Our Mission
This message is for the descendants of Abraham, Isaac, and Jacob—the 12 tribes of Israel who have been scattered across the entire earth. You may not yet know that you are an Israelite, but this message is for you.
James 1:1
“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.”
Below, you will find a message that Yahawah (God) has prepared specifically for you:
Isaiah 11:12
“And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.”
Romans 9:26
“And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.”
Read and Inherit Your True Identity
The True Gospel: Rediscovering Your Identity as an Israelite Through Scripture
By Shemaiah
Introduction: A Christian’s Duty to Understand and Defend the Gospel
In today’s world, where beliefs and interpretations of Scripture are as diverse as they are
numerous, it is more important than ever for Christians to be well-equipped with a clear and accurate understanding of the Bible. Among the many perspectives that challenge traditional Christian teachings, the beliefs held by Hebrew Israelites have become increasingly prominent.
For many Christians, these claims present a direct challenge to long-held understandings of Scripture. Yet, as followers of Christ, our calling is not to shy away from these challenges but to face them with grace, wisdom, and a commitment to truth.
The Apostle Peter urges us, “But sanctify the Lord God in your hearts: and be ready always to
give an answer to every man that asked you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15, KJV). This command does not simply mean having the right words—it means having a deep and comprehensive understanding of our faith and the perspectives that challenge it.
If we are to fulfill the Great Commission and “earnestly contend for the faith which was once delivered unto the saints” (Jude 1:3, KJV), then we must be willing to engage with
ideas that differ from our own, especially when those ideas are rooted in the same sacred
Scriptures that we hold dear.
This book, “The True Gospel: Rediscovering Your Identity as an Israelite Through Scripture,” is not written to condemn or belittle, but to illuminate and clarify. It is written with the conviction that understanding what others believe—and why they believe it—strengthens our own understanding of the Gospel.
As the Bereans of Acts 17:11 demonstrated, we are called to “search the scriptures daily, whether those things were so.” This means that a thoughtful and discerning exploration of Hebrew Israelite beliefs is not just an intellectual exercise but a spiritual duty.
Through the pages of this book, we will explore the key claims of the Hebrew Israelite
movement, comparing them directly with the teachings of the Bible. We will not only seek to understand these beliefs on their own terms but also to respond with a solid, Scripture-based defense of the Gospel of Jesus Christ.
Our aim is to equip Christians with knowledge that is both accurate and respectful, preparing you to “cast down imaginations, and every high thing that exalted itself against the knowledge of God” (2 Corinthians 10:5, KJV) with humility and love.
It is our duty, as Christians, to engage with those who hold different beliefs—not in a spirit of hostility or superiority, but with a heart that seeks truth, unity, and the ultimate glorification of God. By understanding what Hebrew Israelites believe, we can better articulate the hope we have in Christ, using the same Scriptures they reference to illuminate the full and redemptive truth of the Gospel.
So, I invite you to journey through the pages of this book with an open Bible and an open heart, ready to explore, to learn, and to defend the faith we hold dear. This is not just about
understanding another perspective—it’s about standing firm in your own, equipped to share the love and truth of Christ with all who seek it.
Prologue
What Is a Hebrew Israelite
A Hebrew Israelite is someone who identifies as a descendant of the biblical Israelites that inherited the promises of Abraham, Isaac, and Jacob, often emphasizing their connection to the promises God made with His chosen people. They believe their mission is to follow Jesus (Yahawashi) ‘ teachings and reclaim their identity, which they argue has been obscured by history. Contrary to Christian beliefs, which often portray Jesus as a universal savior for all humanity, Hebrew Israelites assert that Jesus’ mission was specifically to the “lost sheep of the house of Israel” (Matthew 15:24).
They highlight his use of parables to obscure truths from those outside of his intended audience, as seen in Matthew 13:10-15, where Jesus explained that his teachings were not for everyone, “lest they be healed.” This perspective challenges the Christian doctrine of universal salvation and portrays mainstream Christianity as misunderstanding or distorting Jesus’ true purpose and message.
Chapter 1: Common Ground—Shared Beliefs Between Christians and Hebrew Israelites
In a world where differences in belief can create division, it’s crucial to recognize that Christians and Hebrew Israelites share a significant foundation of common faith. Before diving into the distinctions and differences, we must first acknowledge the shared truths that both Christians and Hebrew Israelites hold dear.
Understanding this common ground not only provides a starting point for dialogue but also serves as a reminder that we are not as far apart as we might think. This chapter will explore those shared beliefs, laying the groundwork for a respectful and fruitful examination of the differences that follow.
1. Belief in the God of Abraham, Isaac, and Jacob
Both Christians and Hebrew Israelites firmly believe in the one true God—the God of Abraham, Isaac, and Jacob. This shared faith in the God of Israel is central to the beliefs of both groups. The Hebrew Bible, which Christians call the Old Testament, is revered as the inspired Word of God, and both Christians and Hebrew Israelites view it as a source of divine wisdom and guidance.
God is seen as the Creator of heaven and earth, the Almighty, the Sovereign Lord who made a covenant with Abraham, promising that through his descendants, all nations of the earth would be blessed. This covenant is a cornerstone of faith for both groups, forming the basis of God’s enduring relationship with humanity.
2. The Authority of Scripture
Another shared belief between Christians and Hebrew Israelites is the authority of Scripture. Both groups view the Bible, consisting of both the Old and New Testaments, as the inspired Word of God and the ultimate guide for faith and practice. For both Christians and Hebrew Israelites, the entirety of Scripture—Old and New Testaments alike—is seen as authoritative and divinely inspired, with equal emphasis on the teachings found in both sections.
The commitment to Scripture is a fundamental commonality, as both groups hold that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16, KJV). This shared belief in the Bible’s divine authority underscores a mutual reverence for God’s Word, even if interpretations and applications differ.
3. Emphasis on Holiness and Righteous Living
Both Christians and Hebrew Israelites seek to follow the teachings of Jesus and obey God’s
Word, understanding that Jesus has come to deliver and redeem. The importance of living
according to God’s standards, avoiding sin, and following His commandments is central to both groups.
The call to “be ye holy; for I am holy” (1 Peter 1:16, KJV) is a shared conviction,
reflecting a commitment to the transformative power of Christ’s message and His role in guiding believers toward a life of holiness and righteousness. Both groups believe that salvation comes through Jesus Christ and not through adherence to the law. However, they also affirm that the law is good and reflects God’s righteous standards.
As Paul states, “Wherefore the law is holy, and the commandment holy, and just, and good”
(Romans 7:12, KJV). The law is seen as a guide that points to God’s holiness, even though it is not the basis for salvation.
4. Belief in the Messiah
The belief in a Messiah is another crucial point of agreement. Christians believe that Jesus Christ (Yahawashi) is the prophesied Messiah, the Son of God who came to save humanity from sin through His sacrificial death and resurrection.
