1. The lost sheep
2. Phase 1: Judah rejects God
3. The scattering of the 10 tribes of Israel
4. The parable of the sower
5. The trigger event and the regathering

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The lost Sheep

In Mark chapter 2 while instructing a large crowd, our Lord spots a tax collector named Levi. To this man of ill repute, Jesus called out, “Follow me.” It must have come as a shock to the crowd when Levi had the audacity to offer an invitation to join him in his home, and even more so, when Jesus accepted. The text of Mark recounts many of reprehensible standing gathering to meet Jesus in Levi’s home. When the religious and esteemed questioned him, Jesus responded, “It is not the healthy who need a doctor, but the sick. I have not come for the righteous, but sinners.”

The gospels are replete with examples of Jesus defying the establishment and tossing convention upside down. Jesus perplexed the righteous by seeking sinners. He confounded the wise and instructed the uneducated. He healed the sick, cared for the poor and broken, but to the self-righteous and proud, he leveled without mercy.

The parable of the “Good Samaritan” challenged the notion of pedigree, illustrating that since righteousness is not a gene but a heart condition, even the lowly Samaritan could possess more spiritual merit than the Levitical Priest. At the conclusion of the parable “The Pharisee and the tax collector” it was the tax collector that ultimately “went home justified” contrary to the expectations of the many captive listeners. To this, Jesus finished “For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:14).

By advancing his ministry in this manner, Jesus was revealing the nature of the coming kingdom that he warned was fast approaching:

The exalted will be humbled

• “A man’s pride shall bring him low: but honour shall uphold the humble in spirit.” – Proverbs 29:23
• “Surely he scorneth the scorners: but he giveth grace unto the lowly.” – Proverbs 3:34
• “…You humble those with haughty eyes.” – Psalm 18:27
• “So mankind is brought low, and man is humbled…” – Isaiah 2:9
• “The eyes of the arrogant will be humbled and human pride brought low” – Isaiah 2:11
• “So mankind will be brought low, and each man humbled; the arrogant will lower their eyes.” – Isaiah 5:15

The humbled will be exalted

• “Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.” – Psalm 138:6
• “The LORD upholds all who fall and lifts up all who are bowed down” – Psalm 145:14
• “He raises the poor from the dust And lifts the needy from the ash heap…” – Psalm113:7
• “He mocks proud mockers but shows favor to the humble and oppressed.” – proverbs 3:34
• “So that He sets on high those who are lowly, And those who mourn are lifted to safety.” – Job 5:11
• “He raises the poor from the dust, He lifts the needy from the ash heap To make them sit with nobles, And inherit a seat of honor; For the pillars of the earth are the LORD’S, And He set the world on them.” – 1 Samuel 2:8

In Luke 7, John the Baptist sent two men to Jesus in order to confirm the many reports said about him. Jesus replied, “Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached” (Luke 7:22)

Jesus offered himself without restraint to the Jews in need around him: the poor, the sick, the demonically possessed and the broken. In Luke 15, Jesus relates this effort to a concerned sheppard willing to go to great lengths in order to recover his lost sheep:

“Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to .” – Luke 15:3-7

Yet there were still “other sheep” that he intended to find:

“I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” – John 10:16

In the Book of Ezekiel, the Word of the Lord confronts Ezekiel with a rebuke against the “shepherds of Israel” – representing failed leadership, and the many in power who betrayed or took advantage of the people:

“This is what the Sovereign Lord says: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock?…You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally.” – Ezekiel 34:2,4

As a result, many sheep were scattered:

“And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them.” – Ezekiel 34:5-6

Jesus uses the same language as he identifies himself as the good shepherd:

“I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. The man runs away because he is a hired hand and cares nothing for the sheep.” – John 10:11-13

As Ezekiel states, the strays were scattered and lost “upon all the face of the earth”. In John 10, Jesus connects the scattered strays, with the “other sheep” he wishes to find:

“Then the wolf attacks the flock and scatters it… I have other sheep that are not of this sheep pen. I must bring them also.”- John 10:12,16

The book of Matthew unequivocally brings it together, in one quick and clear statement. The lost sheep is a reference to the lost of the “House of Israel”:

“But He answered and said, ‘I was not sent except to the lost sheep of the house of Israel.’”- Matthew 15:

Jesus’ statement: “They too will listen to my voice, and there shall be one flock and one shepherd” (John 10:16) is reminiscent of Ezekiel 37:22. By expounding on his mission to not only save the lost sheep, but unite them into one flock under his leadership, he was assigning to himself Messianic expectation. For according to prophecy, only the Messiah could effectively find the lost and corral them into one pen, one land, and one kingdom.

It should be of note that two types of sheep are mentioned:

• Those in the land who are spiritually lost and in need of care
• The “other sheep” – Israelites abroad and physically lost “scattered upon all the face of the earth”

By referring to both categories using the designation of “the house of Israel” Jesus was speaking as if the two were already united, prophetically looking forward to the future.

If we are to assume that the Jewish people represented the sum total of the Lord’s sheep he wished to find, how can we make sense of  Jesus’ concern for the “other” sheep – clearly a separate group, existing outside the land who have been “scattered over the face of the earth” (Ezekiel 34:6), still lost and waiting to be found?

Protestant Christianity has placed little care in recognizing a distinction. However, the 1st century Jews during the time of Jesus were well aware of their kinsman, the “house of Israel” scattered and dispersed abroad. This is why the gospel of John records an account of many responding with the following inquiry:

“Whither will he go… will he go unto the dispersed [the dispersed tribes] among the Gentiles, and teach the Gentiles?” – John 7:3 5

With this in mind, the preface to the epistle of James now makes sense:

“James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.” – 1 James:1

This suggests that some of the tribal families in disparate regions outside of the land of Israel had retained their identity despite their exile, and many were coming into the faith.

Peter addresses the “house of Israel” when he states:

“Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.” – 1 Peter 2:10

The term “not a people” is found in Deut 32 and Hosea 2:23 – making it unequivocally clear that the lost sheep of Israel were the intended recipients of this epistle. Mention is made of  “exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia…”

1 Peter 2:10 perfectly captures the tragedy behind the history of the “house of Israel”. Although they once possessed the inheritance and blessings, they were ultimately abandoned, stripped of their inheritance, and cast away into the nations with God’s wrath. They departed with the following curses: “you are not a people” and “you shall not have mercy”. In the Old Testament they were disgraced and “brought low”. However, in the New Covenant God seeks to “lift” them up – to recover the lost and bring them into his care once again. This process represents the ultimate testimony of compassion, healing and reparation within the Biblical narrative. For through the Messiah, a people who were once condemned and made destitute have been granted mercy, given a purpose, and God plans to restore their inheritance a hundredfold.

In Matthew 28:19, Jesus charges the Apostles with the “Great Commission”:

“All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

The circumstances leading to the ruling of “Acts 15” had not yet occurred, therefore the Apostles were not yet privy to God’s plan to allow the gentiles into the faith. This feature of God’s plan was so revolutionary and unexpected, that Peter had to be prepared by way of a startling vision. With gentile inclusion not yet accounted for, how do you suppose they understood the instruction? They would have related to the great commission as God’s revealed plan to recover the scattered sheep of the house of Israel worldwide. The epistles of Peter and James show that great care was made to guide and minister to the Israelites abroad, and I believe this is why. While Christianity has lost sight of this purpose, blinded by the miracle of God’s goodwill and grace for the gentile, God nevertheless has not forgotten his lost sheep.

The Song of Moses

In Revelation 15, the Apostle John is granted a marvelous glimpse into a heavenly scene of many standing in a sea of “mixed glass with fire”. They’re the tribulation martyrs who resisted the Antichrist, and the text intimates that they are standing in a posture of victory. In his description, John mentions something quite unexpected and remarkable. The many standing are also holding harps, while singing the “song of God’s Servant Moses”:

“They were holding harps from God, and they sang the song of God’s servant Moses and the song of the Lamb.” – Revelation 15:2

In this passage, the Greek identifies two distinct songs: The “song of God’s servant Moses” – AND – the “song of the Lamb.” Interestingly, there are 2 different songs that scripture attributes to Moses, and one Psalm. The first is found in Exodus 15: 1-27. The content is joyful, lauding God for securing Israel’s escape from Pharaoh and his army. The second song is found in Deuteronomy 32. The content in contrast to the first song, is somber, and condemnatory. Psalm 90 was written by Moses as a prayer of supplication. Moses expounds on God’s greatness, and Israel’s reliance on his Mercy and care.

The text of Revelation 15:2 refers to the “song” (singular) of Moses. I believe this is indicative that all three are really one song – three different facets, or perspectives, of one plan. Like the Israelites in Exodus 15, the tribulation martyrs are rejoicing in God’s triumph over evil. Yes, their bodies have perished, however their souls are in God’s possession and they have been made pure and righteous through Christ. However, not all of Israel will come to faith. The song of Deuteronomy 32 is therefore a song of woe for the unbelieving of Israel, and the suffering they will have to endure as a result. Since a portion of Israel is destined to endure trial and tribulation, it is fitting that Moses would seek to intercede on their behalf.

Deuteronomy 32

God commissions Moses as scribe to write the words of a song and to present it to the community of Israel. The song was prophetic in nature, charging Israel of sin they had yet to commit and detailing the consequences they would suffer in the future as a result. It would serve as a generational reminder and witness against them, leaving little excuse should Israel choose to follow the path of defiance as outlined in the song.

The Song begins with an evocation of the heavens and the earth, to affirm it’s content and bare the record of it’s testimony. Verses 3-6 declare the greatness of God, that he is faithful, upright and just in contrast to Israel’s failure and disposition towards evil. Verses 7-12 is a review of the favor that God has shown Israel, that Israel was led safely through the wilderness into the promised land. Verses 13-18 covers the event of Israel sliding into complacency, to eventually abandon God as a result of bounty and privilege.

In verses 19-25 God responds to Israel’s rejection. He “hides his face”(Verse 20), a Hebrew idiom implying a withdrawal of his presence, favor and protection. Since Israel provoked God to jealousy by worshiping idols, God seeks retribution by bringing Israel to jealousy through those “who are not a people” (Verse 21).

