Difference between revisions of "Israel"

<p> God promised [[Abraham]] that he would make from him a nation, that he would give that nation the land of [[Canaan]] as a homeland, and that through it blessing would come to people worldwide (Genesis 12:1-3; [[Genesis]] 13:14-17; Genesis 15:18-21; Genesis 22:17-18). The nation became known as Israel, after Abraham’s grandson (originally named Jacob) whose twelve sons were the fathers of the twelve tribes of [[Israel]] (Genesis 32:28; Genesis 35:22-26; Genesis 49:1; Genesis 49:28; 1 Chronicles 1:34; 1 Chronicles 2:1-2; see JACOB). </p> <p> Beginnings of Israel’s national life </p>

<p> ("soldier of" or "contender with God".) </p> <p> 1. The name given by the angel of [[Jehovah]] to Jacob, after by wrestling he had prevailed and won the blessing (Genesis 32:26-28), "for thou hast contended with God and with men, and hast prevailed" (Hosea 12:4). [[Sarah]] and [[Sur]] mean also "to be a prince". KJV combines both meanings: "as a prince hast thou power with God and with men," etc. </p> <p> 2. The name of the nation, including the whole 12 tribes. </p> <p> 3. The northern kingdom, including the majority of the whole nation, namely, ten tribes; or else all except Judah, Benjamin, Levi, Dan, and Simeon (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16). In 1 Kings 11:13; 1 Kings 11:31-32 Jeroboam was appointed by God to have ten tribes, Solomon's seed one; but two were left for David's line when [[Ahijah]] gave ten out of the 12 pieces of his garment to Jeroboam. The numbers therefore must be understood in a symbolical rather than in a strictly arithmetical sense. Ten expresses completeness and totality in contrast with one, "the tribe of Judah only" (1 Kings 12:20); but "Benjamin" is included also (1 Kings 21; 2 Chronicles 11:3; 2 Chronicles 11:23). Levi was not counted in the political classification, it mainly joined Judah. Ephraim and Manasseh were counted as two. </p> <p> Judah included also Simeon, which was so far S. and surrounded by Judah's territory (Joshua 19:1-9) that it could not have well formed part of the northern kingdom. Moreover several cities of Dan were included in "Judah," namely, Ziklag, which [[Achish]] gave David, Zorea, and [[Ajalon]] (2 Chronicles 11:10; 2 Chronicles 28:18). These counterbalanced the loss to Judah of the northern part of Benjamin, including Bethel, Ramah, and Jericho, which fell to "Israel" (1 Kings 12:29; 1 Kings 15:17; 1 Kings 15:21; 1 Kings 16:34). Thus only nine tribes, and not all these, wholly remained to the northern kingdom. The sea coast was in the hands of Israel from [[Accho]] to Japho, S. of this the Philistines held the coast. It is estimated Judah's extent was somewhat less than Northumberland, Durham, and Westmoreland; Israel's as large as Yorkshire, Lancashire, and Cumberland; and Israel's population in 957 B.C. 3,500,000 (2 Chronicles 13:3). </p> <p> The division was appointed by God as the chastisement of the house of David for the idolatries imported by Solomon's wives. The spreading of the contagion to the whole mass of the people was thus mercifully guarded against. Jeroboam's continued tenure of the throne was made dependent on his loyalty to God. Rehoboam's attempt to reduce the revolting tribes was divinely forbidden. Jeroboam recognized the general obligation of the law while, he violated its details. (See JEROBOAM.) His innovation was in the place of worship (Bethel and Dan instead of Jerusalem), and in the persons by whom it was to be performed (priests taken from the masses instead of from Levi), also in the time of the feast of tabernacles (the eighth instead of the seventh month). In the symbols, the calves, he followed Aaron's pattern at Sinai, which he himself had been familiarized to in Egypt; at the same time recognizing the reality of God's deliverance of Israel out of Egypt in saying like Aaron, "Behold thy gods, [[O]] Israel, which brought thee up out of Egypt," (1 Kings 12:28; Exodus 32:4; Exodus 32:8). </p> <p> His own miraculous punishment (1 Kings 13), the death of his son, the overthrow of the three royal dynasties, Jeroboam's, Baasha's, and Ahab's; as foretold by the prophets (Isaiah 8, Isaiah 9, Isaiah 28; Hosea; and Amos), the