Hebrew Israelites, valuing both the Old and New Testaments, also recognize the significance of the Messiah and generally identify Jesus (Yahawashi) as the one who fulfills this role, with varying interpretations of His purpose and mission.
In both cases, the idea of a Savior, an Anointed One sent by God to redeem and restore, is a
shared belief—even if the understanding of the Messiah’s role and mission may differ slightly between the groups.
5. The Importance of Covenant
Covenant theology is central to both Christians and Hebrew Israelites. The concept of God
making a covenant—a binding agreement—with His people is foundational. For both groups, the covenants that God made with figures like Noah, Abraham, Moses, and David are significant markers in God’s relationship with humanity. Christians see the New Covenant, established through Jesus Christ, as the fulfillment and continuation of these earlier covenants, bringing salvation to all who believe.
Hebrew Israelites also acknowledge the importance of the New Covenant, while emphasizing the ongoing relevance of the original covenants made with Israel. Nonetheless, both groups believe that God’s covenant with His people is a key element of faith and identity.
6. A Hope for Restoration and the Kingdom of God
Both Christians and Hebrew Israelites share a hope for the future restoration of God’s
people and the establishment of God’s Kingdom. For Christians, this hope centers on the
return of Jesus Christ, who will bring justice, establish His reign, and restore all things. “And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:33, KJV). For Hebrew Israelites, there is also a strong hope for the restoration of Israel, often tied to a return to the land and a reestablishment of God’s order on earth.
Though the specific expectations may differ, the shared hope for God’s Kingdom—a time of justice, peace, and divine rule—unites both groups in a vision of a future aligned with God’s promises.
7. A Commitment to Evangelism and Spreading the Truth
Christians and Hebrew Israelites alike share a commitment to spreading what they believe to be God’s truth. For Christians, this is the Gospel of Jesus Christ—salvation through His death and resurrection, as commanded in the Great Commission: “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV). Hebrew Israelites are also dedicated to sharing their understanding of the Scriptures, calling people, particularly those they identify as descendants of Israel, to return to God and embrace their identity in Christ.
While the message and focus of this evangelism may differ, the shared passion for proclaiming what is perceived as God’s truth is a point of connection.
Conclusion
By recognizing these shared beliefs, Christians can begin their exploration of Hebrew Israelite teachings not from a place of division, but from a foundation of mutual faith and respect. This chapter serves as a reminder that despite differences, there are fundamental areas of agreement that can serve as bridges in our understanding. As we move forward into examining the differences, let us keep these shared beliefs in mind, holding to the truth of God’s Word and seeking to honor Him in all we do.
Chapter 2: Understanding the Differences—The Christian Jesus vs. the Hebrew
Israelite Jesus
The way Christians and Hebrew Israelites view Jesus is a point of both agreement and divergence. While both groups acknowledge Jesus as the Messiah, their understanding of His mission, who He came to save, and how His work relates to God’s covenant is different. In this chapter, we’ll explore these similarities and differences, with the goal of clarifying Hebrew Israelite perspectives while grounding the discussion in Scripture.
1. The Christian View of Jesus—Savior of All
For Christians, Jesus is the Savior of the entire world, fulfilling God’s promise of redemption for all humanity.
This perspective is rooted in verses like John 3:16:
“For God so loved the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life.” (John 3:16, KJV)
From this viewpoint, Jesus’ mission was universal. He came to save all people—Jews and
Gentiles alike—offering eternal life to anyone who believes in Him. His sacrificial death on the cross is seen as the ultimate act of God’s love, making salvation available to every nation, tribe, and tongue.
2. The Hebrew Israelite View of Jesus—Savior of Israel
Hebrew Israelites agree that Jesus is the Messiah, but they interpret His mission in a more Israel centric context. According to their understanding, Jesus came specifically to redeem Israel—the people who were under God’s covenant through Abraham, Isaac, and Jacob.
In this view, Jesus’ death and resurrection were to offer repentance and forgiveness primarily to the nation of Israel, as they were the only ones bound by God’s law. This perspective is often supported by passages such as:
“Him hath God exalted with his right hand to be a Prince and a Saviour, for to give
repentance to Israel, and forgiveness of sins.” (Acts 5:31, KJV)
3. God’s Covenant and Israel—A Biblical Perspective
One of the key differences between Christian and Hebrew Israelite theology centers on the
idea of covenant. Hebrew Israelites emphasize that the covenants God made—especially the Mosaic Covenant, which included the giving of the law—were exclusively with the nation of Israel.
They often highlight that God specifically chose Israel from among all the nations, binding them to His laws and commandments. The Bible affirms this unique relationship in Amos 3:2:
“You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.” (Amos 3:2, KJV)
This verse underscores that God’s direct dealings with a nation, in terms of covenant and accountability, were specifically with Israel. Hebrew Israelites use this and other scriptures to argue that the covenants—particularly the Mosaic Covenant, with its laws and commandments— were not made with other nations.
4. Evidence of Israel’s Unique Covenant Relationship
The Hebrew Israelite perspective asserts that God did not make a covenant with any other nation to obey His laws. The evidence for this view is found throughout Scripture, where God’s unique relationship with Israel is repeatedly emphasized. The covenant promises were given to Abraham, Isaac, and Jacob, and their descendants became the nation of Israel. For example, in Psalm 147:19-20, we read:
“He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not
dealt so with any nation: and as for his judgments, they have not known them.”
(Psalm 147:19-20, KJV) This passage supports the claim that God’s laws and statutes were
exclusively revealed to Israel, reinforcing the idea that no other nation was given this special covenantal responsibility.
In addition, Hebrew Israelites point to other scriptures that show how God regards other nations as insignificant compared to Israel. In Isaiah 40:15, God says: “Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.” (Isaiah 40:15, KJV) This verse emphasizes the comparative worthlessness of other nations in relation to Israel. According to Hebrew Israelites, this signifies that God places His primary focus and love on Israel, while other nations are seen as less significant.
God’s love for Israel is also highlighted in other parts of Scripture. In Deuteronomy 7:6, God
speaks to Israel about His unique love for them:
“For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.” (Deuteronomy 7:6, KJV)
In the New Testament, the theme of God’s special love for Israel continues. Jesus Himself, speaking to the Samaritan woman at the well, says:
“Ye worship ye know not what: we know what we worship: for salvation is of the Jews.”
(John 4:22, KJV)
This statement affirms that salvation, according to Jesus, comes from the Jews, underscoring their special role in God’s plan of salvation. Further emphasizing God’s special love for Israel, we see in Romans 9:4-5:
“Who are Israelites; to whom pertaineth 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, who is over all, God blessed
for ever. Amen.” (Romans 9:4-5, KJV)
This passage highlights Israel’s unique status as the people through whom God’s promises and covenants were given, including the arrival of Christ, the Messiah.