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It should be understood that verses 19 and forward no longer address Israel as a whole, but to the “Jews” (the two tribes of Judah and Benjamin). After the 10 tribes of Israel were sent away into exile, only the remaining tribes of Judah and Benjamin were left to inherit the title. Verse 21 provides an intriguing prophetic hint of this split between the “Jews” and the “lost sheep of Israel”. In order to prevent confusion, I have decided to refrain from the use of “Israel” and instead use the term “Judah” to account for the change.

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Next, A number of horrors are unleashed: Calamity, famine, pestilence, terror (Verses 23-25). God is even willing to “erase” Judah, but he will not, lest their adversaries believe that they defeated Judah under their own strength apart from God (Verse 27). God resolves to ultimately save his people, but not until they have been utterly exhausted, not until their “strength is gone” (Verse 36). He uses the calamity to provoke Judah and offers the following inquiry: “Now where are your god’s?…Let them rise up to help you!” (Verse 38). Finally, when it seems that Judah is without hope and near defeat, God rushes to save Judah. When God arrives, he reveals himself in a powerful way. Not only to Judah, but to the world:

“See now that I myself am he! There is no god besides me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand. I lift my hand to heaven and solemnly swear: As surely as I live forever, when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me. I will make my arrows drunk with blood, while my sword devours flesh: the blood of the slain and the captives, the heads of the enemy leaders. Rejoice, you nations, with his people, for he will avenge the blood of his servants; he will take vengeance on his enemies and make atonement for his land and people.” – Deut 32:39-43

When all elements of the litany taken into account, a two phase plan in God’s providential hand over Judah is revealed:

• Phase 1: Judah will reject God

God “hides his face” and temporarily abandons them. God provokes Judah to jealousy by going to “those who are not a people”. Calamity builds until Judah is without strength.

• Phase 2: God delivers Judah

The song of Moses therefore represents the ultimate prophetic template, revealing God’s plan and will for Judah from beginning to end.

Phase 1: Judah rejects God

While Old Testament scripture provides clear cause for the first exile, the same cannot be said regarding the destruction of the second temple in 70 AD and the subsequent exile that followed. Jewish sages were tasked with the difficulty of arriving at an adequate answer. This was a serious endeavor, considering that the first exile lasted only 70 years compared to the second exile which persisted long after 70 years, ending in part in 1948 when the nation of Israel was born. Although more Jews are residing on the land today than has been possible for approximately two millennia, the temple still has yet to be rebuilt. The compelling question worth answering is: Why has the second exile lasted so long? What was so grievous, as to merit such an unbearably long absence from the land and from a standing temple? The sages proposed “sinat chinam”, translated into English as “baseless hatred” “hatred without cause”:

“However, considering that the people during the Second Temple period were engaged in Torah study, observance of mitzvot, and acts of kindness, and that they did not perform the sinful acts that were performed in the First Temple, why was the Second Temple destroyed? It was destroyed due to the fact that there was baseless hatred during that period. This comes to teach you that the sin of baseless hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.” – Bablylonian Talmud, Yoma 9b.

“Sinat Chinam” literally means “hatred of grace” the lesser implication is regarding the behaviour of one man to another, however the ultimate implication according to the Hebrew seems to be a rejection of grace altogether – meaning God’s grace. Such hatred when expressed against man or God is truly without cause. Since a rejection of Jesus is tantamount to a rejection of God’s grace, I submit that  “Sinat Chinam” reached its highest level of expression when Jesus was crucified. Interestingly, Jesus quoted Psalm 64:9 adding that their unyielding hatred of him was according to prophecy:

“But this is to fulfill what is written in their Law: ‘They hated me without a cause.’” – John 15:25

By rejecting their saviour, the following clause from the song of Moses was unfortunately fulfilled:

“They abandoned the God who made them and rejected the Rock their Savior.” – Deuteronomy 32:15

Calamity, famine, pestilence and terror would soon follow (Song of Moses, Deut 32:23-25). As written in the “Song of Moses” and according to the many words of warning provided by Jesus, God would begin to “hide his face”, and Jerusalem would be left in ruin:

“O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling! Look, your house is left to you desolate.” – Matthew 23:37

“Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple.But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.” – Matthew 24:1-2

The Fig Tree

In Matthew 21, Jesus is returning to Jerusalem from his stay in Bethany. On his way, he passes through the Mount of Olives. He approaches a fig tree with leaves expecting to find fruit. Yet the tree was lacking, as result, Jesus announces a curse over the fig tree “May you never bear fruit again!”

Jesus was seeking a fig known as the “first ripe” and these were plentiful on the eastern side of the Mount of Olives:

“At Passover season in late March or early April, fig trees are often in leaf on the eastern side of Mount of Olives. At this time of year, such fig trees contained only green early figs, which ripen around June but often drop off before that time, leaving only green leaves on the tree. A leafy tree lacking such early figs, however, would bear no figs at all that year.” – Keener, A commentary on the gospel of Matthew, July 1999, pg. 504.

The mount provides the perfect vista to behold the city of Jerusalem from above. Imagine Jesus overlooking the city, the flow of movement, activity and people passing in and out of the city walls. As his gaze remains fixed on Jerusalem, he announces the curse. The curse was indeed said over the fig tree, yet this mundane event was used as an object lesson to communicate a higher spiritual reality. .

The “first ripe” fig, is a symbol of Jewish leadership:

“I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time…” – Hosea 9:6

Jerusalem, like the cursed fig tree, had all the external signs that would indicate the presence of fruit. Despite the leaves, despite the religion, the ceremony, and the many scribes and the priests, Jerusalem was sorely lacking. The account of the curse was not arbitrary or done out of anger, it was confirmation of prophecy :

“I will surely consume them, saith the Lord: there shall be no grapes on the vine, nor figs on the fig tree, and the leaf shall fade; and the things that I have given them shall pass away from them. – Jeremiah 8:13

The curse was an official removal of favor from Jerusalem and the Jewish leadership posted there. The things that God gave to them “shall pass away” – yet where will it go?

The parable of the tenants

While teaching in the Temple courts, Jesus was approached by a gathering of chief priests and elders. They were confounded by the sight of Jesus clearly expounding on matters with authority and great wisdom, yet they knew he was not formally trained. They questioned him: “By what authority are you doing these things?” Jesus answered, and continued while they watched and listened with great suspicion.

Jesus turned to his audience, and presented two parables. The second “parable of the Tenants” was especially offensive to them, and provoked the chief priests and elders to want to arrest him. Jesus began the parable by describing a landowner and a vineyard. He rented the vineyard to farmers, and left it to their care. When the time of harvest approached, he sent servants to collect the yield that belonged to him. The tenants brutally treated the servants until they were killed. After the same happened to the second round of servants, the landowner sent his son. Yet just like the servants, the tenants murdered the son. “Therefore, when the owner comes what will he do to those tenants?” Jesus asked. The crowd responded: “He will bring those wretches to a wretched end…and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.” Jesus concluded:

“Therefore, I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.” – Matthew 21:43

To what people will the kingdom of God be given to? The conventional answer has been: “to the gentiles”, but there is a slight technical problem. The greek work for “people” is “ethnei” – translated in most cases as “nation”, but in every case it is singular. The kingdom will be given to a nation/people, singular, meaning just one.

Paul makes use of the same Greek word when quoting the passage of Deut 32, regarding God’s cryptic plan to exchange fellowship with his people for “those who are not a nation”:

“I will make you envious by those who are not a nation [Ethnei]; I will make you angry by a nation [Ethnei] that has no understanding.” – Romans 10:19

While the first passage contains the enigmatic description “not a nation”, it concludes with a contradicting thought: “I will make you angry by a nation that has no understanding.” How is it possible for the subject to represent both “a nation” and “not a nation” simultaneously? Why the contradiction?

A hint is provided in the word of the Lord to Isaiah, found in the seventh chapter. When a man named Ahaz was king over Judah, an alliance was formed with Rezin the king of Aram and Pekah who was king over the Northern portion of Israel. The two plotted against the king of Judah, planning to invade and take over the land. God gave a prophetic word of assurance to king Ahaz:

“…within sixty-five years Ephraim will be too shattered to be a people…” –  Isaiah 7:8

According to the prophecy, in 65 years the kingdom of Ephraim would fall. In it’s weakened state, it would fail to qualify as “a people”. The phrase “not a people” is therefore an idiom referring to a failed kingdom. Deuteronomy 32:21 and Paul’s reference to that scripture in Romans 10:19, is therefore intimating that God would turn to a people of a fallen nation – this is why they are referred to as a nation, as well as “not a nation”. Let’s revisit Matthew 21:43:

“Therefore, I tell you that the kingdom of God will be taken away from you and given to a people [Ethnei/Nation] who will produce its fruit.”

Jesus is giving warning of an epic reversal of fortune. As Jerusalem forfeits it’s blessing, the blessing is transferred to the members of a failed nation for the purpose of lifting it back to prominence again.

Parable of the wedding feast

Jesus likens the kingdom of heaven to a king who prepared a wedding feast for his son. The king sent his servants to those who were invited, but they refused to attend the feast. The king sent more servants, but they did not accept the invitation and many seized the servants to kill them. The king was enraged and sent an army to destroy the murderers and burn the city. The king said to his servants, “‘The wedding feast is ready, but those I invited did not deserve to come. So go to the street corners and invite anyone you can find.’ So the servants went out and gathered all the people they could find…”(Matthew 22:8-10). Jesus finishes with this statement: “Many are called, but few are chosen.” (verse 14).

This word “chosen” is a significant term first found in the Old Testament. The Hebrew word is “Bakhar” and it’s greek equivalent is “eklektos”, often translated into english as “elect” and at other times “chosen”. Bakhar expresses God’s sovereign right to “elect” certain choice individuals, or people, to fulfill specific purposes. Divine election is therefore related to station, level of authority, and the capacity to serve God.

