Biblical Basis For Israel's Role In Jesus' Return
The biblical understanding of Israel's role in Jesus' return is a complex topic, often interpreted through various prophetic texts that speak of Israel's restoration and future. Many passages in the Old Testament describe a future return of Israel to their land and to God, which some traditions connect to the events surrounding the second coming of Jesus [1, 2, 5].
Prophecies in Hosea, for instance, state that "Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and to his blessings in the last days" [1]. This return is often understood as a spiritual and physical restoration. Isaiah 14:1 similarly declares, "For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land" [2]. The Jamieson, Fausset & Brown commentary on Micah 5:7 notes that even a "remnant of Jacob" will exercise a "blessed influence in quickening" Gentile nations, suggesting a role for a restored Israel in the spiritual awakening of others [4].
The concept of Israel's restoration is not limited to their return from exile, such as the Babylonian captivity. Commentaries on Jeremiah 33:7, which speaks of returning the captivity of both Judah and Israel, suggest that this prophecy extends beyond the historical return from Babylon to a future, more complete restoration [6, 7]. John Gill, for example, interprets this spiritually as a release of God's "mystical and spiritual Israel" from the captivity of sin by the Messiah [6]. Similarly, Tyndale House on Isaiah 35:10 indicates that the prophecy of Israel's return from exile extends to "the final establishment of God’s kingdom on earth" [8].
Some interpretations emphasize that the restoration of Israel involves both Judah and the ten tribes, which were more widely dispersed [10]. This comprehensive restoration is seen as a prerequisite or a significant event leading up to the establishment of God's kingdom. Charles Hodge, in his Systematic Theology, discusses the "literal interpretation of the Old Testament prophecies relating to the restoration of Israel and the future kingdom of Christ," indicating a belief in a future, tangible role for Israel [5].
The name "Jesus" itself is the Greek form of the Hebrew name Joshua, which was originally Hoshea, later Jehoshua, and then Jeshua after the Exile [3]. This linguistic connection underscores the deep roots of Jesus' identity within the history and prophecies concerning Israel. While the New Testament does not explicitly detail Israel's role in the timing of Jesus' return, the Old Testament prophecies lay a foundation for understanding a future for Israel that is intertwined with God's ultimate redemptive plan [5, 9].
Sources
- Hosea “Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and to his blessings in the last days. -- Hosea 3:5”
- Isaiah “For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land. The foreigner will join himself with them, and they will unite with the house of Jacob. -- Isaiah 14:1”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Jesus — (1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua"). (2.) A Jewish Christian surnamed Justus (Col. 4:11). Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42). This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It”
- Micah (Presbyterian) “Jamieson, Fausset & Brown on Micah 5:7: remnant of Jacob--already mentioned in Mic 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (Deu 32:2; Psa 72:6; Psa 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (Isa 66:19; Zac 8:13). from the Lord--Israel's rest”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.” In Isaiah lxvi. 22, 23 , it is said, “As the new heavens and the new earth, which I will make, shall remain before me, saith the Lord , so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord .” The literal interpretation of the Old Testament prophecies relating to the restoration of Israel and the future kingdom of C”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 33:7: And I will cause the captivity of Judah and the captivity of Israel to return,.... Mention being made of the return of the captivity of Israel, or the ten tribes, as well as that of Judah, shows that this prophecy does not relate to the return of the Jews from their seventy years' captivity in Babylon; but is to be understood spiritually, of a release of the mystical and spiritual Israel of God from the captivity of sin, Satan, and the law, by the Messiah: and will build them as at the first; in the latter day, as at the beginning or first times of the Gospel; whe”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 33:7: cause . . . to return--that is, reverse (Jer 33:11; Jer 32:44). The specification, both of "Judah" and "Israel," can only apply fully to the future restoration. as at the first-- (Isa 1:26).”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 35:10: 35:10 Jerusalem: The prophecy extends beyond the return of Israel from exile to the final establishment of God’s kingdom on earth. It will be characterized by joy and gladness and the absence of sorrow and mourning (see also 25:7; 51:11; Rev 21:4).”
- Micah (Protestant academic) “Tyndale House on Micah 7:11: 7:11-12 That day includes (1) 538 BC, when Israel began to return from exile in Babylon (see Ezra 1–2); and (2) the final restoration of God’s people (see Amos 9:11-15). As the nations flow to a renewed Israel, God’s purposes through Abraham will be fulfilled (Gen 12:3).”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 11:12: In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Eze 37:16-19; Jer 3:18). To Israel are ascribed the "outcasts" (masculine); to Judah the "dispersed" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (Joh 7:52). The masculine and feminine conjoined express the universality of the restoration. from the four corners of the earth--Hebrew, "wings of the earth."”