The Divorce of Israel
Did G_D divorce the Jewish people? Has He abandoned any covenantal ties with the people of the promise, or has a misunderstanding occurred?
At the root of Replacement Theology is a common idea that G_D has formally divorced the nation of Israel. This interpretation maintains that G_D has nullified His covenants and abandoned the Jewish people as a whole.
Sensing no problems with this logic, some have implied that historical catastrophes, such as the Crusades and the Holocaust, are evidence of this fallout. A superstructure of errancy has been built upon this foundation, with interpretational renderings to support it.
Frankly, the implications of this idea are terrifying, creating very shaky ground upon which all other promises and covenants tremble. If this is true, everyone should be concerned.
Let's explore this further.
1) Jewish Law
Even though there are allowances for divorce in Jewish law, G_D Himself states:
"I hate divorce..." - Malachi 2:16
A Get means "divorce document" in Hebrew. As divorces were not necessarily forbidden in antiquity, the technicalities of the process were not the same as modern secular divorce proceedings. Nevertheless, we should also be aware that separating from someone differs from giving someone a Get.
2) Metaphorical Liberty
The Biblical, and thus Rabbinic texts, rely upon the use of metaphors and similies to aid in human understanding. Pushing a metaphor too far can often create significant problems.
For example, the Jewish people's relationship with G_D is often compared metaphorically to marriage, which is an institution designed to reflect the enduring covenantal love between the Creator and His people. Jewish law maintains a deep tradition intent on preserving this lesson.
Though a foundational concept throughout the Bible, this is not equated with a literal marriage as detailed through Jewish law. As a friend once jokingly pointed out, taking this metaphor too far - that the entire nation of Israel is the bride of G_D - would be a form of polygamy, no?
Obviously, metaphors have their limits. Yet, there is a degree of affinity between these that is undeniable. Any reference to marriage and divorce in the Biblical texts might best be considered within a metaphorical framework.
If divorce is not the ideal outcome of marital relationships, are we to assume G_D would opt for such an outcome Himself, abandoning His covenantal responsibilities?
In a few places, G_D indicates that such an outcome would never happen, indicating His love for Israel exceeds even maternal love. He says:
Can a woman forget her baby,
Or disown the child of her womb?
Though she might forget,
I never could forget you.
- Isaiah 49:15
A few verses later, G_D rhetorically asks, "Where is the bill of divorce?"², indicating that no formal divorce ever occurred. The people were indeed cast out for their idolatrous behavior, though this is not the same degree of separation as divorce. Various passages in the Prophets indicate that Israel will be restored as G_D invites them back.
3) To Whom Is G_D Speaking?
Perhaps the greatest error in the above tradition, which we have not addressed thus far, is the distinction in terminology that many are unaware of. The Biblical language indicates that Israel has been cast out. We might ask, "Who is Israel?"
The name "Israel" can often refer to the ten tribes of the North who were exiled due to idolatry. Their loss was so devastating the Talmud discusses whether they could be restored at all³.
Thus, in ancient times and so today, there remains nuance in the term "Jew." In Biblical times the "Jewish people" - Yehudim - often represented the tribes of Judah (Yehudah) located in the south.
Judah
Today, the term Jew is a broad term that transcends tribal distinctions. What we call Jews today might be largely descendants from a few tribes, though primarily Judah and Levi.
This is important: the tribes of Judah never incurred Israel's level of punishment, so the concept of divorce from the Creator was not a question for Judah. Many prophetic references establish Judah's ongoing permanence in G_D's covenant, and it is upon these that the Messianic fulfillment depends.
We might say the enduring existence of the Jewish people remains evidence of the ongoing protection and guidance of the Creator. The Prophets' language supports this and prophesies that this covenant will remain throughout time.
Restoration of Israel
The loss of the tribes of Israel is devastating and remains so today. These tribes are part of a greater family.
Before the second temple's destruction, the tension around the tribes of Israel was palpable. The Restoration of Israel seemed a vital part of Messianic fulfillment. We see this reflected many times in the New Testament:
I heard the number of those who were marked with the seal, 144,000, sealed from all the tribes of the people of Israel - Revelation 7:4
The expectation that Israel would be restored seemed imminent for some; in fact, it's plausible that Israel may have been of more concern for the Apostolic community than the ingrafting of the nations. Much of their language indicates an emphasis on Israel. Paul asks, in Romans:
So I ask, G_D has not rejected his people, has he? Absolutely not! For I, too, am an Israelite, a descendant of Abraham from the tribe of Benjamin.
- Romans 11:1
Jesus himself indicates this in his language numerous times in the Gospels. Further, I believe many familiar passages might best be reinterpreted in light of this dimension.
Speaking to the Samaritan woman at the well, Jesus reveals that redemption will come from the Jews⁴. When speaking to the Canaanite woman⁵, he tells her;
“I was sent only to the lost sheep of the house of Israel.”
- Matthew 15:24
This idea is referenced a few times, referring to the "lost sheep" of Israel, a primary function of Jesus' mission⁶.
This also seems to be the lesson behind the parable of the lost sheep. In this parable, it can be read it was the loss of the 10 tribes that the shepherd sought to restore, leaving the righteous behind (Luke 15:4). Carrying this idea forward, it could be that Israel is "the lost", spoken of in some cases (Luke 19:10).
This is further indicated in the infancy narrative in Luke:
He will turn many of the people of Israel to the Lord their G_D. - Luke 1:16
Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him. - Luke 2:25
This nuance pulls the plug on the above Replacement Theology interpretation and its off-shoots for many, reframing one's perspective on the ongoing importance of the Jewish people and their role in global redemption.
I recommend listening to the podcast below for more information on this important topic.
Notes:
¹ Missing Context of the New Testament series:
https://www.thehiddenorchard.com/the-missing-context-of-the-new-testament-pt-1/
https://www.thehiddenorchard.com/the-missing-context-of-the-new-testament-pt-2/
² Isaiah 50:1
³ MISHNA: The ten tribes are not destined to return to Eretz Yisrael, even during the messianic era, as it is stated: “And He cast them into another land, as it is this day” (Deuteronomy 29:27). Just as the day passes never to return, so too, the ten tribes go into exile and do not return; this is the statement of Rabbi Akiva. Rabbi Eliezer says: “As it is this day,” meaning just as the day darkens and then the sky brightens the next day, with regard to the ten tribes as well, although it is dark for them now, so it is destined to brighten for them. - Sanhedrin 110b
⁴ John 4:22
⁵ https://www.thehiddenorchard.com/unexpected-encounters-jesus-and-the-canaanite-woman/
⁶ Matthew 10:6