God elected (chose) Jerusalem as the one location on earth to place his name:

• “Yet I have chosen Jerusalem, that My name may be there” – 2 Chronicles 6:6
• “…the city which You have chosen…” – 1 Kings 8:44
• “…and for the sake of Jerusalem, the city which I have chosen…” – 1 Kings 11:32
• “…the city which I have chosen for Myself, to put My name there.” – 1 Kings 11:36
• “For the LORD has chosen Zion; He has desired it for His dwelling place.” – Psalms 132:13

God elected Levi to minister forever:

• “For the Lord thy God hath chosen him [Levi] out of all thy tribes, to stand to minister in the name of the Lord, him and his sons for ever.” – Deuteronomy 18:5
• “Then David said, “No one but the Levites may carry the ark of God, because the Lord chose them to carry the ark of the Lord and to minister before him forever.” – 1 Chronicles 15:2

God chose Saul to be king:

• “…Samuel said to all the people, ‘Do you see him whom the LORD has chosen …’” – 1 Samuel 10:24

Finally, the people who would ultimately stand as God’s “chosen”, his “elect” set apart from all nations, is Israel:

• “Seed of Israel His servant, you children of Jacob, His chosen ones!” – 1 Chronicles 16:13
• “Blessed is the nation whose God is the LORD, The people He has chosen as His own inheritance.” – Psalms 33:12
• “Seed of Abraham His servant, you children of Jacob, His chosen ones!” – Psalms 105:6
• “He brought out His people with joy, His chosen ones with gladness.” – Psalms 105:43
• “For the LORD has chosen Jacob for Himself, ​Israel for His special treasure.” – Psalms 135:4
• “For Jacob My servant’s sake, And Israel My elect…” – Isaiah 45:4
• “I will bring forth descendants from Jacob, And from Judah an heir of My mountains; My elect shall inherit it, And My servants shall dwell there.” – Isaiah 65:9
• “For as the days of a tree, so shall be the days of My people, And My elect shall long enjoy the work of their hands.” – Isaiah 65:22

In the parable, the first group to whom the invitation was originally sent is without doubt the Jewish people. They repeatedly rejected the offer, and in defiance murdered the many servants and messengers the prophets. They rejected and killed Jesus, the son of the king. The king was enraged and “burned the city” – this was fulfilled when Rome destroyed Jerusalem and the Temple. As a result, Jerusalem and the Jewish people lost the election. Instead, the invitation, the “calling” was sent out to elsewhere. The New Testament is unambiguous regarding the identity of the new chosen:

“Peter, an apostle of Jesus Christ, to God’s elect [eklektos] , exiles scattered [diaspora] throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood…” – 1 Peter 1:1-2

The term “scattered” in Greek is “diaspora” – a Greek term unmistakably only referring to the exile of Israel from the land. The New Testament elect are therefore the many “lost” Israelites (from the house of Israel) in “diaspora” who have accepted the faith. Peter writes further confirmation that this letter is addressed to Israelites:

“But you are a chosen people [race], a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” – 1 Peter 2:9

The Greek word translated as “people” in the NIV, is “genos” as in “genome”, meaning race. Peter calls the recipients of the letter, a chosen race, a holy nation, God’s special possession. These are epithets that only apply to Israel.

Advocates of “replacement theology” will contend that the Jews have been replaced by a foreign people, the believing gentiles of many nations. Yet that would conflict with the precedent already set in scripture. The “chosen” only applies to Israel. An alternative to “replacement theology” must be placed in the forefront of Christian thought. One that better adheres to the context of the word “chosen”, while at the same time preserving a seamless transition from Old Testament to the New. The election rather, as it has left the Jewish people, has only been restored to their kinsman, the lost sheep of Israel.

Jesus warned that the kingdom would come to humble the proud. It’s arrival would cut down the cruel and undeserving from their place of a power, and it would lift up high those who were previously low and suffering:

“So the last shall be first, and the first last: for many be called, but few chosen.” – Matthew 20:16

The Kingdom of God has humbled Jerusalem and Jewish people, and is now seeking to lift up those of God’s people who were abandoned and sent away in the Old Testament. These were the tribes that eventually rebelled against Jerusalem, and formed their own kingdom located in Northern Israel. Because of their sin, God divorced the tribes and sent them into perpetual exile. Their time of misfortune has come to an end, and God is now seeking to bring them all back into Covenant (the New Covenant) so that he may allow them to return to their inheritance:

“I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.” – Matthew 8:11

The many coming from the east and west are the lost tribes scattered worldwide.

The Scattering of the 10 tribes of Israel

After the reign of King Solomon, Israel split into two: the Southern Kingdom (consisting of Judah and Benjamin, the “Jews”) and the Northern Kingdom (a gathering of the remaining 10 tribes). The Northern Kingdom rapidly descended into sin and Idol worship. As a result, God divorced the house of Israel:

“I gave faithless Israel her certificate of divorce and sent her away because of all her adulteries…” – Jeremiah 3:8

Soon after, the house of Israel was conquered by the Assyrians and led into captivity.

Judah eventually descended into sin as well:

“…Yet I saw that her unfaithful sister Judah had no fear; she also went out and committed adultery.” – Jeremiah 3:8

After a series of warnings from the prophets, unrepentant Judah was defeated and sent into exile into Babylon. However since God had not divorced Judah, he never intended for Judah to remain in permanent and lasting exile. Judah has suffered two periods of exile in her history. In every case, Judah was allowed to come back. Although a small remnant of the 10 Northern tribes were allowed to return, the vast majority remained in exile.

According to the prophet Hosea, God has resolved that they would become “wanderers among the nations”:

“My God will reject them because they have not obeyed him; they will be wanderers among the nations.” – Hosea 9:17

Israel is eventually “swallowed up” by the nations:

“Israel is swallowed up; now she is among the nations like something no one wants.” – Hosea 8:8

The house of Israel and the house of Judah

Scripture assigns a distinction between the two “houses” of Israel and Judah,  as a result of their parting ways into two distinct kingdoms:

“For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.” – Jeremiah 5:11

“They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.” – Jeremiah 11:10

“And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong.” – Zech 8:13

“And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.” – Isaiah 8:14

Even before the kingdom irreparably split in two, scripture provides ample supply of prophecy and foreshadowing to make clear God’s plans for Israel and Judah, and that the two were destined to part ways.

Genesis 48

God often references Ephraim when addressing the house of Israel. The same way that Judah represents the Southern Kingdom, the tribe of Ephraim is used in scripture to represent the Northern Kingdom:

“Ephraim’s jealousy will vanish, and Judah’s enemies will be destroyed; Ephraim will not be jealous of Judah, nor Judah hostile toward Ephraim.” – Isaiah 11:13

Genesis 48 reveals a prophetic glimpse of what would become of Ephraim, and by extension, the tribes of Israel that Ephraim would ultimately come to represent:

“Israel said, ‘Bring your sons to me. I will bless them.’” – Genesis

Tradition regarded the right hand as the hand of prominence. During the blessing the right hand would have usually gone to the firstborn, however in this situation, Jacob/Israel switched hands. He placed his right hand on the second born, Ephraim and his left on the firstborn, Manasseh. This troubled their father Joseph. This was no mistake. Israel was making a prophetic gesture, showing that Ephraim would be greater than Manasseh.:

“When Joseph saw his father placing his right hand on Ephraim’s head he was displeased; so he took hold of his father’s hand to move it from Ephraim’s head to Manasseh’s head. Joseph said to him, “No, my father, this one is the firstborn; put your right hand on his head.” But his father refused and said, “I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a multitude of nations.” – Genesis 48:17-19

Ephraim would not just grow to be great relative to the other tribes, but Ephraim would ultimately engender a “multitude of nations” – many nations and members of nations, distinct from the nation of Israel. The Greek translation of that phrase found in the Septuagint is the exact phrase used by Paul in Romans 11:25, when he writes of a blindness over the Jewish people until the “fullness of the gentiles has come in”.

Deuteronomy 33

After Moses transferred leadership to Joshua, the Lord directed Moses to ascend a mountain that overlooked the Holy land. According to the Lord’s instruction, Moses was to remain there until he died. His last days were spent staring longingly into the land that Israel would soon enter to take possession of under Joshua’s command. Before Moses departed, he offered words of prophecy to each tribe. To the tribe of Judah Moses said:

“Hear, Lord, the cry of Judah; bring him to his people. With his own hands he defends his cause. Oh, be his help against his foes!” – Deuteronomy 33:7

The prophecy is brief, but no less telling. Two themes can be derived from this short prophecy. “Hear, Lord, the cry of Judah” “Oh, be his help against his foes!” – indicating the distress, affliction and conflict that would soon become prominent to Judah and Jewish history. The second is: “bring him to his people.” There would be no need to return, unless Judah were at some time isolated and away from his people.

To Joseph and his two sons; Ephraim and Manassah, Moses declares, “he shall push the people together to the ends of the earth.”

“His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.” – Deut 33:17

The migration of Joseph would serve as the means through which Judah would become separated from his brethren. While Judah is destined to remain in the land, Joseph and “the people” (the other tribes) would venture to the ends of the earth.

