If the earnest student will weigh carefully every passage in the Greek Scriptures in which Israel is mentioned he will come to the conclusion that the term always includes the whole nation. Peter speaks of them. Paul speaks of the twelve tribes offering divine service in the land, and James writes to the twelve tribes in the dispersion. The attempt to distinguish between them now is altogether contrary to God's latest revelation about them.We should always distinguish between "Jacob," the Circumventer, and "Israel," the Upright-with-El. Jacob and his sons are always connected with the flesh and its striving, but Israel with submission to God's mercy. The lesson, that Abraham's physical seed is not called to enjoy the promises, had been clearly taught in the choice of Isaac and the repudiation of Ishmael. It was repeated in the case of Jacob and Esau. Now God, however, deals with all the sons of Jacob, and, however undeserving most of them were, they are all included in His future plan of blessing the other nations through them, hence are all sons of Israel, as well as sons of Jacob. "Blessed is the man who has the God of Jacob for his help" (Psa.146:5), for God acted toward him in utter grace. When the nation insisted on using its own strength He called them sons of Jacob. But when He views them as the channels of His blessing, then they are the sons of Israel. It is only those who have faith, however, who receive the promises.
Consequently all descendants of the patriarch Jacob are Israelites. The temporary restriction of this term, when in contrast to the southern kingdom, cannot be forced on the occurrences of the word in the Greek Scriptures. Paul was an Israelite, although of Benjamin, which was reckoned with Judah (Phil.3:5). The very first occurrence (Matt.2:6), shows that out of Judah shall come a Ruler, Who shall be shepherding Israel. This must include the whole nation, for it refers to our Lord Himself. The land, as a whole, was called the land of Israel (Matt.2:20,21). Joseph considers Judea to be a part of this land. The cities are called the cities of Israel (Matt.10:23). The inhabitants are called the "people of Israel" (Matt.2:6; Luke 2:32; Acts 4:10,27; 13:17,24), even in the sanctuary at Jerusalem which was not in the territory of the ten tribes. They are called the "sons of Israel" (Matt.27:9; Luke 1:16; Acts 5;21; 7:23,37; 9:15; 10:36; 2 Cor.3:7,13; Heb.11:22; Rev.2:14; 7:4; 21:12), though it is often clear that the people in Jerusalem and Judah are included. Even the term "house of Israel" (Matt.10:6; 15:24; Acts 2:36; 7:42), is freely used by Peter in speaking to the people at Jerusalem, whom he addresses, not as Jews, but as Israelites (Acts 2:22). Indeed, this form of address is freely used, even when there were no strangers in the city (Acts 3:12). Gamaliel addresses the Sanhedrin as Israelites (Acts 5:35). Paul used this term to address the Jews in Pisidian Antioch (Acts 13:16). Jews from the province of Asia used it in inciting the mob against Paul (Acts 21:28).
It is sometimes asserted that the Jews, not the Israelites, are guilty of crucifying Christ. But is it not safer to accept the testimony of Peter, who was present at the time? He charged Herod, Pontius Pilate, together with the nations and the peoples of Israel, with the crucifixion (Acts 4:27).
Our Lord often referred to the nation simply as Israel. He found no faith like that of the centurion in Israel (Matt.8:10; Luke 5:9) The throngs exclaim, "It never appeared thus in Israel" (Matt.9:33)! John the Baptist was shown to Israel (Luke 1:80). Simeon anticipated the consolation of Israel (Luke 2:25,32,34). Cleopas, on the way to Emmaus, said that they had expected our Lord to redeem Israel (Luke 24:21). John the Baptist came that our Lord might be manifested to Israel (John 1:31). Nicodemus was called by our Lord a teacher of Israel (John 3:10). Our Lord was hailed as the King of Israel (John 1:49; 12:13). The disciples asked Him if He would, at that time, restore the kingdom to Israel (Acts 1:6).