permanent removal of Israel by Assyria, all attested God's abhorrence of idolatry. The wise design of God in appointing the separation between Israel and Judah appears in its effect on Judah. It became her political interest to adhere to the [[Mosaic]] law. This was the ground of confidence to [[Abijah]] in battle with Jeroboam (2 Chronicles 13:9-11). The [[Levites]] being cast out of office by Jeroboam left their suburbs and came to Judah. Rehoboam's chastisement for forsaking God's law, Judah also making high places, images, and groves (2 Kings 14:22-23; 2 Chronicles 12:1, etc.), had a salutary effect on [[Ass]] and Jehoshaphat in succession. </p> <p> Excepting the period of apostasy resulting in the first instance from Jehoshaphat's unfortunate alliance with Ahab's family, a majority of Judah's kings were observers of the law, whereas there was not one king faithful to Jehovah in Israel's line of kings. Shechem, the original place of meeting of the nation under Joshua (Joshua 24:1), was the first capital (1 Kings 12:25); then Tirzah, famed for its loveliness (Song of Solomon 6:4; 1 Kings 14:17; 1 Kings 15:33; 1 Kings 16:8; 1 Kings 16:17; 1 Kings 16:23). Omri chose [[Samaria]] for its beauty, fertility, and commanding position (24); after a three years' siege it fell before the Assyrian king. Jezreel was the residence of some kings. [[Shiloh]] in Ephraim was the original seat of the sanctuary (Judges 21:19; Joshua 18:1) before it was removed to Jerusalem. The removal was a source of jealousy to Ephraim, to obviate which the [[Maschil]] (instruction) of [[Asaph]] (Psalm 78) was written (see Psalms 78:60; Psalms 78:67-69). </p> <p> [[Jealousy]] and pride, which were old failings of Ephraim, the leading tribe of the N. (Judges 8:1; Judges 8:12), were the real moving causes of the revolt from Judah, the heavy taxation was the ostensible cause. Joshua and Caleb represented Ephraim and Judah respectively in the wilderness, and Joshua took the lead in Canaan. It galled Ephraim now to be made subordinate. Hence flowed the readiness with which they hearkened to Absalom and their jealousy of Judah at David's restoration (2 Samuel 19:41-43) and their revolting at the call of [[Sheba]] (2 Samuel 20:1). The idolatry of Solomon alienated the godly; his despotic grandeur at the cost of the people diminished his general popularity (1 Kings 11:14-40). The moment that God withdrew the influence that, restrained the spirit of disunion, the disruption took place. Jeroboam adopted the calf idolatry for state policy, but it eventuated in state ruin. </p> <p> God made Israel's sin her punishment. [[Degradation]] of morality followed apostasy in religion and debasement of the priesthood. God's national code of laws, still in force, and the established idolatry were in perpetual conflict. The springs of national life were thereby poisoned. [[Eight]] houses occupied the throne, revolution ushering in each successively. The kingdom's duration was 254 years, from 975 to 721 B.C. Israel's doom acted in some degree as a salutary warning to Judah, so that for more than a century (133 1/2 years) subsequently its national existence survived. The prophets, extraordinarily raised up, were the only salt in Israel to counteract her desperate corruption: Ahijah, Elijah, Micaiah, Elisha, and Jonah, the earliest of the prophets who were writers of [[Holy]] Scripture. In the time of this last prophet God gave one last long season of prosperity, the long reign of Jeroboam II, if haply His goodness would lead the nation to repentance. </p> <p> This day of grace being neglected, judgment only remained. Revolts of Edom, Moab, and Ammon, the assaults of Syria under [[Benhadad]] dud Hazael, and finally Assyria, executed God's wrath against the apostate people. Pul, Tiglath Pileser, Shalmaneser, Sargon, and [[Esarhaddon]] were the instruments (2 Kings 15-17; Ezra 4:2; Ezra 4:10; Isaiah 20:1). Ahijah first foretold to Jeroboam at the beginning of the kingdom, "Jehovah shall root up Israel and scatter them beyond the river" (1 Kings 14:15; Amos 5:27). (This table [omitted] is not available in the current version of the product.) This kingdom was sometimes also designated "Ephraim" from its leading