The book of Psalms

Evidence that a sense of divided loyalties were brewing long before the reign of Solomon’s son, can be found in the subtle language used in the book of Psalms. Psalms 76 is an example of a diplomatic nod to both houses:

“God is renowned in Judah; in Israel his name is great.” – Psalms 76:1

Similarly, Psalm 114 begins by making fair recognition of the special blessing that one possessed over the other. The psalmist states that while God chose for the sanctuary (the Temple) to rest in Judah, in contrast, Israel is blessed by its large population relative to Judah:

“when Israel went out of Egypt, the house of Jacob from a people of strange language; Judah was his sanctuary, and Israel his dominion.” – psalm 114:1

The author of Psalm 78 is not as politically guarded. Instead, all subtlety is thrown as the author states that by choosing Judah for the sanctuary, God was clearly rejecting the tent of Joseph: (meaning Israel):

“He rejected the tent of Joseph; he did not choose the tribe of Ephraim, but he chose the tribe of Judah, Mount Zion, which he loves” – Psalm 78:67-68

The book of Samuel

In 1 Samuel chapter 10, the prophet Samuel leads a national assembly to determine Israel’s future king. The tribe of Benjamin is “taken by lot” – meaning a type of lottery was conducted, and they received the favorable outcome. Clan by clan, the members of the tribe presented themselves before Samuel, and a process of elimination was made.  Finally, Samuel chose Saul. The assembly with jubilee shouted “Long live the king!” However, some residents of the town of “Gibeah” chose not to receive Saul. Their rejection remained, until the town was attacked by an Ammonite named Nahash who offered the following ultimatum: “I will make a treaty with you only on the condition that you gouge out the right eye of every one of you and so bring disgrace on all Israel.” Messengers were sent to Saul for rescue. Saul immediately galvanized men from all over the nation.  The text presents the exact number of men gathered, however Judah is numbered separately from Israel:

“Then Saul mustered them at Bezek, the men of Israel numbered three hundred thousand and those of Judah thirty thousand.” – 1 Samuel 11:8

In 1 Samuel 18, a separation between the two is made again:

“But all Israel and Judah loved David, because he led them in their campaigns.” – 1 Samuel 18:1  6

In 2 Samuel 2, David is anointed king. However, this was only a partial ordination since David was only anointed as “King over the tribe of Judah”:

“Then the men of Judah came to Hebron, and there they anointed David king over the tribe of Judah.” – 2 Samuel 2:4

At the same time, the commander of Saul’s army had taken Saul’s son, Abner, and made him king to rule over “Ephraim, Benjamin and all Israel” as a rival to David and the tribe of Judah:

“Meanwhile, Abner son of Ner, the commander of Saul’s army, had taken Ish-Bosheth son of Saul and brought him over to Mahanaim. He made him king over Gilead, Ashuri and Jezreel, and also over Ephraim, Benjamin and all Israel.” – 2 Samuel 8:  9

A few accounts are included detailing the bitter rivalry between David’s house and the house of Saul (including Israel), and the blood that was shed. 2 Samuel 3 opens the passage by stating “The war between the house of Saul (Israel) and the house of David lasted a long time.”:

“The war between the house of Saul and the house of David lasted a long time. David grew stronger and stronger, while the house of Saul grew weaker and weaker.” – 2 Samuel 3:  1

As the house of Saul diminished, their resolve against David also began to weaken until all tribes ultimately came to David to submit to him as king:

“All the tribes of Israel came to David at Hebron and said, “We are your own flesh and blood. 2 In the past, while Saul was king over us, you were the one who led Israel on their military campaigns. And the Lord said to you, ‘You will shepherd my people Israel, and you will become their ruler.’ When all the elders of Israel had come to King David at Hebron, the king made a covenant with them at Hebron before the Lord, and they anointed David king over Israel.” – 2 Samuel 5:1-   3

David’s reign is therefore broken into two distinct periods:

“In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned over all Israel and Judah thirty-three years.” – 2 Samuel 5:  5

Yet David’s rule over Israel and Judah was not without interruption. David’s son Absalom, led an insurrection against his father and successfully gathered many to his cause (2 Samuel 15). A man named Sheba soon led a second revolt against David with this rallying cry:

“We have no share in David,  no part in Jesse’s son! Every man to his tent, Israel!” – 2 Samuel 20

For this is MY DOING

Under King Solomon, a word from the Lord made it clear that the perpetual disunity between the two houses had been providential and building to one intended outcome. King Solomon loved and betrothed many foreign women in defiance against the Biblical injunction, “You must not intermarry with them, for surely they will turn your hearts after their gods.”  Due to his great love for his many wives, Solomon was eventually drawn towards idol worship. He even yielded to their desires for “High places” to be built in honor of the false gods “Chemosh” and “Molech” for worship, incense and sacrifice. As a result of Solomon’s disobedience, the Lord warned that he would allow the tenuous peace between the two houses to finally fail:

“Because you have done this and have not kept My covenant and My statutes, which I have commanded you, I will tear the kingdom away from you and give it to your servant. Nevertheless, for the sake of your father David, I will not do it during your lifetime; I will tear it out of the hand of your son. Yet I will not tear the whole kingdom away from him. I will give one tribe to your son for the sake of My servant David and for the sake of Jerusalem, which I have chosen.” 1 Kings 11:

In addition the Lord began to raise up men as adversaries against Solomon. A man named Jeroboam, chief of the labor force of the house of Joseph was walking to Jerusalem when he was approached by a prophet named Ahijah. The prophet took his cloak and tore it into twelve pieces:

“Take ten pieces for yourself, for this is what the LORD, the God of Israel, says: ‘Behold, I will tear the kingdom out of the hand of Solomon, and I will give you ten tribes. But one tribe will remain for the sake of My servant David and for the sake of Jerusalem, the city I have chosen out of all the tribes of Israel…But as for you, I will take you, and you shall reign over all that your heart desires, and you will be king over Israel.” – 1 Kings 11:

After hearing the prophecy, Solomon sought to kill Jeroboam. Jeroboam managed to flee in safety to Egypt where he waited until Solomon died. After the death of Solomon, his son Rehoboam was crowned king. When Jeroboam heard news of this, he returned from Egypt with an assembly of all Israel, to confront Rehoboam and negotiate terms for a lighter tax burden. When the request was rejected, the 10 tribes of Israel abandoned Rehoboam and David’s dynasty. In fulfillment of the prophecy, only one tribe (the tribe of Benjamin) remained loyal and remained with Judah in the South.

Rehoboam immediately set to organize men and plan for a military takeover of the 10 tribes, in order to restore the kingdom. However, Rehoboam was halted by a word of the Lord:

“This is what the Lord says: ‘Do not go up to fight against your brothers, the Israelites. Go home, every one of you, for this is my doing.’” – 1 kings 12:2  4

1 kings chapter 12 concludes the matter:

“So Israel has been in rebellion against the house of David to this day.”

According to the Biblical narrative, the relationship between Judah and Israel was always tense and contemptuous. Psalms 78 indicates that the resting place of the sanctuary led Judah to boast and disparage Israel. Isaiah 11 shows that the enmity of Ephraim against Judah, at least in part, is a matter of jealousy. The hostility would ultimately serve God’s purpose to break the two apart. I can almost hear it audibly in my ears, the sound of God’s absolute resolve: “For this is my doing.”

Judah would remain attached to the land. However, Israel would fall to Assyria and suffer the fate of wandering the earth in perpetual exile. In time they would travel “to the ends of the earth”, they would lose their identity become “swallowed” ultimately becoming assimilated among the gentiles to become “a multitude of nations”.

The ambiguity of gentile and Israelite in Romans 11

In Romans 11, Paul paraphrases Deuteronomy 32:21 yet he takes liberty to interpret the nebulous phrase “not a people” as a reference to gentiles:

“Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious.” – Romans 11:11

While this isn’t entirely right (as we have already covered) it isn’t entirely wrong either. As scripture asserts, the Northern Kingdom of Israel has been “swallowed” among the nations. Enough time has passed for Israel to lose its identity. Generations of Idol worship and intermarriage has obscured their true origin, allowing for a collective amnesia to set in. At this time, the great majority of Israelites think they are gentile. Only God knows.

Paul cleverly uses the natural grafting process unique to the olive tree, as an illustration of gentiles becoming “grafted in” in order to become a part of the people of God. Two olive trees are used in the illustration: a cultivated olive tree, and a wild olive tree. As a gentile enters the faith, they are like a branch that is cut off from the wild olive tree to be grafted into the cultivated olive tree:

“…you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root…After all, if you were cut out of a olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree…” – Romans 11:17, 24

Yet the inspiration behind the notion of two olive trees and the grafting-in process has its origin in scripture. In Ezekiel chapter 37, the Lord directs Ezekiel to pick up two sticks. The first stick he is instructed to write: “Belonging to Judah and the Israelites associated with him.” The second stick he is instructed to write: “Belonging to Joseph – the stick of Ephraim – and to all the house of Israel associated with him” (Verse 16). When this is finished, Ezekiel was told to bring them together “into one stick” so that they became one in his hand. This was a physical demonstration of God’s plan to reunite the two separate houses of Judah and Israel, into one nation under the rule of one king:

“When the sticks on which you write are in your hand and in full view of the people, you are to tell them that this is what the Lord GOD says: ‘I will take the Israelites out of the nations to which they have gone, and I will gather them from all around and bring them into their own land. I will make them one nation in the land, on the mountains of Israel, and one king will rule over all of them. Then they will no longer be two nations and will never again be divided into two kingdoms.” – Ezekiel 37:20-22

In the Hebrew language, there is no separate word to distinguish a branch or stick from the entire tree. Therefore when a Hebrew speaking Jew reads the word “stick” they are literally reading “tree”. This brings an interesting dimension to the passages of Ezekiel 37. While in reality, Ezekiel was handling two sticks – in the text, the process is said to bring together two “trees”. How can two tree’s fuse together as one? Paul identified the perfect explanation in the grafting process of the Olive tree.

The two olive trees represent the two sticks held by Ezekiel in the prophecy. The cultivated olive tree is the tree/stick of Judah. While the wild olive tree is the tree/stick of Joseph and the house of Israel. A wild tree is an apt description of the stick of Joseph, since the house of Israel had been scattered from the land and never returned.

Despite the wild olive tree standing as a symbol of the house of Israel, Paul refers to the gentile as a branch originally belonging to the wild olive tree.

Romans 9 and the vessels

Paul laments the exclusion of the great majority of his kinsman from the gospel. He writes that if it were possible, he would wish himself cursed if it meant sparing the Jewish people the consequences of their rejection of Jesus, and opening their eyes to the truth. Yet, as Paul stresses, this does not amount to a failure of God’s ability. Not every member of ethnic Israel is destined to remain in God’s good graces. To be a physical descendant of Abraham does not guarantee becoming a “child of promise”, and Abraham’s true offspring, like Isaac, are children of promise (Romans 9:8).

Paul makes an appeal to Isaac’s two sons: Jacob and Esau. Before they were born, God had already destined that “The older will serve the younger” (Genesis 25:23). Jacob was chosen for favor, while Esau would become the recipient of God’s disdain: “Jacob I loved, but Esau I hated” (Malachi 1:2-3). In Exodus 9:16, God proclaims that power was granted to Pharaoh so that his name would be glorified through Pharaoh’s hardheartedness. Paul concludes: God has mercy on those he wants to have mercy, and some he hardens for a purpose (Romans 9:18).