5. Christian Misunderstandings—The Exclusivity of God’s Covenant
One of the hardest concepts for Christians to grasp, according to Hebrew Israelites, is that
God never extends His love or covenant relationship to any other nation in the same way He
has with Israel. There is no verse in the Bible that suggests God loves or has entered into a
covenant with any other nation on the same level. Hebrew Israelites believe that Christianity’s attempt to universalize God’s covenant is a misunderstanding of the Bible.
The concept that God never established a covenant with any other nation besides Israel is a tough pill to swallow for many Christians. However, Hebrew Israelites argue that Scripture
makes this point clear and that their position is supported by numerous passages. For
instance, in Malachi 1:2-3, God specifically states His love for Israel, and His rejection of Esau (representing the Edomites, who are seen as descendants of other nations):
“I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau
Jacob’s brother? saith the Lord: yet I loved Jacob, and I hated Esau; and laid his
mountains and his heritage waste for the dragons of the wilderness.”
(Malachi 1:2-3, KJV)
Here, God specifically states His love for Israel, and His rejection of Esau. The love God
expresses here is exclusive to Israel. Additionally, Hebrew Israelites point to numerous prophetic passages where God promises to judge and even destroy other nations for their mistreatment of Israel. In Zechariah 2:8-9, God speaks of His protection of Israel:
“For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which
spoiled you: for he that toucheth you toucheth the apple of his eye. For, behold, I will
shake mine hand upon them, and they shall be a spoil to their servants: and ye shall
know that the Lord of hosts hath sent me.”(Zechariah 2:8-9, KJV)
In this passage, God is making it clear that those who harm Israel will face His judgment. No other nation is spoken of in the same intimate, protective terms. Hebrew Israelites often ask Christians to show a Bible verse where God says He loves any other nation besides Israel. The challenge remains: there are no verses in the Bible where God expresses love or covenant toward any nation other than Israel. We must understand when God says He loves, He only ever mentions the nation of Israel. We must acknowledge the Scripture and recognize that if God only says He loves Israel and no other nation, we need to take a deeper look into why that is.
6. John 3:16 in Context—Healing Like Moses in the Wilderness
Christians often point to John 3:16 as evidence that Jesus came to save the entire world. However, Hebrew Israelites interpret this verse within the context of Jesus’ conversation with Nicodemus, a teacher of Israel, and the reference to Moses in the wilderness.
In the verses leading up to John 3:16, Jesus says:
“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be
lifted up: That whosoever believeth in him should not perish, but have eternal life.” (John
3:14-15, KJV)
This reference is crucial because it points back to an event in Israel’s history. In the wilderness, when the Israelites were being bitten by poisonous snakes, God instructed Moses to make a bronze serpent and lift it up on a pole. Anyone in Israel who looked upon the serpent was healed (Numbers 21:4-9). According to Hebrew Israelites, this story was about Israel’s healing and deliverance, and Jesus’ reference here suggests a parallel: just as Moses lifted up the serpent to save the Israelites, Jesus would be lifted up to save Israel.
Chapter 3: The Meaning of Gentiles—The Hebrew Israelite and
Christian Perspective
The term “Gentile” holds different meanings in Christian and Hebrew Israelite thought. In this chapter, we will explore the nuances of the term “Gentile” and how it is interpreted in both traditions. We will also examine how the concept of the olive tree in the Bible is tied to Israel’s covenant with God, and how the idea of Gentiles being grafted in can be understood in light of Hebrew Israelite beliefs.
The Christian Understanding of Gentiles
In Christian theology, “Gentiles” typically refers to non-Jewish people—those who are not part of the nation of Israel. The New Testament speaks extensively about the relationship between Gentiles and Jews, particularly in light of Jesus’ mission. Christians believe that through Jesus’ death and resurrection, the Gentiles are offered salvation and inclusion into the promises of God, which were originally given to Israel.
or example, the Apostle Paul writes in Ephesians 2:12-13:
“That at that time ye were without Christ, being aliens from the commonwealth of
Israel, and strangers from the covenants of promise, having no hope, and without
God in the world: But now in Christ Jesus ye who sometimes were far off are made
nigh by the blood of Christ.” ( Ephesians 2:12-13KJV)
This passage emphasizes that Gentiles, who were once distant from the promises of God, can now be brought near through faith in Jesus. Christian theology traditionally sees the inclusion of Gentiles as an expansion of God’s covenant, open to all who believe in Jesus Christ.
The Hebrew Israelite Understanding of Gentiles
For Hebrew Israelites, the term “Gentile” can have a more complex meaning. While it often
refers to non-Israelites, it can also refer to Israelites who have forsaken their faith or adopted the ways of other nations. In Hebrew Israelite thought, individuals who were originally part of the twelve tribes of Israel, but who had become assimilated into the customs, culture, or idolatry of surrounding nations, are sometimes considered “Gentiles.”
A key passage that illustrates this concept is found in Jeremiah 3:6-9, where God speaks of the Northern Kingdom of Israel after they had turned away from Him:
“The LORD said also unto me in the days of Josiah the king, Hast thou seen that
which backsliding Israel hath done? she is gone up upon every high mountain and
under every green tree, and there hath played the harlot… For all the causes
whereby backsliding Israel committed adultery I had put her away, and given her a
bill of divorce.” (Jeremiah 3:6-9 KJV)
In this passage, the Northern Kingdom of Israel (referred to as backsliding Israel) is likened to an adulterous woman who has forsaken her covenant with God. In this state, Israel is said to have become “like the Gentiles,” no longer following the ways of God. For Hebrew Israelites, this period of apostasy is when many of Israel’s people began to live as Gentiles.
Indigenous Peoples of the Americas as the Northern Kingdom
Many Hebrew Israelites teach that the Northern Kingdom of Israel, referred to in scripture as the “Wild Olive Tree,” is primarily composed of the indigenous peoples of the Americas. This belief is supported by 2 Esdras 13:40-45 in the 1611 King James Bible, which speaks of the Northern Kingdom traveling to a new land after being taken captive by the Assyrians:
“Those are the ten tribes, which were carried away prisoners out of their own land
in the time of Osea the king, whom Salmaneser the king of Assyria led away
captive, and he carried them over the waters, and so came they into another land.
But they took this counsel among themselves, that they would leave the multitude
of the heathen, and go forth into a further country, where never mankind dwelt…
that they might there keep their statutes, which they never kept in their own land.”
(2 Esdras 13:40-45, KJV)
Hebrew Israelites interpret this passage to mean that the indigenous peoples of the Americas —often referred to as Native Americans and Mexicans—are descendants of the Northern Kingdom of Israel. They view their migration to an uninhabited land as a fulfillment of this prophecy.
2 Esdras was part of the Bible for approximately 1,500 years before being removed by
Protestant groups during the 19th century. For over a millennium, it was included in the Latin Vulgate, which was the standard Bible used by the Western Church, and was also found in various early Bible manuscripts.