tribe (Isaiah 17:3; Hosea 4:17), as the southern kingdom "Judah" was so designated from the prominent tribe. Under Messiah in the last days Ephraim shall be joined to Judah; "the envy of Ephraim shall depart, and Judah shall not vex Ephraim" (Isaiah 11:13; Ezekiel 37:16-22). Ezekiel 37:4. </p> <p> After the return from Babylon the nation was called "Israel," the people "Jews," by which designation they are called in Esther. The ideal name for the twelve tribes regarded as one whole even after the division (1 Kings 18:30-31). The spiritual Israel, the church of the redeemed (Romans 9:6; Galatians 6:16). What became of the scattered people is hard to discover. Many joined Judah, as Anna of Asher is found in Luke 2:36. The majority were "scattered abroad" with the Jews, as James addresses "the twelve tribes." The Jews in Bokhara told Jos. Wolff "when the God of Israel stirred up the spirit of Pul, king of Assyria, and Tiglath Pileser, they were carried away ... even the Reubenites, Gadites, and half Manasseh, to [[Halah]] (now Balkh) and [[Habor]] (now Samarcand) and [[Hara]] (now Bokhara), and to the river [[Gozan]] (the Ammos, Jehron, or Oxus). </p> <p> They were expelled by the Tahagatay, the people of Genghis Khan; then they settled in Sabr Awar and Nishapoor (except some who went to China), in Khorassan. Centuries afterward most returned to Bokhara, Samarcand, and Balkh. Timoor Koorekan (Tamerlane) gave them many privileges. The Jews of Bokhara said that many of Naphtali wander on the Aral mountains, and that the Kafir Secahpoosh on the Hindu Koosh or Indian [[Caucasus]] are their brethren." The [[Afghans]] style themselves the [[Bani]] Israel, "the sons of Israel," and by universal tradition among themselves claim descent from Saul, or Malik Twalut, through Afghana, son of Jeremiah, Saul's second son. When Bakht-u-nasr (Nebuchadnezzar) took Israel into captivity, the tribe of Afghana, on account of their clinging to the Jewish religion, were driven into the mountains about Herat, whence they spread into the Cabool valley along the right bank of the [[Indus]] to the borders of Scinde and Beloochistan. </p> <p> Subsequently, they fell into idolatry, and then Mohamedanism. But they have a tradition that the Kyber hills were inhabited until recently by Jews. Similarly, the Santhals on the W. frontier of lower [[Bengal]] derive themselves from the [[Horites]] who were driven out of mount [[Seir]] by the Edomites. Their traditions point to the Punjab, the land of the five rivers, as the home of their race. They say their fathers worshipped God alone before entering the Himalayan region; but when in danger of perishing on those snowy heights they followed the direction whence the sun rose daily, and were guided safe; so they hold a feast every five years to the sun god, and also worship devils. They alone of the Hindu races have negro features, and the lightheartedness and also the improvidence of the race of Ham. God will yet restore Israel; He alone can discriminate them among the Gentiles. </p> <p> "Ye shall be gathered one by one, [[O]] ye children of Israel ... In that day the great trumpet shall be blown, and they shall come which were ready to perish ... and the outcasts ... and shall worship the Lord in the holy mount at Jerusalem" (Isaiah 27:13). Jeremiah 3:14-18; "I will take you one of a city and two of a family, and I will bring you to Zion." The rabbis ordain that when one builds a new house he should leave part unfinished "in memory of the desolation" (zeker lachorchan ); and when a marriage takes place the bridegroom ends the ceremony by trampling the glass to pieces out of which he has drunk. Yet still they look for the restoration promised in Deuteronomy 30:1-6; Isaiah 11:10-16. David Levi infers from Isaiah: </p> <p> (1) God's coming vengeance on Israel's foes; </p> <p> (2) especially on Edom, i.e. Rome; </p> <p> (3) Israel's restoration; </p> <p> (4) that of the ten tribes; </p> <p> (5) like the deliverance from Egypt (but exceeding it in the greatness of God's interposition: Jeremiah 23:5-8); </p> <p> (6) not to be prevented by the Jewish sinners who shall be cut off; </p> <p> (7) not until after a long time; </p> <p> (8) the shekinah and spirit