Paul makes the following inquiry: what if God made objects for the specific purpose of destruction, so that he could make his glory known to the objects of his mercy?

Since the Jewish people have largely opposed the gospel as a result of a “mystery” and blindness (Romans 11:25) Paul with great trepidation, identifies hardened Judah as a vessel for God’s destruction. While this may sound harsh, Paul was only applying prophetic imagery found in Jeremiah 19. The prophet is instructed by God to buy a clay jar and proclaim words of rebuke to the people of Judah. Jeremiah is then told to break the jar in front of those watching as an illustration of what God will do to them:

“Hear the word of the Lord, you kings of Judah and people of Jerusalem. …and say to them, ‘This is what the Lord Almighty says: I will smash this nation and this city just as this potter’s jar is smashed and cannot be repaired.” Jeremiah 19:11

In Jeremiah chapter 18, the word of the Lord directs Jeremiah to a potter’s house in order to witness the potter at work, fashioning clay. At some point, the clay was marred in the potter’s hands. As a result, the potter starts the process over, fashioning the clay into a pot once again. The Word of the Lord says:

“O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.” – Jeremiah 18:6-10

While Judah is a clay pot destined to be smashed beyond repair, the House of Israel is temporarily marred and will be fashioned into a pot once again. However, the prophecy of Jeremiah prefaces restoration with the condition of repentance. The House of Israel must repent, then they will be restored. In Romans 9, Paul associates the objects of Mercy with the believing gentiles and the minority of believing Jews:

“What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory—  even us, whom he also called, not only from the Jews but also from the Gentiles?” – Romans 9:23-24

Paul then quotes Hosea 2:23, a prophecy concerning the House of Israel:

“I will call them ‘my people’ who are not my people; and I will call her ‘my loved one’ who is not my loved one…”

The context is that God will call the House of Israel “my people” and “my loved one” yet, Paul is applying it to gentile believers. Hosea 1:10, and Isaiah 10:22-23 are used the same way, associating the restoration of the House of Israel with the many gentiles who are coming to the faith.

With everything considered, a case can be made that in Paul’s mind a category of gentile did/does exist consisting of ethnic Israelite Christians who unaware of their ancestry.

Jewish tradition

While the Body of Christ still has yet to process this information, historically, this has not been such a controversial issue in Judaism. Discussions on the topic can be found in the Mishnah and Talmud. In this passage Rabbi Akiva muses with Rabbi Eliezer regarding the return of the tribes:

“The ten tribes are not destined to return, since it is said, ‘And he cast them into another land, as on this day’ (Deut. 29:28).  ‘Just as the day passes and does not return, so they have gone their way and will not return’, the words of Rabbi Akiva. Rabbi Eliezer says, ‘Just as this day is dark and then grows light, so the ten tribes for whom it is now dark–thus in the future it is destined to grow light for them.'”- Mishnah Sanedrin 10:3

The Talmudic commentary to this inquiry reveals the contention was not placed on whether the “house of Israel” truly exists among the nations, but whether or not they will be eligible to take part in the “World to come” or the “future world” (the Messianic era):

“Our Rabbis taught: ‘The ten tribes have no portion in the world to come’, as it says, ‘And the Lord rooted them out of their land in anger, and in wrath, and in great indignation’: ‘And the Lord rooted them out of their land’, refers to this world; and cast them into another land — to the world to come: this is R. Akiba’s view. R. Simeon b. Judah, of the Kefar of Acco, said on R. Simeon’s authority: ‘If their deeds are as this day’s, they will not return; otherwise they shall’. Rabbi said: ‘They will enter the future world’, as it is said, [And it shall come to pass] ‘in that day, that the great trumpet shall be blown’, [and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount of Jerusalem]. (Is. 27:13)” – Talmud Sanhedrin 110b

The Rabbi’s held the understanding that the 10 tribes have lost their identity among the nations, and therefore did not rule out the possibility that a gentile may be a descendant of one of the tribes:

“Rab Judah said in the name of R. Assi: ‘If at the present time a heathen betroths [a daughter in Israel], note must be taken of such betrothal since it may be that he is of the ten tribes.'”- Talmud Yev 16b

The question is, why was it God’s plan to scatter the house of Israel worldwide until they became “swallowed” by becoming one in identity with the gentile ?

The parable of the Sower

Emphasis must be placed on the word “scattered” since this process of exile by scattering is a key feature to the historical narrative attached to the “House of Israel”.

This is absolutely crucial in order to truly understand the “parable of the seed sower”:

“A farmer went out to sow his seed. As he was scattering the seed…” – Matthew 13:4

On the surface, the parable seems to serve as a chilling reminder that not all who profess to be God fearing will endure to the end. However, we must remain mindful that when Jesus spoke, he spoke to a Jewish audience living during the 1st century, in a manner that they would have understood, using symbols and idioms familiar to them – not us. Notice the theme of scattering. This would have signaled to the Jew living at that time, that the parable was addressing the plight of the lost sheep of the house of Israel.

Jesus reveals four possible outcomes and the conditions surrounding each seed would determine their fate. As the sower went about his business of scattering seed, some fell “along the path” – falling in a place of high traffic and unsuitable soil. As a result, they were open to the sight of many birds which swooped in and ate the seeds. Other seeds fell in rocky places lacking the necessary depth of soil for the seeds to take effective root. When the sun came up, the plants were burned from the sunlight and withered because they were unable to establish strong roots. Still others fell among thorns, which came to “choke” the plants preventing further growth. Finally, some seeds fell in good soil producing a vast crop, much greater than the amount sown.

The disciples approached Jesus in order to inquire about his reliance on the use of parables. Jesus reveals the intention behind the method, and unlocks the meaning of the parable in private so that only the disciples knew:

“Here then to what the parable of the sower means: When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path. The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful. But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown.” – Matthew 13:18-23

In Matthew 22, Jesus identified the commandment to “love the lord your God with all your heart, soul and might” as the greatest commandment in the law of God. The commandment is found in Deuteronomy 6:4-9 and in part, in Deuteronomy 11:13-21. The many passages relevant to the command are collectively known as the “Shema” which is Hebrew for “hear” – this is because the injunction begins with the imperative: “Hear oh Israel!” A section of the Shema contains the instruction to “recite them (the words of the Shema) when you stay at home, and when you are away, when you lie down and when you rise up.” In obedience to the command, the Israelites since time immemorial (and during the time of Jesus) would recite the Shema twice a day: when rising in the morning, and when lying down to sleep. The Shema was therefore the first thing their lips would utter in the morning. According to the Shema, they were to be mindful of it and speak of it during the day, and finally they would retire to bed only after reciting it one last time. The Shema was firmly impressed in the consciousness of the ancient Israelite, 1st century Jew, and is still just as powerful with modern orthodox and secular Jews today.

Encoded within the parable is the pattern of the Shema. Notice that Jesus begins with “Hear” – in Hebrew he would have said “Shema!” The three outcomes causing the seeds to fail to properly grow corresponds with a failure to love God by one of the three imperatives: to love God with heart, soul, and might.

• Heart: the first receives the message of the kingdom but does not understand it. According to Jewish tradition, understanding occurs in the heart. This is why the evil one attacks by snatching what is in the heart.
• Soul: The second falls away because of trouble and persecution. They are therefore unwilling to sacrifice their “soul” or life, in obedience to the message.
• Might: The third is unfruitful because of distraction and the pursuit of wealth. They fail to use their might and resources for God.

The fourth outcome is a seed falling on good soil (representing a complete love of God with heart, soul and might) and as a result, it grows into a mighty crop yielding many times over what was sown.

God as the sower, scatters seed in expectation of a vast yield. God is wanting a return on his investment, hoping that when the harvest is conducted, he will find people fit for entrance into his kingdom. God will call a new “Chosen” to himself; consisting of a countless multitude, all descendants of the house of Israel, willing to serve him with all their heart, soul, and might.

Fishers of men

The account of Jacob blessing the sons of Joseph contains a strange oddity in the Hebrew text. When Jacob petitions for the angel to bless them and let them “grow” – in the Hebrew, the word translated as “grow” comes from the Hebrew word “Dagah” – Hebrew Strongs 1711.

“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 (Dagah – 1711) into a multitude in the midst of the earth.” Genesis 48:16

This is the same Hebrew word translated as “fish” in Genesis 1:21

“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish (Dagah – 1710) of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” – Genesis 1:21

Jacob was using a figure of speech. He was intending to bless them with such great numbers, that they would swarm outwards like fish into the midst of the earth. This however, set the precedence for an association that we see later in Jeremiah 16, and the New Testament. In Jeremiah 16:13, the Lord condemns Israel and reveals his plans to cast Israel out of the land:

“Therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favor.”

Yet as always, God attaches to that threat, the hope of redemption. God will regather them:

“…and I will bring them again into their land that I gave unto their fathers.” – Jeremiah 16:15

He will regather them by sending out fisherman!

“Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.” – Jeremiah 16:16

This theme features prominently in the New Testament. Peter and Andrew were fishermen by trade:

“As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen.” – Matthew 4:18

Jesus gives them a new trade, a spiritual quest:

“Come, follow me,” Jesus said, “and I will send you fishers of men.” – Matthew 4:19

Jesus was assigning them the task of Jeremiah 16:16. Through his ministry and the great commission that would follow, Jesus would hand the responsibility of gathering in the exiles (the many fish who have swarmed into the midst of the earth) to the Apostles, their disciples and eventually the gentile church.

The purpose of the gentile

If the recovery of the house of Israel is truly of prime concern in the New Covenant era, why did God allow the gentile church to displace the early Jewish sect of Christianity to the extent that it practically forced it to the side with great aggression?

A man named Caiaphas held the office of High priest during the time of Jesus’ ministry. In John 11:49, Caiaphas was known for what seems to be an involuntary prophecy concerning Jesus:

“He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one.”