As an independent nation, the rival of Judah, the ten tribes no longer exist. They were dispersed, not only among the nations, but many of them went over to Judah at the time of the division, others joined later, and many had been left in the land, and these also fell to Judah. In this way, seeing that Benjamin remained with them, and most of Levi clung to them as well, it is more than probable that actual descendants of Judah were in the minority in the land, and it was far more correct to call them Israel, even though many of the ten tribes, as well as the two, were dispersed among the nations even at that time.
Outside the land there is no least hint that Israel was a nation, or that it was distinct from Judah. The separation between the tribes is utterly ignored. There is nothing about any ten tribes or two tribes, but always twelve tribes. Peter speaks of them. Paul speaks of the twelve tribes offering divine service in the land, and James writes to the twelve tribes in the dispersion. The attempt to distinguish between them now is altogether contrary to God's latest revelation about them.
We are now in a position to see why the term "Jew" or Judah-ite was, and is, applied to Israelites without much regard to the tribe from which they sprang. When Jeroboam tried to force idol worship upon the ten tribes, those who wished to remain true to Yahweh, and worship Him in Jerusalem, would be identified with the men of Judah, and called Jews. The same was true of those whose hearts stirred them up to return to the land. Thus the term Jew acquired a special religious significance. No longer is it Judah and Israel. Now it is Jew and Greek which are contrasted. The distinction is not one of race or nationality, but of religious conviction. The Greek was the cultured, the philosophic man, even if he were a Hebrew. But the Jew was the religious man who clung fast to the traditions and customs of his ancestors, and was "orthodox" in his attitude toward the Scriptures. He was called a "Jew" because Judah was the nucleus for all such.
In the book of Esther the Israelites are called Jews (Esther 8:17) because the issue was a religious one. And so it will be in the future also. "In those days ten men, from all the languages of the nations shall hold fast, and shall hold fast the hem of a man who is a Jew, saying, We will go with you, for we hear that Elohim is with you" (Zech.8:23). God will be with Israel in those days. Here is an "identity" which cannot be gainsaid. So also, our Lord's declaration that salvation is of the Jews. The religious Israelite, whatever his tribe, is now properly described as a Jew. The argument which is based upon the assumption that the Jews are Judah and not Israel has no foundation in God's Word. Both in the land and in the dispersion Israelites not of the tribe of Judah are called "Jews." Those who have left the God of their fathers have been assimilated by the nations, but those who hold fast to their heritage are "Jews," no matter from what tribe they may spring. And, at the end time, when an innumerable throng of them are saved, they come out of "all nations and tribes and peoples and languages" (Rev.7:9). We are living in the era of the nations (the "times of the gentiles"), and blessing for Israel awaits the day of her deliverance by Christ, her Messiah.
fivesense
Consequently all descendants of the patriarch Jacob are Israelites. The temporary restriction of this term, when in contrast to the southern kingdom, cannot be forced on the occurrences of the word in the Greek Scriptures. Paul was an Israelite, although of Benjamin, which was reckoned with Judah (Phil.3:5). The very first occurrence (Matt.2:6), shows that out of Judah shall come a Ruler, Who shall be shepherding Israel. This must include the whole nation, for it refers to our Lord Himself. The land, as a whole, was called the land of Israel (Matt.2:20,21). Joseph considers Judea to be a part of this land. The cities are called the cities of Israel (Matt.10:23). The inhabitants are called the "people of Israel" (Matt.2:6; Luke 2:32; Acts 4:10,27; 13:17,24), even in the sanctuary at Jerusalem which was not in the territory of the ten tribes. They are called the "sons of Israel" (Matt.27:9; Luke 1:16; Acts 5;21; 7:23,37; 9:15; 10:36; 2 Cor.3:7,13; Heb.11:22; Rev.2:14; 7:4; 21:12), though it is often clear that the people in Jerusalem and Judah are included. Even the term "house of Israel" (Matt.10:6; 15:24; Acts 2:36; 7:42), is freely used by Peter in speaking to the people at Jerusalem, whom he addresses, not as Jews, but as Israelites (Acts 2:22). Indeed, this form of address is freely used, even when there were no strangers in the city (Acts 3:12). Gamaliel addresses the Sanhedrin as Israelites (Acts 5:35). Paul used this term to address the Jews in Pisidian Antioch (Acts 13:16). Jews from the province of Asia used it in inciting the mob against Paul (Acts 21:28).