of prophecy will return (Ezekiel 11:23; Ezekiel 43:2); </p> <p> (9) the apostatized from the nation will be restored to it; </p> <p> (10) a king of David's line and name will reign (Ezekiel 34:23-24); </p> <p> (11) they will never go into captivity again (see for the permanence and full bliss of their restoration Isaiah 35:12; Isaiah 54:7-11); </p> <p> (12) the nations will generally acknowledge one God and desire to know His law (Isaiah 2:3; Isaiah 60:3; Isaiah 66:23; Zechariah 8:21-23; Zechariah 14:16-19); </p> <p> (13) peace will prevail (Isaiah 2:4; Zechariah 9:10); </p> <p> (14) a resurrection of those prominent for piety or wickedness (Daniel 12:2). </p> <p> See Isaiah 11; Isaiah 9:8-10; Isaiah 42:13-16; Isaiah 61:1-8, where "the desolations of many generations" cannot be merely the 70 years' captivity. After abiding many days without king, priest, sacrifice, altar, ephod, and teraphim, Israel shall seek the Lord their God and David their king (Hosea 3:4-5). The blessing to all nations through Israel will fulfill the original promises to Adam (Genesis 3:15) and Abraham (Genesis 22:18; Romans 11:25-26, etc.). Providential preparations for their restoration are already patent: the waning of Turkish power; the Holy Land unoccupied in a great measure and open to their return; their mercantile character, to the exclusion of agriculture, causing their not taking root in any other land, and connecting them with such mercantile peoples as the English and Americans, who may help in their recovering their own land (Isaiah 60:9; Isaiah 66:19-20); their avoidance of intermarriage with Christians. </p> <p> The Israelites when converted will be the best gospel preachers to the world (Zechariah 8:13; Zechariah 8:23; Micah 5:7), for they are dispersed everywhere, familiar with the language and manners of all lands, and holding constant correspondence with one another (compare the type, Acts 2:11); and as during their alienation they have been unimpeachable, because hostile, witnesses of the divine origin of the Messianic prophecies to which [[Christianity]] appeals, so when converted from hostility they would be resistless preachers of those truths which they had rejected (Romans 11:15). </p> <p> Our age is that of the 42 months during which the court without the temple is given unto the Gentiles, and they tread under foot the holy city (Revelation 11:2-3), and God scatters the power of the holy people (Daniel 12:7; Luke 21:24). At its close Israel's times begin. The 1,260 years may date from A.D. 754, when [[Pepin]] granted temporal dominion to the popes; this would bring its close to 2014. The event alone will clear all (Daniel 7:25; Daniel 8:14; Daniel 12:11-12; Revelation 12:6; Revelation 12:14; Leviticus 26:14, etc.). (Graves, Pentateuch, closing lecture). </p>

<p> Israel was the nation to which God’s promises had been given. [[Generally]] the idea of privilege is associated with the use of the word, just as ‘Israel’ was originally the name of special privilege given by God to Jacob, the great ancestor of the race (Genesis 32:28; Genesis 35:10). It differs from both ‘Hebrew’ and ‘Jew,’ the former standing, at least in NT times, for Jews of purely national sympathies who spoke the Hebrew or [[Aramaic]] dialect (Acts 6:1); the latter, a term originally applied to all who belonged to the province of Judah, and, after the Babylonian captivity, to all of the ancient race wherever located. ‘Israel,’ on the other hand, is pre-eminently the people of privilege, the people who had been chosen by God and received His covenant. Thus frequently a Jewish orator addressed the people as ‘men of Israel’ (Acts 2:22; Acts 3:12; Acts 4:8; Acts 4:10; Acts 5:35; Acts 13:16 etc.). </p> <p> In the Acts of the [[Apostles]] we find the word used <i> historically </i> with reference to the ancestors of the Jews of apostolic times and also applied to these Jews themselves. The past history of Israel as God’s chosen people is referred to in the speeches contained in the Book of Acts, <i> e.g. </i> by St. [[Stephen]] (Acts 7:23; Acts 7:37; Acts 7:42), and by St. Paul (Acts 13:17; Acts 28:20). It is usually assumed or suggested in the Acts that the Jews of the time, to whom the gospel was