This prophecy is reminiscent of the messianic content found in Ezekiel 37:22, and Isaiah chapter 49. In Ezekiel 37, the prophet announces that the house of Israel and the house of Judah will become one nation in the land, with one king to rule over them:

“I will make them one nation in the land, on the mountains of Israel, and one king will rule over all of them.” – Ezekiel 37:22

In Isaiah 49, the prophet reports a conversation between God and the messiah. The messiah recognizes his task to restore the tribes of Israel and gather Israel to himself:

“And now the Lord says—he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself…” Isaiah 49:5

Yet this task is not enough. The messiah will also be used in a much more expansive effort, one that reaches to the ends of the earth:

“he says: ‘It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth.’” – Isaiah 49:6

The messiah will be made a “light for the gentiles”. In hebrew, the phrase “my salvation” is “Yeshua-ti”, which translates literally as “my Yeshua”. God makes the messiah a light to the gentiles so that “my Yeshua” may reach to the ends of the earth:

“I will also make you a light for the gentiles, that my salvation [my Yeshua] may reach to the ends of the earth.”

The purpose of the gentile is to spread the testimony of Jesus (Yeshua in Hebrew) so that it reaches to the ends of the earth. By doing so, the gospel is allowed to travel the vast distances needed to recover the lost sheep and bring them into Covenant. Of course, God is not exclusively concerned for the well being of the lost of Israel. As God says, “it’s too small of a thing” – God wishes to bring all peoples and nations to himself. Yet, this does not negate his original plan, rather it expands it. When the message has reached every seed, and when the “chosen” seeds have produced a yield worth collecting, the time of the great harvest will draw near.

The Harvest

According to Judaism, the world stands on three essential principles as pillars:

“The world stands upon three things – upon Torah, upon Avodah, and upon acts of kindness.” – Mishnah Avot 1:2

The term “Avodah” is a Hebrew designation for a religious act performed in the service of God. In scripture, Avodah is mostly associated with the Temple related priestly duties, and the offication of animal sacrifices. However, certain passages utilize the term in a more general sense:

“And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve [Avodah] the LORD your God with all your heart and with all your soul…”- Deuteronomy 10:12

How does one “serve” (Avodah) the Lord in this capacity? The Elders, scribes and sages made the same inquiry, and submitted the following answer:

“To love the Lord your God and to serve Him with all your heart” (Deuteronomy 11:13). Which is the service of God that is performed in the heart? You must say that this is referring to prayer.” – Talmud Taanit 2a

This is but one of the many associations made in Jewish tradition that bind the purpose of prayer with Avodah, and by extension, the Temple sacrifices.

In Numbers 28, God outlines his specifications for the daily sacrifices. Rather than assigning this responsibility exclusively to the Levitical Priests, the entire assembly of Israel was addressed. This was a curious inclusion, since only the priests were permitted to perform sacrifice. In addition, how can sacrifices be brought by the entire assembly on a daily basis without the absurd demand of requiring the entire population of Israel to reside in Jerusalem? This presented a slight challenge to Israel as they sought to honor the command. A system involving the election of “Ma’amadot” was devised by the early prophets during the time of the first temple:

“Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted… ma’amadot in Jerusalem consisting of priests, Levites and Israelites. ” – Mishnah Taanit 4.

Israel was divided into twenty-four districts, and each district was responsible to appoint a pious and respected Israelite to represent the district by attending the daily offerings. This delegation of 24 (the Ma’amadot) were known as the “Anshei Ma’amad” translated as “The men of standing” because they were appointed to stand by and observe the daily sacrifices, and by doing so, represent the entire nation in the ritual. As the “Ma’amadot” gathered to watch the daily sacrifices, they would participate by offering prayers, worship, and a public reading of the scriptures. Even the Ma’amadot who couldn’t attend, would form prayer assemblies timed to coincide with the exact time of the daily sacrifices.

Two lambs were presented as a “burnt offering” each weekday, one in the morning and the second in the afternoon (Numbers 28:2-4). These would constitute the first and last sacrifices, while all the other sacrifices would be performed during the time in between. After the last sacrifice, the altar would continue burning throughout the night until morning the following day (Leviticus 6:2,9).

The phrase “appointed time” is used in reference to these times of sacrifice. The Hebrew word is “mo’ed”, and it is the same word used for the Holy festivals of Leviticus 23. The intimation is that they represent Holy times during the day to commune with God. David makes subtle reference to these times in Psalm 55:17

“Morning, noon, and night, I cry out in distress, and He hears my voice”

Even after the destruction of the first Temple and the Jewish exile into Babylon, these three distinct “mo’edim” were still considered holy times to honor God with prayer. This is why Daniel the prophet prayed three times a day facing Jerusalem:

“Now when Daniel learned that the document had been signed, he went into his house, where the windows of his upper room opened toward Jerusalem, and three times a day he got down on his knees, prayed, and gave thanks to his God, just as he had done before.” – Daniel 6:10

The prophet Hosea pleads with the Northern Kingdom to repent, implying that although they couldn’t offer sacrifices at that time, that God would accept their prayers as a substitute until they were reunited with Judah once again:

“Bring your confessions and return to the LORD. Say to Him: ‘Take away all our iniquity and receive us graciously, that we may offer the sacrifices of our lips.’” – Hosea 14:2

When the Jewish people returned from exile to resettle the land, they had great difficulty joining together in community prayer. Many had lost the ability to speak Hebrew, and spoke with a mixture of elements coming from a variety of languages:

“When Israel was exiled in the time of the wicked Nebuchadnezzar, they mixed with Persia, Greece and the other nations. They had children in those foreign lands. Those children spoke mixed languages and each person’s language was made up of many different languages. When a person would speak he would not be able to express himself properly because of the language confusion. This is the meaning of the verse ‘and their children spoke half in the speech of Ashdod, and could not speak in the language of Jews, but according to the language of each people’ (Nechemiah 13:24). Because of this, when each person would pray, he would be unable to fully express all his needs or to say the full praise of God in Hebrew without using other languages as well.” – Rambam, Hilchot Tefillah 1:5

Ezra the high priest, and the “members of the great assembly” therefore established a formal prayer called the “Amidah”:

“When Ezra and his court saw this they arose and established for them the Amidah blessings and their order…” – Rambam, Hilchot 1:5.

“The Men of the Great Assembly instituted this prayer of the Amidah in order that it should be fluent in every mouth. Therefore they instituted it using simple language, in order not to confuse the ideas with their understanding of the language, and so that all of Israel would be equal in prayer, whether they were clever or foolish.” – Rabbeinu Bachya, Commentary to Parshat Eikev 11:13.

Since the time of Ezra, the “Amidah” has held such prominence that Jewish tradition assigns to it the term “Tefillah” – the general term for prayer. The Amidah is therefore “The prayer” the central edifice, to which the entire synagogue service and Jewish liturgy is built around. Although the exact words were not officially established until just after the destruction of the second Temple, tradition had always preserved the general formula as set by Ezra and his court. The formula consists of eighteen benedictions, each benediction representing a certain theme. The tenth benediction, titled: “Teka bashofar” translated as “Ingathering of the dispersed” would carry the following sentiments, although not verbatim in this manner until after 70 AD:

“Sound the great shofar (to proclaim) our freedom, lift up a banner for the ingathering of our exiles, and bring us together from the four corners of the earth. Blessed art Thou, Lord, who gathers together the dispersed of his people Israel.” – To Pray as a Jew, “The Shemoneh Esrei: The Amidah of ‘Eighteen’ Blessings”, page 88.

In Acts 3, Peter and John are departing to enter into the temple. According to the passage, they did so at the “time of prayer” – three in the afternoon. After entering into the Temple, they would have joined a mass assembly of Jews in the local area gathering to pray the Amidah in conjunction with the last sacrifice of the day. In Acts 10:9, during the sixth hour of the day Peter rushes to the roof of his home to pray. He did so, because it corresponded to the first sacrifice of the day. He was praying the Amidah. Interestingly, in Acts 10:31 even Cornelius the Roman Centurion was praying during the third prayer hour (the ninth hour), presumably in solidarity with the Jewish people.

Now isn’t it interesting to reflect on the fact that the Apostles, the first Jewish converts to Christianity and even the gentile “God Fearers” were praying for the ingathering of the exiles; that the dispersed of the people of Israel worldwide would return to the land, and they did this three times a day! If this is so, the event of the recovery of the lost of Israel worldwide was not lost on the Apostles, but instead, it no doubt would have been a prominent feature in their understanding of how the faith would unfold.

Prayer of 1948

This prayer was written by the chief rabbi of the state of Israel in 1948. Many synagogues all over the world have resolved to recite it every Sabbath. Found in the prayer is a quote of Deuteronomy 30:4-5, included as a prophecy for the regathering of Israel:

“Our Father in Heaven, Rock and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness. Remember our brethren, the whole house of Israel, in all the lands of their dispersion. Lead them swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: ‘Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it; and He will make you more prosperous and more numerous than your fathers.’ Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance. Manifest yourself in the splendor of Your boldness before the eyes of all inhabitants of Your world, and may everyone endowed with a soul affirm that the Lord, God of Israel, is king and his dominion is absolute. Amen forevermore.”- https://opensiddur.org/prayers/collective-welfare/government/medinat-yisrael/prayer-for-the-welfare-of-the-state-of-israel-by-yitshak-halevi-hertzog-1948/

The Trigger event and the regathering

If conditions are building for a great harvest; a regathering of the lost tribes, surely there must be prophecy regarding some sort of trigger event – a condition, that once met, will initiate the regathering. The trigger event is found in Deuteronomy 30.

God warns the Israelite’s that as a result of their sin, they will be sent into exile and scattered throughout the nations. However all hope will not be lost. He reveals that if Israel brings back to remembrance the Words of the Torah and they begin to obey it while in exile, he will bring them back.

The prerequisite for the re-gathering is obedience to the Torah:

“When all these blessings and curses I have set before you come on you and you take them to heart wherever the Lord your God disperses you among the nations, and when you and your children return to the Lord your God and obey him with all your heart and with all your soul according to everything I command you today,  then the Lord your God will restore your fortunes and have compassion on you and gather you again from all the nations where he scattered you.  Even if you have been banished to the most distant land under the heavens, from there the Lord your God will gather you and bring you back.  He will bring you to the land that belonged to your ancestors, and you will take possession of it.”  – Deuteronomy 30:1-5

Why is Israel suddenly inspired to obey the Torah while in exile (of all places), when on the land Israel had refused to obey?