The removal of 2 Esdras and other apocryphal books during the 19th century by Protestant
groups is believed by some to have been a deliberate effort to obscure key truths about the
identity of the Israelites. This removal is seen by Hebrew Israelites as part of a broader effort to hide the true identity of the Israelites, particularly regarding the descendants of the northern kingdom of Israel, including those among the indigenous peoples of the Americas and descendants of the transatlantic slave trade.
The removal of these scriptures contrasts with the warning in Revelation 22:18-19 (KJV):
“For I testify unto every man that heareth the words of the prophecy of this book, If
any man shall add unto these things, God shall add unto him the plagues that are
written in this book: And if any man shall take away from the words of the book of
this prophecy, God shall take away his part out of the book of life, and out of the
holy city, and from the things which are written in this book.”
These actions, primarily led by white Protestant leaders, are viewed by many as an attempt to alter the Bible and suppress knowledge that could reveal the true identity of the Israelites.
Historical support for this belief is found in the writings of James Adair, an 18th-century explorer and trader, who argued in his book “The History of the American Indians that Native Americans” were descendants of the lost tribes of Israel. Adair noted linguistic, cultural, and religious similarities between Native Americans and ancient Israelites. His findings were even presented to President George Washington, further solidifying this theory in the minds of many Hebrew Israelites.
Additionally, Hebrew Israelites assert that the loss of identity suffered by Native Americans
during colonization and slavery mirrors the experience of Israelites who were scattered and
stripped of their heritage during their captivity. They believe that just as Israelite descendants of the transatlantic slave trade are part of the Southern Kingdom, the indigenous peoples of the Americas represent the Northern Kingdom, whom God is now regathering in fulfillment of prophecy.
The Olive Tree: A Symbol of Israel’s Covenant
The olive tree is a powerful biblical metaphor representing Israel and its covenant with God. In Romans 11:17-21, Paul uses the image of the olive tree to explain the relationship between
Israel and the Gentiles:
“And if some of the branches be broken off, and thou, being a wild olive tree, wert
graffed in among them, and with them partakest of the root and fatness of the olive
tree; Boast not against the branches. But if thou boast, thou bearest not the root,
but the root thee… For if God spared not the natural branches, [take heed] lest he
also spare not thee.” (Romans 11:17-21 KJV)
For Hebrew Israelites, the “broken branches” represent Israelites Southern Kingdom who were scattered due to their disobedience, while the wild olive branches symbolize Northern Kingdom Israelites or those Israelites living as Gentiles. The restoration of the olive tree signifies God’s plan to regather and restore the nation of Israel, including both the Northern and Southern Kingdoms. and the nation that has been specifically chosen by God to be grafted as one nation again.
4. Evidence from the Prophets:
The Olive Tree and Israel’s Rejection To understand the meaning of “broken branches” and the olive tree, Hebrew Israelites often turn to the prophets for further insight. For example, in Jeremiah 11:16-17, God refers to Israel as a: “green olive tree,” which was planted by Him but had fallen into disobedience:
“The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the
noise of a great tumult he hath kindled fire upon it, and the branches of it are
broken. For the LORD of hosts, that planted thee, hath pronounced evil against
thee, for the evil of the house of Israel and of the house of Judah, which they have
done against themselves to provoke me to anger in offering incense unto Baal.”
(Jeremiah 11:16-17, KJV)
This passage clearly identifies Israel as the “green olive tree,” a symbol of God’s covenant with His people. However, due to Israel’s sin and idolatry, the branches of the olive tree were broken off. This corresponds directly to the concept in Romans 11 where Paul speaks of branches being broken off due to unbelief. For Hebrew Israelites, this serves as confirmation that the “broken branches” in Paul’s writings are the scattered Israelites who were once part of God’s covenant but have fallen into sin and idolatry, becoming “like Gentiles.”
The breaking off of the branches in Romans 11 and Jeremiah 11 refers specifically to Israel’s
disobedience, not the inclusion of Gentiles in God’s covenant. The broken branches are called Gentiles in the traditional sense, but are actually Israelites who have turned away from God. The olive tree, therefore, remains a symbol of Israel, and the eventual regathering of the broken branches in the last days aligns with the prophetic promise of Israel’s restoration.
The Transatlantic Slave Trade
The transatlantic slave trade is often characterized as involving Africans, but Hebrew Israelites understand the true victims as the descendants of the Southern Kingdom Israelite ( Judah, Benjamin and Levi), not Africans. According to their belief, these Israelites fled Jerusalem after its fall in 70 AD and sought refuge in Africa, where they were eventually captured by Africans and sold into slavery. This view is rooted in biblical prophecies, particularly in Deuteronomy 28, which foretold the scattering and enslavement of the Israelites. Hebrew Israelites assert that those enslaved during the transatlantic trade were not native Africans, but Israelites, fulfilling these biblical prophecies.
Joel Verse 1-2:
“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat…”
- The prophecy discusses the restoration of Judah and Jerusalem, tied to the regathering of the Israelites and God’s judgment upon nations for their treatment of His people.
- “All nations” refers broadly to all gentile kingdoms surrounding scattered Israelites, suggesting a global context of judgment, though the specific nations Israel faced.
Joel Verse 3-4:
“And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine?”
-
Tyre and Zidon
- Ancient Identity: Phoenician city-states, known for their maritime trade and wealth, located in modern-day Lebanon.
- Modern Identity: Tyre (now called Sour) and Sidon are cities in Lebanon.
-
Coasts of Palestine
- Ancient Identity: Philistia, a region inhabited by the Philistines, who were traditional enemies of Israel.
- Modern Identity: The Gaza Strip and parts of modern-day Israel and Palestine.
Joel Verse 6:
“The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.”
- Grecians
- Ancient Identity: This term refers to the Hellenistic Greeks. During the time of Joel, “Grecians” (Hebrew: Yavan) symbolized the rising power of the Greek-speaking peoples, particularly the Macedonians, who would later conquer vast regions under Alexander the Great (4th century BCE).
- Alexander the Great’s Era: The Macedonian empire expanded Greek influence across Egypt, Persia, and parts of India.
- Modern Identity: Greece and its people are the successors to the ancient Greeks. However, culturally, the term “Grecian” in this passage may also represent the broader influence of Western civilizations shaped by Greek and Roman ideologies.
-
Modern European Classification:
- In today’s terms, the ancient Greeks are often associated with the European or “white” category.
Modern classification identifies these groups—Greeks, Romans, and later Europeans—as part of what is now broadly termed the “white” category. This reflects their cultural and geographical association with the European continent, which, over time, came to dominate global systems of power, trade, and influence. Thus, the prophecy highlights both the historical realities and the spiritual reckoning for the injustices inflicted upon the Israelites by these nations.
