremiah 30:3: “For behold, the days are coming, says the Lord, that I will bring back from captivity My people Israel and Judah… and I will cause them to return to the land that I gave to their fathers.” These verses speak directly of the return of Israel and Judah to their ancestral land, not of an Edomite claim or occupation.

3. Context of Malachi and Ezekiel on Edom

• Malachi 1:4: When Edom says, “We are impoverished, but we will return and build the desolate places,” it reflects Edom’s own ambitions but not God’s promise. In fact, God responds by saying He will tear down whatever Edom builds and calls them “The people against whom the Lord has indignation forever.”
• Ezekiel 35: The passage condemns Edom’s hostility toward Israel and its desire to possess the land, clarifying that God will judge Edom for their intent. This does not imply Edom successfully seizes Israel’s land or has a right to return to it.

4. Misinterpretation of Luke 19:27

• Parable Context: Luke 19:27 is part of a parable Yeshua told to illustrate judgment upon those who reject His kingship. It does not apply to Edomites or to the Jewish people but addresses those who refuse Yeshua’s authority. Interpreting this verse to mean the destruction of Jews or those returning to the land misinterprets the parable’s context.

5. Day of the Lord’s Vengeance and Idumea (Edom)

• Isaiah 34:5-8: The judgment on Idumea is often viewed symbolically, representing nations hostile to Israel and God’s people. Many biblical scholars see Idumea in prophetic texts as symbolizing a broader judgment on all nations opposing God, not as a literal return or conquest of Israel by Edomites.

Conclusion

The Scriptures do not support the view that the Jewish return to Israel represents an Edomite takeover. Prophecies throughout Isaiah, Jeremiah, and Ezekiel clearly promise the return of Israel and Judah to their land, a restoration that reflects God’s faithfulness to His covenant. Interpretations suggesting Edom’s reoccupation of Israel are speculative and conflict with the biblical promise of Israel’s ultimate restoration.