“The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live…You will again obey the Lord and follow all his commands I am giving you today.”  – Deuteronomy 30:6,8

When reading Deuteronomy 30:6, regarding the event of the Israelite’s having their hearts circumcised we must inquire as to how this circumcision of the heart happens. What causes it?

“Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah…’This is the covenant I will make with the people of Israel after that time,’ declares the Lord. ‘ I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.'” – Jeremiah 31:31, 33

“I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” – Ezekiel 36:26

It’s the New Covenant that circumcises the hearts of the Israelite’s leading them to obey the Torah as prophesied in Deut 30. After the lost sheep of the house of Israel have received the gospel in faith, being restored back into Covenant with God – the Holy spirit will stir within them, the desire to obey the Torah.

But, why is this important?

The Torah is God’s requirement for the inheritance of the land. When Israel begins to obey the Torah, they are demonstrating that they are worthy to receive their inheritance once again.

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For a closer look into the Torah and why it is required for the inheritance of the land: The New Covenant and the land inheritance.

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King Solomon’s prayer of dedication

Just after the construction of the first Temple was complete, King Solomon stood before the assembly of the people to dedicate the Temple to God. One would expect the atmosphere to be that of celebration, for God’s house was now complete allowing his presence to reside in their midst! Instead Solomon delivered a somber prayer, fervently asking God to forgive Israel should they disobey and deserve exile from the land. Why would Solomon mention such misfortune at a time like this? King Solomon knew scripture, and he knew what would ultimately happen to Israel. He was offering supplication to God in advance, that God would be faithful to forgive Israel and to regather them just as he said he would:

“When your people Israel have been defeated by an enemy because they have sinned against you, and when they turn back to you and give praise to your name, praying and making supplication to you in this temple, then hear from heaven and forgive the sin of your people Israel and bring them back to the land you gave to their ancestors.” – 1 Kings 8:33

Solomon even lists conditions similar to Deuteronomy 30 such as a changed heart, repentance in exile, turning back to God with all their heart, etc.

“When they sin against you—for there is no one who does not sin—and you become angry with them and give them over to their enemies, who take them captive to their own lands, far away or near; and if they have a change of heart in the land where they are held captive, and repent and plead with you in the land of their captors and say, ‘We have sinned, we have done wrong, we have acted wickedly’; and if they turn back to you with all their heart and soul in the land of their enemies who took them captive…then from heaven, your dwelling place, hear their prayer and their plea, and uphold their cause.” – 1 Kings 8:46-49

What is Israel repenting of, and how is Israel turning back?

They are repenting of rebellion against God by disobedience to the Torah. As prophesied in Deut 30, they turn back to God by eagerly obeying the Torah while in exile.

The New Covenant

This pattern of repentance, obedience while in exile, and regathering is attached to every prophecy regarding the New Covenant, because it’s the New Covenant that inspires the change.

Let’s look at a few verses before the reference to the New Covenant in Jeremiah 31. Read the verse knowing that the term “Ephraim” is often used to reference the house of Israel :

“I have surely heard Ephraim’s moaning:  ‘You disciplined me like an unruly calf, and I have been disciplined. Restore me, and I will return, because you are the Lord my God. After I strayed, I repented; after I came to understand, I beat my breast. I was ashamed and humiliated because I bore the disgrace of my youth.’”  – Jeremiah 31:18,19

God says he has heard Ephraim’s (10 tribes of Israel) moaning. Ephraim cry’s out in shame, claiming he has been disciplined enough. He begs to be re-gathered, to be allowed to return. He claims to have repented – to have understood his wrongs. Therefore as an inevitable process of repentance, he has returned to the Torah. In response God says:

“’Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him,’ declares the Lord. ‘Set up road signs; put up guideposts. Take note of the highway, the road that you take. Return, Virgin Israel, return to your towns.'” – Jeremiah 31:20-21

God says that he still loves and remembers Ephraim. As a result of Ephraim’s repentance just as Deut 30 says, he decides to re-gather Ephraim. He declares that road signs and guideposts will be set. A highway so to speak is set up to lead Ephraim back home.

It goes on to say again, that God will regather Israel:

“This is what the Lord Almighty, the God of Israel, says: ‘When I bring them back from captivity, the people in the land of Judah and in its towns will once again use these words: The Lord bless you, you prosperous city, you sacred mountain.’ People will live together in Judah and all its towns—farmers and those who move about with their flocks. I will refresh the weary and satisfy the faint.” – Jeremiah 31:23 – 25

Again, more reference to Israel back on the land:

“’The days are coming,’ declares the Lord, ‘when I will plant the kingdoms of Israel and Judah with the offspring of people and of animals. Just as I watched over them to uproot and tear down, and to overthrow, destroy and bring disaster, so I will watch over them to build and to plant,’ declares the Lord.  In those days people will no longer say, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ Instead, everyone will die for their own sin; whoever eats sour grapes—their own teeth will be set on edge.” – Jeremiah 31: 27-30

Finally we get to verse 31, as an explanation as to why Israel has repented of sin, and returned to the Torah: It’s the New Covenant! The New Covenant writes the Torah on the hearts and minds of Israel leading them to obey.

Let’s look at the next New Covenant prophecy made by Ezekiel in chapter 36. In verses 8 – 12, God prophecies to the mountains of Israel that the people of Israel will be brought back:

“But you, mountains of Israel, will produce branches and fruit for my people Israel, for they will soon come home. I am concerned for you and will look on you with favor; you will be ploughed and sown, and I will cause many people to live on you—yes, all of Israel. The towns will be inhabited and the ruins rebuilt. I will increase the number of people and animals living on you, and they will be fruitful and become numerous. I will settle people on you as in the past and will make you prosper more than before. Then you will know that I am the Lord. I will cause people, my people Israel, to live on you. They will possess you, and you will be their inheritance; you will never again deprive them of their children.” – Ezekiel 36:8-12

Two verses before verse 26 this is what he says:

“For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols.” – Ezekiel 36:24-25

Verse 26 speaks of the New Covenant:

 “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. 27 And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” – Ezekiel 36:26

What does the next verse say?

“Then you will live in the land I gave your ancestors; you will be my people, and I will be your God.” – Ezekiel 36:27

As Deut 30, Ezekiel 36 and Jeremiah 31 reveals, it is necessary for Israel to obey the Torah in order to be re-gathered back to the land. The New Covenant leads them to obey!

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For a closer look into the “law” that the New Covenant places on the hearts of Israel: The Ceremonial and Moral aspects of the Torah.

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The 10 gentiles of Zechariah 8:23

Zechariah prefaces verse 23 with: “This is what the Lord of hosts says…” I would like to emphasize that the prophecy is not a suggestion. This is the word of the Lord, and it will happen as he has declared:

“In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.'”

The specific count of ten is not without purpose. The mention of ten men from all languages and nations is an unmistakable allusion to the ten tribes of Israel, who have been lost and assimilated among the nations worldwide. The 10 men are grabbing the “hem” of the robe of a Jew, finally recognizing that the Jews are truly God’s chosen people, and that the knowledge and wisdom they possess have merit worth pursuing. The “hem” in Hebrew, is “Tzitzit ” which is a reference to the blue cords or “fringes” that hang from their religious garments. The Jewish people wear “Tzitzit” in obedience to the commandment to wear them as a reminder to obey the commandments:

“And it shall be unto you for a fringe [Tzitzit], that ye may look upon it, and remember all the commandments of the Lord, and do them…” – Numbers 15:39

The ten men desperately grabbing hold of the Tzitzit of a Jew is a symbolic depiction of the 10 tribes remembering the Torah, and their imperative to keep and obey it. Jewish interpretations converge on the opinion, that this is indicating a massive religious revival of countless gentiles (the lost Israelites) seeking Torah observance and conversion.

According to the commentary of one of the most Authoritative Jewish expositors of scripture known as Rashi, the prophecy does not refer to just ten men, but ten men from each nation. Jewish tradition holds that there are a total of 70 gentile nations; this bumps up the total of men approaching the jew and grabbing the fringes on his garment to 700.

“Ten men from seventy nations. This equals seven hundred for one corner” – Rashi

However, the Jew does not just wear fringes on one corner, but the commandment requires four corners with fringes attached to them. By multiplying 700 by 4, this yields 2,800 gentiles per one Jew seeking to obey the Torah.

The exiles are healed spiritually

In the gospel of Matthew, a woman is healed as a result of grasping  the “edge” or “hem” of the garment Jesus was wearing:

“Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge (kraspedon – 2899) of his cloak.  She said to herself, ‘If I only touch his cloak, I will be healed.’ Jesus turned and saw her. ‘Take heart, daughter,’ he said, ‘your faith has healed you.’ And the woman was healed at that moment.

The Greek word translated into english in the following variations “edge” “hem” etc. is “Kraspedon” – it can be more precisely translated as “tassle” or “fringe”. This is another reference to the tzitzit that Jews wore in obedience to the commandment. The woman grabbed a hold of the tzitzit that Jesus wore, in faith that she would be healed. She did so in accordance to the prophecy of Malachi:

“For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.” – Malachi 4:1-2

While the text doesn’t explicitly attribute this to the messiah, it was believed to be messianic according to Jewish tradition:

“Moses asked: ‘ Shall they remain in pledge for ever?’ God replied: ‘No, only Until the sun appears’ that is, till the coming of the Messiah; for it says, ‘But unto you that fear My name shall the sun of righteousness arise with healing in its wings’ (Mal.3:20).” – Midrash Rabbah on Exodus 31:10

The Hebrew word for “wings” in Malachi 4:2, is “Kanaf” and it is the same word used in Numbers 15 regarding the commandment to attach the tzitzit to the four “corners” of their garments:

“And YHWH spoke unto Moshe, saying: Speak unto the children of Yisra’el and bid them, that they make them throughout their generations, fringes in the corners (KANAF) of their garments, and that they put with the fringe of each corner (KANAF), a thread of blue.” – Numbers 15:28

The woman suffering the condition of blood was healed instantly. Often, we fail to truly recognize the severity of her condition. The blood would have rendered her perpetually “impure”. People with similar conditions had to live in exclusion away from people, friends, family and even spouses. They were prohibited to enter near the temple, and therefore excluded from the benefit of temple worship and sacrifice. They were social outcasts, banished from the city and seemingly abandoned by God. The house of Israel suffered in a similar way. They were cast away, cut off from the people and sent to wander under the shadow of God’s judgement.