Joel Verse 7-8:
“Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head. And I will sell your sons and your daughters into the hand of the children of Judah…”
This reflects God’s promise to reverse the captivity and oppression inflicted upon Israel, with retribution on those who enslaved them.
In conclusion, the predominant Israelites mentioned in Joel 3:6, who were sold into slavery, were historically subjected to displacement and enslavement by ancient powers that included the Greeks, Romans, and other European groups. These ancient civilizations, often referred to as Grecians or Yavan in the biblical context, played a significant role in the transference of enslaved peoples.
5. Israel’s Restoration:
The Reconciliation of the Two Sticks In Ezekiel 37:16-22, the Lord promises to reunite the divided nation of Israel:
“Behold, I will take the children of Israel from among the heathen, whither they be
gone, and will gather them on every side, and bring them into their own land: And I
will make them one nation in the land upon the mountains of Israel; and one king
shall be king to them all.” (Ezekiel 37:21-22, KJV)
This prophecy speaks of the regathering and reunification of Israel, symbolized by two sticks being joined together. One stick represents the Northern Kingdom (Ephraim), and the other represents the Southern Kingdom (Judah). These two divided parts of Israel will be brought back together, fulfilling the promise of Israel’s complete restoration.
For Hebrew Israelites, this regathering emphasizes that God has not forsaken His people and will one day bring them back to the land promised to their forefathers.
The broken branches mentioned in Romans 11 are therefore understood as the scattered Israelites, who will be reunited with their fellow Israelites in the last days.
6. Conclusion:
Israel’s Reunification and the Gentile Inclusion
Christians often interpret the term “Gentile” as referring to those who are not Israelites. According to this understanding, Gentiles are people outside the nation of Israel who are invited to partake in God’s promises through faith in Jesus Christ. This concept of Gentiles being “grafted in” reflects the belief in an expansion of God’s covenant, extending the blessings of Israel to all who believe.
However, Scripture paints an accurate picture, indicating that “Gentiles” can also refer to Israelites who had forsaken God. These Israelites were scattered among the nations and referred to as Gentiles due to their disobedience and exile. Jesus’ mission, as clarified in the Gospels, was not for those who are true Gentiles, but for the “lost sheep of the house of Israel” (Matthew 15:24). This understanding is supported by Jesus’ directive to spread the word to the “four corners of the earth,” highlighting the scattering of Israel (Isaiah 11:12).
The prophetic promise of reunification is further underscored in passages such as Ezekiel 37:21-22, where God declares His intention to gather the scattered Israelites and make them one nation again. Jesus’ role as the Messiah was central to this mission of restoration, calling the dispersed Israelites back to covenant faithfulness and redeeming them from their estrangement.
For Hebrew Israelites, however, the concept of Gentiles is more complex. They believe that
Israelites who forsake God and adopt the customs of other nations can become like Gentiles. This is not about Gentiles replacing Israel, but about Israelites who have turned away from their covenant with God and acted like Gentiles.
A key scripture that supports this belief is Hosea 8:8, where God describes Israel’s actions as akin to those of Gentiles: “Israel is swallowed up: now shall they be among the Gentiles, as a vessel wherein is no pleasure.” (Hosea 8:8, KJV)
In this passage, God speaks of Israel being “among the Gentiles” because of their sin and
disobedience. They have become like the Gentiles in the sense that they have forsaken their
unique covenant relationship with God. For Hebrew Israelites, this signifies that the people of Israel, through their disobedience, were scattered among the nations and lived like the Gentiles, no longer acting in accordance with God’s law.
( Read Ezekiel 37:1-14 kjb)
Thus, while Christians understand Gentiles as non-Israelites being brought into God’s covenant, Hebrew Israelites view Gentiles as those who have forsaken the God of Israel, believing Jesus came to graft back in the Israelites who took on the customs of the heathen.
The Fall of Jerusalem and the Transatlantic Slave Trade
Hebrew Israelites also emphasize the role of slavery in the loss of identity among their people. When Jerusalem fell in 70 AD, many Israelites fled to Africa to escape Roman persecution. According to Hebrew Israelite teachings, these Israelites lived in Africa until they were captured and sold into slavery by African nations to European traders during the transatlantic slave trade.
This history is used to distinguish Hebrew Israelites from Africans, as they argue that Israelites were merely sojourners in Africa rather than indigenous to the continent. This belief is supported by prophecies in Deuteronomy 28:68, which Hebrew Israelites interpret as describing the transatlantic slave trade:
“And the LORD shall bring thee into Egypt again with ships, by the way whereof I
spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto
your enemies for bondmen and bondwomen, and no man shall buy you.” (Deuteronomy 28:68 KJV)
Hebrew Israelites see this as a clear indication of their identity and the fulfillment of biblical prophecy regarding the curses of disobedience. Deuteronomy 28:68, is central to many Hebrew Israelites’ understanding of their identity and their interpretation of biblical prophecy. Here’s how it’s often explained in Hebrew Israelite
teachings:
1. Egypt as a Metaphor for Bondage
In this context, “Egypt” is not interpreted as the physical land of Egypt but as a symbol of
slavery or bondage. This is supported by other scriptures like Exodus 20:2, where Egypt
is referred to as “the house of bondage.”
2. “With Ships”
This phrase is often linked to the transatlantic slave trade, where millions of Israelites
were transported to the Americas and other parts of the world in ships. Hebrew Israelites
view this as a literal fulfillment of the prophecy.
3. “By the way whereof I spake unto thee, Thou shalt see it no more again”
This is understood to mean that the Israelites would not return to their homeland in the
same manner they left.
4. “Ye shall be sold unto your enemies for bondmen and bondwomen”
This part aligns with the historical accounts of enslaved Israelites being sold into slavery
and scattered.
5. “And no man shall buy you”
While it might seem contradictory at first glance, “buy” is often explained as “redeem” in
this context. It implies that no one would rescue or free them from their condition of
enslavement.
Deuteronomy Chapter 28, along with others in the same chapter, forms a significant part of the theological framework used to argue for the Hebrew Israelite identity.
Key Prophecies About Israel Being Scattered
1. Deuteronomy 28:64-68
● Verse:
“And the LORD shall scatter thee among all people, from the one end of the earth
even unto the other; and there thou shalt serve other gods, which neither thou nor
thy fathers have known, even wood and stone.” (Deuteronomy 28:64, KJV)
Deuteronomy 28:68:
This chapter contains the blessings for obedience and the curses for disobedience.
These verses specifically describe how Israel would be scattered across the earth as a
consequence of breaking the covenant.
2. Leviticus 26:33
● Verse:
“And I will scatter you among the heathen, and will draw out a sword after you: and
your land shall be desolate, and your cities waste.”
Context:
Leviticus 26 outlines the blessings for obedience and the punishments for disobedience,
including the scattering of Israel among the nations.
3. Ezekiel 12:15
● Verse:
“And they shall know that I am the LORD, when I shall scatter them among the
nations, and disperse them in the countries.”