being preached, are the Israel of the day, the people for whom God had a special favour and who might expect special blessings (Acts 5:31; Acts 13:23). </p> <p> But the refusal of the message of the apostles by many of those who by birth were Jews led to a change in the use of the term, which gives us what we may call the <i> metaphorical </i> or <i> spiritual </i> significance of the word. The [[Apostle]] Paul’s contention with the legalistic Jews of his day led him to draw a distinction between the actual historical Israel and the true Israel of God. He speaks on the one hand of ‘Israel after the flesh’ (1 Corinthians 10:18), or of those who belong to the ‘stock of Israel’ (Philippians 3:5), and on the other hand of a ‘commonwealth of Israel’ (Ephesians 2:12), from which many, even Jews by birth, are aliens, and into which the Ephesians have been admitted (v. 13), and also of the ‘Israel of God’ (Galatians 6:18). By this ‘commonwealth of Israel’ or ‘Israel of God’ the Apostle means a true spiritual Israel, practically equivalent to ‘all the faithful.’ It might be defined as ‘the whole number of the elect who have been, are, or shall be gathered into one under Christ,’ or, in other words, the Holy [[Catholic]] Church. </p> <p> This true Israel does not by any means coincide with the nation or the stock of Abraham. ‘They are not all Israel which are of Israel’ (Romans 9:6), <i> i.e. </i> by racial descent. Branches may be broken off from the olive tree of God’s privileged people and wild olive branches may be grafted into the tree (Romans 11:17-21). Sometimes it is difficult to determine the exact application of the term in different passages in the [[Pauline]] Epistles. Thus the sentence, ‘All Israel shall be saved’ (Romans 11:26), refers not to the true or spiritual Israel in the sense of an elect people, as has been held by various commentators, <i> e.g. </i> Augustine, Theodoret, Luther, Calvin, and others, nor to an elect remnant, as is held by Bengel and Olshansen. The Apostle is speaking of the actual nation of Israel as a whole, and contrasting it with the fullness of the Gentiles. It is his belief that, when the fullness of the Gentiles is come in, Israel as a nation will also turn to God by confessing Christ. The phrase ‘all Israel’ does not necessarily apply to every member of the race, nor does the passage teach anything as to the fate of the individuals who at the Apostle’s day or since then have composed the nation (cf. Meyer, <i> Kommentar </i> , p. 520; Denney in <i> Expositor’s Greek Testament </i> , ‘Rom.,’ p. 683; H. Olshausen, <i> Rom. </i> , p. 373; Calvin, <i> Rom. </i> , p. 330). </p> <p> Just as the ancient historical Israel was the recipient of <i> special privileges </i> and stood in a particular relation to God, so the spiritual Israel of apostolic times is the bearer of special privileges and stands to God in a unique relationship. [[Ancient]] Israel had ‘the oracles of God’ (Romans 3:2). They had the sign of circumcision. To them, St. Paul declares, pertained ‘the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came’ (Romans 9:4-5). The great essential features of these privileges are transferred to the spiritual Israel, the believing Church which has been grafted into the true olive tree. They have the adoption, they are sons of God (Romans 8:15-17). They have the glory both present and future (Romans 8:18). They are partakers of the new covenant which has been ratified by the death of Jesus Christ (1 Corinthians 11:25). </p> <p> The analogy between the first and the second covenant is fully worked out by the writer of the [[Epistle]] to the Hebrews, who dwells upon the ritual and ceremonial aspect of ancient Israel’s relationship to God, and shows the higher fulfilment of that relationship under the new covenant, where there is direct personal access to God. Here the human priesthood of the sons of [[Aaron]] and the sacrifices of bulls and goats are superseded by a Divine [[Mediator]] who offered Himself a sacrifice once for all (Hebrews 7:27; Hebrews 10:10). The Mediator of the new covenant has entered not into an earthly temple but into heaven itself, there to make continual intercession for His people (Hebrews 7:25). The