The prophecy of Zechariah 8:23 contains a possible twist, a double meaning. While the 10 men from the nations grabbing the tzitzit of a Jew certainly means that they will desire to obey the commandments, it could also hint of their spiritual renewal. Like the woman, they will be healed and made spiritually clean.

In Ezekiel 37, the Lord by the spirit brings Ezekiel to a vista overlooking a valley filled with dry bones. The pit of bones represents Israel’s spiritual condition, for the bones themselves speak: “Our bones are dried up and our hope is gone; we are cut off…” (Ezekiel 37:11). The Lord commands Ezekiel to prophesy to the bones. As he does so, the bones begin to rattle, and come together. Tendons and flesh were forming, yet they were without “breath”. Ezekiel commands the breath to enter them, and the bodies came to life.

In Hebrew the word for “breath” is “ruach” meaning spirit – the Holy spirit. As the Holy spirit enters into them, they assemble into a vast army in preparation for their regathering. The Lord declares:

“My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. Then you, my people, will know that I am the Lord, when I open your graves and bring you up from them. I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the Lord have spoken, and I have done it, declares the Lord” – Ezekiel 37:12-13

The Hebrew word for “Jew” in Zechariah 8:23 is in its plural form, indicating that the exiles will consult the Jews (plural). As the exiles reach out to accept the Jewish faith of the Jewish messiah and the gospel that is intended for the Jew first (Romans 16:1), they will receive the Holy spirit and will have renewed spiritual life.

When the woman with the infirmity was healed, she would have needed to wait seven days in isolation to verify that her condition was truly cured. On the eighth day, if all visible signs of the illness were still gone, she would count her first day of ritual purity. Imagine how overcome with gratitude she would have been, finally free to join with friends and family. Yet her first errand as a free woman would not be to seek the embrace of a loved one, or to return to the comfort of her old home and warm bed. Instead, immediate action would have been directed toward acquiring two turtledoves or young pigeons to perform a sacrifice at Temple in accordance with Leviticus 15:29. After having been deprived of the ability to worship as an Israelite, and placed far from proximity to the Lord in his house, I imagine that this was done with joy and weeping. Her first day of freedom was spent repairing her relationship with the God.

When Israel is healed and revived by the Holy Spirit, they too will seek to fulfill their duties assigned to them by the Lord as an expression of their desire to repair their relationship with him. Through the help of New Covenant prophecy (Jeremiah 31:33, Ezekiel 11:19, Ezekiel 36:26) it is clear that this desire is implanted within them. Ezekiel 37 makes it appear that in quick succession, after Israel receives the Holy Spirit, their inner transformation will initiate the event of their regathering.

This is why when Jesus instructs the Apostles to remain in Jerusalem for the bestowal of the Holy Spirit, their immediate collective response is: “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6). After hearing word regarding the Holy Spirit, they would have recalled the following pattern to mind:

1. Israel suffers exile
2. Israel receives the Holy Spirit, causing them to obey the Torah
3. Israel is regathered

Every New Covenant prophecy adheres to this pattern. It is so prevalent in scripture; I find it absolutely astounding that Christian doctrine has failed to detect it.

Reflecting on this, the Apostles would have erupted into excitement with the following thoughts:

“The events that our people have been praying for will soon finally come to pass! God will regather the lost sheep! The exiles will return, and the Kingdom of Israel will be restored! We will forever throw off the yoke of oppression to cruel and Idolatrous empires, and submit to the righteous rule of our one Lord and King! When will this happen? May it be that it happens in our day!”

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For a more in depth look into the three step pattern found in all of New Covenant prophecy: The New Covenant in context: what do the prophets say?

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The awakening

Messianic Jews have shown a cautious uneasiness to any doctrinal “foot in the door” that might lead to the blurring of lines between the gentile and Jew.

Toby Janicki in “God Fearers” presses the gentile who wishes to obey the Torah, to do so with tact and care in order to avoid offense and blurring the lines of distinction:

“Does this all mean that Gentiles should avoid wrapping tefillin, wearing tzitzit, and putting up a mezuzah on their house?…The key to embracing them in a healthy manner is to always keep the distinction of Jew and Gentile in mind…For example, putting up a mezuzah on your doorposts…if however you live near or in a Jewish community in a major metropolitan area, it can make it appear to other Gentiles and Jews that you are Jewish. In cases like these, it might be better to place the mezuzah on the inner side of the doorpost of one’s house so it is not visible from the street. This way one can participate in the Mitzvah but not blur the lines of distinction and thus respect Jewish sensitivities…A gentile believer who desires to wear tzitzit throughout the day would be well served to tuck them in so they are out of sight and not attracting attention…Wearing these visibly can be like false advertising and it communicates disrespect for the Jewish people.” – page 104-105

The resistance is understandable, considering the long history of antisemitism in the church and the many theological innovations established over time to effectively undermine or replace the Jewish people.

The plan as outlined in scripture does not in any way indicate a massive torrent of countless gentiles becoming Jews for the purpose of replacing the Jews. No, this is about genetic Israel coming back to their father’s instruction and returning to the land.

Pastor Keith Johnson, elder to the United Methodist Church writes of his extraordinary encounter with the Lord that led him into a subsequent adventure to the Holy land:

“Then one day I had a dream in which I saw a scroll flying over my head. When I woke up from the dream I heard a voice instructing me to be in Jerusalem on the biblical festival of Shavuot (Pentecost).” – “A Prayer to our Father” page 13

The Torah requires all males to attend and celebrate three Biblical Feast days in the Jerusalem: Shavuot, First fruits, and Sukkot/Feast of Tabernacles:

“Celebrate the Festival of Weeks [Shavuot] with the first fruits of the wheat harvest, and the Festival of Ingathering [Feast of tabernacles] at the turn of the year.^[b]23 Three times a year all your men are to appear before the Sovereign Lord, the God of Israel.” – Exodus 34:22

Why would God instruct a gentile to obey the Torah by celebrating Shavuot in the Holy land? Using the conventional Christian framework, how can we make sense of this? Consulting the Epistles of Paul would make it clear that God would not make such an instruction to a gentile. He would however, demand it from an Israelite.

Former Christian Pastor Rod Bryant, gives his testimony in a YouTube video titled: “Out of Christianity to Torah Judaism – Pastor converts to Judaism.” In the account, he discusses his journey away from Christianity and the events that took place just before his final leap into conversion. Rod recounts that even at a young age before he had a framework to make sense of it, he had a powerful desire to know God. When puberty set in, he was temporarily distracted by the concerns of youth until one unassuming day when he was sitting in a cafeteria. He was randomly struck with the same feeling he had when he was a boy, it was so strong he remarks that he “dropped his fork”. He explains: “What was different [about this experience at age 16]… it was so overwhelming that my stomach knotted up.” He immediately found a private place and wept. He then makes a bargain with God, he would offer himself as a servant if only God would take the intolerable pain. He went to his local pastor, and was directed to go into ministry. With reluctance he obliged: “whenever you’re in Christianity and you feel like you need to be at another level, it’s not about more study, or anything – it’s about, ‘no you need to be in ministry.’” Rod went on to be a missionary and pastor but according to his account, never felt fulfilled: “There was something missing.” While on the road he ran into an Orthodox rabbi in a hotel. He was dying to ask the Rabbi questions. Rod professes in the video: “I was ignorant about anything to do with Judaism, and for sure the Old Testament.” This catalyzed a deep study into the Old Testament, and as a result Rod and his wife thought it would be nice to honor the sabbath every Friday night. Finally, “Something deep down inside of me sparked, there was a spark that ignited and it caught fire.” After some time he decided to undergo an extended fast for 22 days, after he would fast intermittently until he felt weaker and weaker. One day his wife approached him when he was too weak to leave his bed. She said “This is crazy, is this how the rest of your life is going to be?” He responded, “God needs to  either speak to me or kill me, because I’m going to be miserable as hell until he tells me.” Rod explains that he finally found what he was looking for, “I found a treasure, and the treasure was Torah Judaism.”

Such a testimony is absolutely confounding to the Christian. The immediate thought is, “Why didn’t he receive his spiritual nourishment in Christ?” Why the burning passion, the gut wrenching desire to obey an oppressive system of law – a set of 613 do’s and don’ts? To the average Christian this is disgusting and unrelatable. But this is prophecy! To the gentiles who find it hard to relate, a passion is not erupting inside of them to obey the Torah because it’s not for them. It’s for the Israelite.

The real tragedy is that he had been presented a Christianity that negated Torah observance! The ultimate irony is that the purpose of the New Covenant is to inspire Torah observance, yet he felt he had to abandon it to obey God!

I worry that as Israel begins to collectively wake up, the Christian church will be hampered by its theology and rendered incapable to properly guide them and keep them in the fold. Unless Christianity changes its paradigm and its view of the Torah, Christianity will suffer an unprecedented time of many leaving the faith for Judaism. According to the report of Rabbi Yosef Mizrachi this unprecedented time has already arrived, as more gentiles are banging on his door to become Jewish than ever before:

“It’s scary to say it, but it’s 100 percent the truth. I realize now, that now in these days, in the last few months, there are more converts to Judaism, more than ever before. I mean, I’ve been giving lectures for 23 years. And I’ve dealt with hundreds of converts over the years. But now I realize there is not a day, I cannot find one day, without getting a few emails of people that beg to convert to Judaism. And people…who are really in love with God, and with the Torah…More and more goyim are begging to be Jewish…if this phenomenon would continue another generation or two, probably the majority of the Jewish people will be descendants of converts!”