Context:
God warns Israel through Ezekiel that because of their rebellion, they will be scattered
into foreign lands, serving as a sign of His judgment.
4. Jeremiah 9:16
● Verse:
“I will scatter them also among the heathen, whom neither they nor their fathers
have known: and I will send a sword after them, till I have consumed them.”
Context:
This prophecy is part of Jeremiah’s lament over the sinful condition of Judah, where God
declares judgment by scattering the people among nations they have never known.
5. Jeremiah 18:17
● Verse:
“I will scatter them as with an east wind before the enemy; I will shew them the
back, and not the face, in the day of their calamity.”
Context:
Jeremiah reiterates God’s promise to scatter Israel due to their persistent rebellion and
idolatry.
6. Isaiah 11:11-12
● Verses:
“And it shall come to pass in that day, that the Lord shall set his hand again the
second time to recover the remnant of his people… and shall assemble the outcasts
of Israel, and gather together the dispersed of Judah from the four corners of the
earth.”
Context:
While this passage speaks of the regathering, it confirms that Israel had been dispersed
to the “four corners of the earth.”
7. Hosea 8:8
● Verse:
“Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein
is no pleasure.”
Context:
Hosea prophesies that Israel would be scattered among the Gentiles due to their sin and
idolatry, losing their distinction as God’s people.
8. Amos 9:9
● Verse:
“For, lo, I will command, and I will sift the house of Israel among all nations, like as
corn is sifted in a sieve, yet shall not the least grain fall upon the earth.”
Context:
God foretells the scattering of Israel but also assures that His people will not be
completely destroyed.
9. Nehemiah 1:8
● Verse:
“Remember, I beseech thee, the word that thou commandedst thy servant Moses,
saying, If ye transgress, I will scatter you abroad among the nations.”
Context:
Nehemiah recalls God’s warning through Moses, acknowledging the fulfillment of the
prophecy of scattering due to disobedience.
10. Ezekiel 20:23
● Verse:
“I lifted up mine hand unto them also in the wilderness, that I would scatter them
among the heathen, and disperse them through the countries.”
Context:
God declares to Ezekiel that Israel’s rebellion in the wilderness would lead to their
eventual scattering among the nations.
11. Zechariah 7:14
● Verse:
“But I scattered them with a whirlwind among all the nations whom they knew not:
thus the land was desolate after them, that no man passed through nor returned: for
they laid the pleasant land desolate.”
Context:
This prophecy reflects on Israel’s disobedience, resulting in their scattering among
unknown nations and the desolation of their homeland.
12. Psalm 106:27
● Verse:
“To overthrow their seed also among the nations, and to scatter them in the lands.”
Context:
This psalm recounts Israel’s history of rebellion and the consequences of being
scattered among the nations as divine punishment.
13. Daniel 9:7
● Verse:
“O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at
this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all
Israel, that are near, and that are far off, through all the countries whither thou hast
driven them, because of their trespass that they have trespassed against thee.”
Context:
Daniel acknowledges the fulfillment of God’s warnings that Israel would be scattered
across nations due to their sins.
Conclusion
For Christians, “Gentile” typically refers to non-Israelites welcomed into God’s covenant through faith in Jesus Christ. For Hebrew Israelites, the term also encompasses non-Israelites and, in many cases, Israelites who have lost their identity and covenant status through disobedience or cultural assimilation—a perspective supported by various scriptures.
Hebrew Israelites believe that Jesus’ mission was to regather the scattered descendants of
Israel—including the indigenous peoples of the Americas, whom they identify as the Northern Kingdom of Israel, and the descendants of those taken in the transatlantic slave trade, identified as the Southern Kingdom of Judah. They teach that this regathering fulfills biblical prophecy, such as the promise made to Abraham, Isaac, and Jacob, and aligns with scriptures describing the olive tree as a symbol of Israel’s covenant.
This interpretation emphasizes the prophetic restoration of the divided kingdoms of Israel and Judah, uniting all of God’s chosen people. For Hebrew Israelites, the scattering and eventual regathering affirm Israel’s central role in God’s plan of salvation and the fulfillment of His covenant promises.
Chapter 4: The New Covenant—The Hebrew Israelite Perspective
For Hebrew Israelites, the New Covenant is a promise given exclusively to the nation of Israel. While Christians understand the New Covenant as an inclusive agreement for all people, Hebrew Israelites interpret the Bible’s teachings differently, viewing the New Covenant as a restoration and renewal of God’s covenant with Israel alone. This chapter will explain the Hebrew Israelite understanding of the New Covenant and provide scriptural support for their perspective.
1. The New Covenant Is for Israel Alone
The core belief of Hebrew Israelites is that the New Covenant was promised specifically to the house of Israel and the house of Judah, not to the Gentiles or the nations. They point to key scriptures such as Jeremiah 31:31-33 to support this view:
“Behold, the days come, saith the LORD, that I will make a new covenant with the
house of Israel and with the house of Judah: Not according to the covenant that I
made with their fathers in the day that I took them by the hand to bring them out of
the land of Egypt; which my covenant they brake, although I was an husband unto
them, saith the LORD: But this shall be the covenant that I will make with the house
of Israel; After those days, saith the LORD, I will put my law in their inward parts,
and write it in their hearts; and will be their God, and they shall be my people.”
(Jeremiah 31:31-33, KJV)
This passage explicitly mentions that the New Covenant is made with the house of Israel and the house of Judah—the two divided kingdoms of Israel. The promise is not extended to other nations or Gentiles. For Hebrew Israelites, this is clear evidence that the New Covenant pertains only to Israel, and it is focused on the restoration of the twelve tribes of Israel, which were scattered due to their disobedience to God.
In this understanding, the New Covenant is viewed as a renewal of Israel’s special relationship with God, where His laws are written on their hearts and minds, marking a deep, internal transformation that leads to their spiritual restoration.
2. The New Covenant as a Promise of Restoration for Israel
Hebrew Israelites believe that the New Covenant includes the physical and spiritual restoration of Israel. The broken relationship between Israel and God, caused by sin and idolatry, will be healed through the New Covenant. The broken tribes of Israel, scattered around the world due to their disobedience, will be gathered back together and restored to their rightful place as God’s chosen people. For example, in Ezekiel 36:24-28, God speaks of regathering Israel from the nations and giving them a new heart and spirit:
“For I will take you from among the heathen, and gather you out of all countries,
and will bring you into your own land. Then will I sprinkle clean water upon you, and
ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
A new heart also will I give you, and a new spirit will I put within you: and I will take
away the stony heart out of your flesh, and I will give you an heart of flesh. And I will
put my spirit within you, and cause you to walk in my statutes, and ye shall keep my
judgments, and do them. And ye shall dwell in the land that I gave to your fathers;
and ye shall be my people, and I will be your God.” (Ezekiel 36:24-28, KJV)
This passage, like Jeremiah 31, speaks to the spiritual and physical restoration of Israel. God promises to regather Israel from the nations and purify them, giving them a new heart and spirit. This act of restoration is central to the New Covenant, according to Hebrew Israelites, and is seen as a promise to Israel, not to the Gentiles.