writer further emphasizes the superiority of the new covenant relationship of the spiritual Israel as being a fulfilment of the prophecy of Jeremiah 31:31-34, which presupposes that the old covenant had proved ineffective (Hebrews 8:7). The Law is no longer to be written on tables of stone, but in the mind and the heart (Hebrews 8:10). </p> <p> In the Book of Revelation ancient Israel is referred to historically in connexion with Balaam, ‘who taught [[Balak]] to cast a stumblingblock before the children of Israel’ (Revelation 2:14). On the other hand, the symbolic or metaphorical use of the term applied to the spiritual Israel is found in connexion with the sealing of the servants of God which takes place according to the tribes of the children of Israel (Revelation 7:4), and also in the description of the New Jerusalem, where the names of the twelve tribes are engraven on the twelve gates (Revelation 21:12). The author of the Apocalypse, following the usage of St. Paul and the example of St. Peter (Revelation 1:1) and St. James (James 1:1), applies the passage Revelation 7:1-8, regarding the sealing of the tribes taken from a Jewish source, to the true spiritual Israel, who are to be kept secure in the day of the world’s overthrow. It is the same class which is referred to in Revelation 7:9-17 who appear in heaven clothed in white robes and with palms in their hands (cf. J. Moffatt in <i> Expositor’s Greek Testament </i> , ‘Revelation,’ 1910, p. 395f.). </p> <p> For the history and religion of Israel in apostolic times see articles Pharisees, Herod. </p> <p> Literature.-Josephus, <i> Ant., Bellum Judaicum (Josephus) </i> ; H. Ewald, <i> Gesch. des Volkes Israel </i> , Göttingen, 1864-66; E. Schürer, <i> GJV </i> [Note: JV Geschichte des jüdischen Volkes (Schürer).]4, Leipzig, 1901-11; C. von Weizsäcker, <i> Apostolic [[Age]] </i> , Eng. translation, 1894-95. The following [[Commentaries]] on the relevant passages may be cited: on <i> Romans </i> : Calvin (1844), Olshausen (1866), Meyer (1872), Denney ( <i> Expositor’s Greek Testament </i> , 1900), Sanday-Headlam ( <i> International Critical [[Commentary]] </i> , 1902); on <i> Hebrews </i> : A. B. [[Davidson]] (1882), Westcott (1889). See also the articles ‘Israel, History of,’ in <i> Hasting's Dictionary of the Bible (5 vols) </i> , ‘Israel, Israelite’ in <i> Dict. of Christ and the [[Gospels]] </i> , ‘Israel’ in <i> Encyclopaedia Biblica </i> , and ‘Hebrew Religion’ in <i> Encyclopaedia Britannica </i> . </p> <p> W. F. Boyd. </p>

<p> Name given to Jacob after 'a man' had wrestled with him, to whom he clung when he was by him crippled. It signifies 'a prince of God:' and it was said, "as a prince hast thou power with God and with men, and hast prevailed." It thus indicated the way of blessing with regard to the nation in which God's government in the earth was to be established. The twelve sons of Jacob became the heads of the twelve tribes, and they and their descendants were called the children of Israel, or simply Israel. At the division of the kingdom, the ten tribes were called 'Israel,' and the two tribes 'Judah,' though this distinction is not at all times rigidly adhered to: thus the princes and kings of Judah are called princes of Israel, and kings of Israel. 2 Chronicles 12:5,6; 2 Chronicles 21:2; 2 Chronicles 28:19 . So those who returned from exile, though they were in the main of the two tribes, are called people of Israel, or Israel. In the prophets also, though the ten tribes are not called Judah, the two tribes are at times called Israel. The ten tribes in the prophets are often spoken of as EPHRAIM, which was the chief of the ten. Though Israel was reckoned as ten tribes, it is most probable that the portion of Simeon, being situated on the extreme south, was united to Judah, as well as the territory of Dan in the S.W., though the people of Simeon may have scattered themselves among the other tribes, and those of Dan have gone north and joined their tribe there. </p> <p> THE KINGDOM OF ISRAEL commenced when Jeroboam was made king, to whom it was promised that his house should be established if he followed the Lord. He, on the contrary, to prevent the people going to Jerusalem, immediately