It is sometimes asserted that the Jews, not the Israelites, are guilty of crucifying Christ. But is it not safer to accept the testimony of Peter, who was present at the time? He charged Herod, Pontius Pilate, together with the nations and the peoples of Israel, with the crucifixion (Acts 4:27).
Our Lord often referred to the nation simply as Israel. He found no faith like that of the centurion in Israel (Matt.8:10; Luke 5:9) The throngs exclaim, "It never appeared thus in Israel" (Matt.9:33)! John the Baptist was shown to Israel (Luke 1:80). Simeon anticipated the consolation of Israel (Luke 2:25,32,34). Cleopas, on the way to Emmaus, said that they had expected our Lord to redeem Israel (Luke 24:21). John the Baptist came that our Lord might be manifested to Israel (John 1:31). Nicodemus was called by our Lord a teacher of Israel (John 3:10). Our Lord was hailed as the King of Israel (John 1:49; 12:13). The disciples asked Him if He would, at that time, restore the kingdom to Israel (Acts 1:6).
As an independent nation, the rival of Judah, the ten tribes no longer exist. They were dispersed, not only among the nations, but many of them went over to Judah at the time of the division, others joined later, and many had been left in the land, and these also fell to Judah. In this way, seeing that Benjamin remained with them, and most of Levi clung to them as well, it is more than probable that actual descendants of Judah were in the minority in the land, and it was far more correct to call them Israel, even though many of the ten tribes, as well as the two, were dispersed among the nations even at that time.
Outside the land there is no least hint that Israel was a nation, or that it was distinct from Judah. The separation between the tribes is utterly ignored. There is nothing about any ten tribes or two tribes, but always twelve tribes. Peter speaks of them. Paul speaks of the twelve tribes offering divine service in the land, and James writes to the twelve tribes in the dispersion. The attempt to distinguish between them now is altogether contrary to God's latest revelation about them.
We are now in a position to see why the term "Jew" or Judah-ite was, and is, applied to Israelites without much regard to the tribe from which they sprang. When Jeroboam tried to force idol worship upon the ten tribes, those who wished to remain true to Yahweh, and worship Him in Jerusalem, would be identified with the men of Judah, and called Jews. The same was true of those whose hearts stirred them up to return to the land. Thus the term Jew acquired a special religious significance. No longer is it Judah and Israel. Now it is Jew and Greek which are contrasted. The distinction is not one of race or nationality, but of religious conviction. The Greek was the cultured, the philosophic man, even if he were a Hebrew. But the Jew was the religious man who clung fast to the traditions and customs of his ancestors, and was "orthodox" in his attitude toward the Scriptures. He was called a "Jew" because Judah was the nucleus for all such.
In the book of Esther the Israelites are called Jews (Esther 8:17) because the issue was a religious one. And so it will be in the future also. "In those days ten men, from all the languages of the nations shall hold fast, and shall hold fast the hem of a man who is a Jew, saying, We will go with you, for we hear that Elohim is with you" (Zech.8:23). God will be with Israel in those days. Here is an "identity" which cannot be gainsaid. So also, our Lord's declaration that salvation is of the Jews. The religious Israelite, whatever his tribe, is now properly described as a Jew. The argument which is based upon the assumption that the Jews are Judah and not Israel has no foundation in God's Word. Both in the land and in the dispersion Israelites not of the tribe of Judah are called "Jews." Those who have left the God of their fathers have been assimilated by the nations, but those who hold fast to their heritage are "Jews," no matter from what tribe they may spring. And, at the end time, when an innumerable throng of them are saved, they come out of "all nations and tribes and peoples and languages" (Rev.7:9). We are living in the era of the nations (the "times of the gentiles"), and blessing for Israel awaits the day of her deliverance by Christ, her Messiah.
fivesense