3. The New Covenant in Hebrews—A Reference to Israel In the book of Hebrews, the
New Covenant is again linked to the house of Israel and Judah. The author of Hebrews
quotes Jeremiah 31 to show that the New Covenant is a continuation of the promises
made to Israel:
“For finding fault with them, he saith, Behold, the days come, saith the LORD, when
I will make a new covenant with the house of Israel and with the house of Judah:
Not according to the covenant that I made with their fathers in the day when I took
them by the hand to lead them out of the land of Egypt; because they continued not
in my covenant, and I regarded them not, saith the Lord. For this is the covenant
that I will make with the house of Israel after those days, saith the Lord; I will put my
laws into their mind, and write them in their hearts: and I will be to them a God, and
they shall be to me a people.” (Hebrews 8:8-10, KJV)
Again, the covenant is described as being made with the house of Israel and the house of
Judah. There is no mention of the Gentiles or other nations in this passage. For Hebrew
Israelites, this reinforces the belief that the New Covenant is focused on the restoration of Israel and is not an agreement made with all people, as Christians believe.
4. The Significance of the New Covenant for Hebrew Israelites
For Hebrew Israelites, the New Covenant signifies the fulfillment of God’s promises to the Israelites. It is seen as the means by which Israel will be restored to their rightful place as the chosen people of God, and where they will experience a renewed, intimate relationship with Him. The covenant is not just about spiritual renewal; it is also about the regathering of the twelve tribes of Israel, their return to the land promised to their ancestors, and the
re-establishment of the Kingdom of Israel. In Ezekiel 37:21-22, God promises to reunite the divided kingdom of Israel:
“And say unto them, Thus saith the Lord GOD; Behold, I will take the children of
Israel from among the heathen, whither they be gone, and will gather them on every
side, and bring them into their own land: And I will make them one nation in the land
upon the mountains of Israel; and one king shall be king to them all.” (Ezekiel
37:21-22, KJV)
This regathering and reunification of Israel is a core component of the New Covenant for
Hebrew Israelites. They believe that God has not forsaken Israel, and the New Covenant is the means by which Israel will be spiritually and physically restored to their land and their
relationship with God.
5. Understanding Identity in Scripture: The Woman at the Well, Paul, and
Pentecost
One of the common misunderstandings in Christianity is the identity of certain figures in the Bible and how they relate to Israel. Hebrew Israelites emphasize that many individuals assumed to be Gentiles in the New Testament are, in fact, Israelites. This has significant implications for understanding who God’s promises are directed to and how the New Covenant applies.
The Woman at the Well: A Samaritan, but an Israelite
The story of the woman the well in John 4 is often interpreted by Christians as a moment
when Jesus interacts with a Gentile. However, Hebrew Israelites argue that the woman was
actually an Israelite. In her conversation with Jesus, she identifies her lineage by saying:
“Art thou greater than our father Jacob, which gave us the well, and drank thereof
himself, and his children, and his cattle?” (John 4:12, KJV)
By referring to “our father Jacob,” the woman at the well is making a clear claim to descent from the patriarch Jacob, who is also known as Israel. This suggests that she was not a Gentile, but rather an Israelite, specifically from the Northern Kingdom, which had intermingled with non-Israelite populations over the centuries. Despite being called a Samaritan, she identifies herself with the heritage of Israel.
Paul’s Dual Identity: A Roman Citizen and an Israelite
The Apostle Paul is another example of mistaken identity in the New Testament. Although Paul refers to himself as a Roman citizen, he is very clear about his true heritage:
“For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.”
(Romans 11:1, KJV)
Paul’s Roman citizenship was a legal status, but his ethnic and spiritual identity remained tied to Israel. Hebrew Israelites emphasize that this distinction is important because it highlights how someone can have a Gentile identity by nationality or culture (like Paul’s Roman status) but still be an Israelite by blood. This is crucial to understanding how Hebrew Israelites perceive identity, which is based on lineage and the covenant promises given to the descendants of Abraham, Isaac, and Jacob.
Pentecost: The Holy Spirit Given to Israelites, Not Gentiles
During the Pentecost, Christians often teach that the Holy Spirit was poured out on believers of all nations, implying a universal inclusion of Gentiles. However, Hebrew Israelites argue that the scriptures clarify the recipients of the Holy Spirit during this event. In Acts 2:5, it is stated:
“And there were dwelling at Jerusalem Jews, devout men, out of every nation under
heaven.” (Acts 2:5, KJV)
The context indicates that these were Jews—Israelites—who had been living in various nations but had come to Jerusalem. These were descendants of Israel who had been
scattered among the nations and were now returning. The Holy Spirit
was poured out specifically upon them, demonstrating that the covenant promises and the
outpouring of the Spirit were still directed toward Israel.
6. Identity Beyond Skin Color: The Hebrew Israelite Perspective
Contrary to popular misconceptions, Hebrew Israelites do not judge identity based on physical appearance or skin color. Due to centuries of captivity, exile, and scattering, the physical appearance of Israelites has diversified. Hebrew Israelites believe that an Israelite can look like someone from any nation because the seed of Israel has been dispersed worldwide.
The Seed of the Father Determines Heritage
According to Hebrew Israelite beliefs, a person’s heritage is determined by the seed of the father, not the mother. This concept is drawn from the biblical principle that lineage and inheritance follow the paternal line. They use an analogy of an apple seed to illustrate this idea: no matter where you plant an apple seed, whether in America, Asia, or Africa, it will always produce an apple tree.
Similarly, the seed of Abraham, Isaac, and Jacob—regardless of where it has been scattered—remains Israelite.
This emphasis on the seed of the father aligns with the promise God made to Abraham, Isaac, and Jacob. It is not about physical appearance but about the covenant that God established through a specific lineage. For example, while Abraham had other children, like Ishmael, the promise was only passed down through Isaac because Isaac was the child of promise:
“But, as then he that was born after the flesh persecuted him that was born after the
Spirit, even so it is now.” (Galatians 4:29, KJV)
Hebrew Israelites stress that Ishmael, though a son of Abraham, was considered a child “after the flesh” and not the child of the covenant. Only through Isaac was the covenant confirmed, and this continued with Jacob, whose descendants form the twelve tribes of Israel. The promises made to Israel were specific to this lineage, reinforcing the idea that God’s covenantal relationship is rooted in descent from Jacob’s seed.
5. Conclusion
In conclusion, Hebrew Israelites believe that the New Covenant is not for all
people, but is exclusively for the house of Israel and the house of Judah. They
understand the New Covenant as a promise of restoration, both spiritually and physically,
to the twelve tribes of Israel.