set up the golden calves at Dan and at Bethel. The kingdom was given up to idolatry, and a series of judgements followed. Baasha murdered Jeroboam's son and successor; and his own son and successor was slain by Zimri; Zimri was killed by Omri, and after a civil war of four years with Tibni, Omri became king and reigned with his successors forty-five years, ending with [[Jehoram]] the son of Ahab. He and the survivors of the house of Ahab were slain by [[Jehu]] directly or indirectly, and Jehu began the 5th dynasty, B.C. 884. He and his successors reigned, with varying judgements upon them, for a hundred and twelve years. [[Zachariah]] was the last, being the fourth successor of Jehu, as God had said, 2 Kings 15:12 : he reigned only six months and was murdered by Shallum. During another fifty years the kingdom was spared: but there was no repentance. About B.C. 740 the two and a half tribes east of the Jordan were carried into captivity, and Israel became tributary to Assyria. [[Hoshea]] murdered Pekah, and after nine years of anarchy succeeded to the throne. He revolted against Assyria, trusting to Egypt; but Samaria was taken, and Israel carried into captivity. Thus ended the kingdom of Israel, B.C. 721. From about B.C. 784 to 725 Hosea was God's prophet in Israel. He solemnly pleaded with them, protesting against their evil ways, and was ever ready to help them to turn to God, though his efforts were, alas, in vain. 2 Kings 17:13-18; Hosea 13:16; Hosea 14:1-9 . </p> <p> Israel when carried away were placed in Halah and in Habor by the river of Gozan (in the neighbourhood of the river Khabour, an affluent of the river Euphrates), and in the cities of the Medes. As far as is known they never returned, though doubtless individuals found their way back in the days of Ezra and Nehemiah, and in the four hundred years that followed before the Lord appeared. Jews from those districts were present on the day of Pentecost; but as a body they are still commonly regarded as 'the Lost Tribes.' God knows where to find them when His set time of blessing arrives. The twelve tribes surely exist, and remnants of them will again come into the land. Ezekiel 48:1-29; Matthew 19:28; Acts 26:7; James 1:1; Revelation 7:5-8 . </p> <p> The ten tribes will be dealt with differently from the two, who were in the land when the Lord was presented to them, and who rejected Him, and demanded His crucifixion. The ten tribes will, by a mighty hand and with fury poured out, be brought into the wilderness, and there God will plead with them, cause them to pass under the rod, and bring them into the bond of the covenant; but the rebels will be purged out. Ezekiel 20:31-38 . The question as to the wounds in the hands of the Lord, which He received in the house of His 'friends' is connected with Judah, who will be judged when in the land, and only <i> one third </i> of them after being refined, will be owned as God's people. Zechariah 13:6-9 . When God thus purges and restores a remnant of all the tribes, and brings them into full blessing in the land, the name of ISRAEL will embrace them all as it did at the first, and God will be their God for evermore. Ezekiel 37:1-28 . </p>

<p> Genesis 32:28 (c) In that this is a new name given to Jacob, it is a type of the new relationship of the believer when he trusts CHRIST and becomes a Christian. Israel has been used as a type of the church because they were under the [[Blood]] of the [[Passover]] Lamb, they had a High Priest, they were separate from the nations, and they confessed that they were pilgrims looking for a city with foundations. </p> <p> Some types which represent Israel in various aspects: </p> <p> Adulterers, Hosea 7:4 (a) </p> <p> Bride, Isaiah 62:5 (a) </p> <p> Brood, Luke 13:34 (b) </p> <p> [[Cake]] not turned, Hosea 7:8 (a) </p> <p> Caldron, Ezekiel 11:3 (a) </p> <p> Calves of the stall, Malachi 4:2 (a) </p> <p> [[Cedar]] Trees, Numbers 24:6 (b) </p> <p> Chickens, Matthew 23:37 (a) </p> <p> Dust, Genesis 13:16 (a) </p> <p> [[Fig]] Tree, Matthew 24:32 (b) </p> <p> Great Lion, Numbers 23:24 (b) </p> <p> [[Heifer]] (backsliding). Hosea 4:16 (a) </p> <p> Jonah, Jonah 1:17 (c) </p> <p> Lign aloes, Numbers 24:6 (a) </p> <p> [[Olive]] tree, Romans 11:17 (b) </p> <p> Sand, Genesis 22:17 (a) </p> <p> [[Seething]] pot, Jeremiah 1:13 (a) </p> <p> Sheep of His hand, Psalm 95:7 (a) </p> <p> Sheep of His pasture, Psalm 100:3 (a) </p> <p> [[Silly]] dove, Hosea 7:11 (a). </p> <p> Spring of water, Isaiah 58:11 (a) </p> <p> Stars, Genesis 22:17 (a) </p> <p> Trees, Psalm 104:16 (b) </p> <p> Unicorn, Numbers 24:8 (a) </p> <p> Vine, Ezekiel 15:6 (a) </p> <p> Virgin, 2 Kings 19:21 (b) </p> <p> [[Watered]] garden, Isaiah 58:11 (a) </p>

<p> -Or more properly, as it is rendered, Ishrael, the name given to Jacob by the Lord himself, on his wrestling with God in prayer and prevailing. (See Genesis 32:21-28) from Sharah, to subdue or govern; and El, God. The whole people of God are frequently in [[Scripture]] called by this name. (Exodus 3:6-7. So again, Exodus 6:6-7) But what endears this name yet infinitely more is, that the Lord Jesus himself, as the glorious Head of his church and people, including both Jew and Gentile, calls himself by this name; and JEHOVAH doth the same by Christ. (See Isaiah 49:1-6 and Isaiah 44:1-5) And hence the whole church of the Lord Jesus are called Israelites. (Romans 9:4) and the Lord Jesus, when speaking of his sheep under one view, saith, that they shall be brought into "one fold under one shepherd." (John 10:16) </p>

<p> Is'rael. (the prince that prevails with God). </p> <p> 1. The name given, Genesis 32:28, to Jacob after his wrestling with the angel, Hosea 12:4, at Peniel. [[Gesenius]] interprets Israel as "soldier of God". </p> <p> 2. It became the national name of the twelve tribes collectively. They are so called in Exodus 3:16 and afterward. </p> <p> 3. It is used in a narrower sense, excluding Judah, in 1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16. Thenceforth, it was assumed and accepted as the name of the northern kingdom. </p> <p> 4. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of their nation. The name Israel is also used to denote lay-men, as distinguished from priests, Levites and other ministers. Ezra 6:16; Ezra 9:1; Ezra 10:25; Nehemiah 11:3; etc. </p>

Genesis 32:28[[Jacob]] Joshua 3:177:25Judges 8:27Jeremiah 3:21Exodus 16:3140:38 <p> This name Israel is sometimes used emphatically for the true Israel (Psalm 73:1 : Isaiah 45:17; 49:3; John 1:47; Romans 9:6; 11:26 ). </p> <p> After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Samuel 2:9,10,17,28; 3:10,17; 19:40-43 ), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." </p> <p> After the Exile the name Israel was assumed as designating the entire nation. </p>

<p> Israel (ĭz'ra-el), the prince that prevails with God. 1. The name given to Jacob after his wrestling with the angel at Peniel. Genesis 32:28; Hosea 12:4. It became the national name of the twelve tribes collectively. They are so called in Exodus 3:16 and afterward. It is used in a narrower sense, excluding Judah, in 1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16. [[Thenceforth]] it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of their nation. The name Israel is also used to denote laymen, as distinguished from priests, Levites, and other ministers. Ezra 6:16; Ezra 9:1; Ezra 10:25; Nehemiah 11:3, etc. See Jews. </p>

<p> a prince of God, or prevailing, or wrestling with God. This is the name which the angel gave Jacob, after having wrestled with him all night at Mahanaim, or Peniel, Genesis 32:1-2; Genesis 32:28-30; Hosea 12:4 . By the name of Israel is sometimes understood the person of Jacob, sometimes the whole people of Israel, the whole race of Jacob; sometimes the kingdom of Israel, or ten tribes, distinct from the kingdom of Judah; and finally, the spiritual Israel, the true church of God. </p>

<p> Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Genesis 32:1,2,28,30 Hosea 12:3 . See 1 Corinthians 10:18; sometimes all true believers, his spiritual seed, Romans 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah. </p>

1 Kings 12:1

<p> <p> Copyright StatementThese files are public domain. </p> <p> Bibliography InformationMcClintock, John. Strong, James. Entry for 'Israel'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/i/israel.html. [[Harper]] & Brothers. New York. 1870. </p> </p>