Scriptures like Jeremiah 31:31-33, Ezekiel 36:24-28, and
Hebrews 8:8-10 are cited to support their belief that the covenant was
always intended for Israel, and that the ultimate fulfillment of this covenant will be the
restoration of Israel as God’s chosen people.
For Hebrew Israelites, the New Covenant is not about the inclusion of Gentiles, but about the regathering and spiritual renewal of Israel. The promise of the New Covenant is therefore seen as a critical part of God’s plan to restore His people, Israel, to their rightful place in His covenantal relationship.
Chapter 5: The Role of Gentiles in the Bible According to
Scripture
The Bible presents a clear distinction between Israel and the other nations, often referred to as Gentiles. According to Hebrew Israelites, this separation is divinely ordained and has prophetic implications. Throughout the scriptures, the roles of Israel and the Gentiles are outlined, with a particular focus on Israel’s covenantal relationship with God and the future position of the Gentile nations. This chapter will explore how the Bible differentiates between Israel and Gentiles and what it says about the Gentiles’ roles in relation to Israel.
1. The Separation of Israel and the Nations in the Law
In the Old Testament, God makes a clear distinction between Israel and the Gentile nations. In Leviticus 25:44-46, the roles of Gentiles as servants are explicitly outlined:
“Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the
heathen that are round about you; of them shall ye buy bondmen and bondmaids.
Moreover of the children of the strangers that do sojourn among you, of them shall
ye buy, and of their families that are with you, which they begat in your land: and
they shall be your possession. And ye shall take them as an inheritance for your
children after you, to inherit them for a possession; they shall be your bondmen for
ever: but over your brethren the children of Israel, ye shall not rule one over another
with rigour.” (Leviticus 25:44-46, KJV)
This passage is often cited by Hebrew Israelites to emphasize that, from the beginning, God distinguished between Israelites and Gentiles, assigning different roles and responsibilities. While Gentiles were permitted to be bondservants, Israelites were to remain free and equal under God’s covenant, without being subject to servitude from each other.
2. God’s Wisdom and Israel’s Uniqueness Among the Nations
The Old Testament also highlights Israel’s unique status as God’s chosen people. In Deuteronomy 4:6-8, God instructs Israel that their obedience to His laws would set them apart from the nations:
“Keep therefore and do them; for this is your wisdom and your understanding in the
sight of the nations, which shall hear all these statutes, and say, Surely this great
nation is a wise and understanding people. For what nation is there so great, who
hath God so nigh unto them, as the LORD our God is in all things that we call upon
him for? And what nation is there so great, that hath statutes and judgments so
righteous as all this law, which I set before you this day?” (Deuteronomy 4:6-8, KJV)
This passage underscores that Israel was intended to be a model of righteousness and wisdom to the surrounding nations, further solidifying the distinction between Israel and the Gentiles.
3. The Future Role of Gentiles: Servants and Handmaids
The Hebrew Bible contains several prophecies about the future role of Gentiles in relation to Israel. One key passage is Isaiah 14:1-2, which speaks about Gentiles serving Israel in the
future:
“For the LORD will have mercy on Jacob, and will yet choose Israel, and set them
in their own land: and the strangers shall be joined with them, and they shall cleave
to the house of Jacob. And the people shall take them, and bring them to their
place: and the house of Israel shall possess them in the land of the LORD for
servants and handmaids: and they shall take them captives, whose captives they
were; and they shall rule over their oppressors.” (Isaiah 14:1-2, KJV)
This passage is interpreted by Hebrew Israelites as a prophetic declaration that the Gentile
nations will ultimately serve Israel. It is seen as a reversal of the historical roles where Israel was subjected to other nations.
4. The Gates of the Kingdom and the Absence of Gentiles
The vision of the New Jerusalem in the Book of Revelation provides further insight into the roles of Israel and Gentiles in the Kingdom of Heaven. In Revelation 21:12, the description of the city’s gates makes it clear that they are exclusively named after the 12 tribes of Israel:
“And had a wall great and high, and had twelve gates, and at the gates twelve
angels, and names written thereon, which are the names of the twelve tribes of the
children of Israel.” (Revelation 21:12, KJV)
This notable detail reinforces the Hebrew Israelite belief that the Kingdom of Heaven is centered on the descendants of Israel, with no gates or named access points provided for Gentile nations. Instead, Gentiles are viewed as being outside the city, contributing their wealth to it but not being equal participants. The exclusivity of Israel’s role in the Kingdom is further emphasized by the enumeration of the 144,000 sealed in Revelation 7:4-8:
“And I heard the number of them which were sealed: and there were sealed an
hundred and forty and four thousand of all the tribes of the children of Israel. Of the
tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed
twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of
Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve
thousand. Of the tribe of Manasses were sealed twelve thousand. Of the tribe of
Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve
thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of
Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve
thousand. Of the tribe of Benjamin were sealed twelve thousand.” (Revelation 7:4-8 kjv)
This passage explicitly identifies the 144,000 as 12,000 from each of the 12 tribes of Israel,
directly descended from Abraham, Isaac, and Jacob. This detailed enumeration contradicts the notion of a “spiritual Israel” that includes Gentiles, as it clearly states these are literal Israelites, fulfilling God’s covenantal promises. The sealing of the 144,000 is seen by Hebrew Israelites as evidence of God’s continued faithfulness to His covenant with Abraham. In Genesis 17:7, God promises Abraham:
“And I will establish my covenant between me and thee and thy seed after thee in
their generations for an everlasting covenant, to be a God unto thee, and to thy
seed after thee.” (Genesis 17:7 kjb) The sealing of the 144,000 demonstrates the fulfillment of this promise and showcases the centrality of Israel in God’s ultimate plan for redemption. Following this, Revelation 7:9 mentions a “great multitude”:
“After this I beheld, and, lo, a great multitude, which no man could number, of all
nations, and kindreds, and people, and tongues, stood before the throne, and
before the Lamb, clothed with white robes, and palms in their hands.” (Revelation 7:9 kjb)
While some interpret this great multitude as representing Gentiles, Hebrew Israelites argue that it refers to the scattered Israelites among the nations, who also come to believe in the Messiah. This view aligns with the prophecy in Hosea 1:10:
“Yet the number of the children of Israel shall be as the sand of the sea, which
cannot be measured nor numbered; and it shall come to pass, that in the place
where it was said unto them, Ye are not my people, there it shall be said unto them,
Ye are the sons of the living God.” (Hosea 1:10 kjb)
The gathering of this multitude fulfills the promise of restoration and redemption for all Israelites, whether from the 12 tribes in the land or those scattered among the nations.
Lastly, Revelation 21:24-26 underscores that Gentiles will play a subordinate role, bringing their wealth and honor into the Kingdom but not being its central inheritors:
“And the nations of them which are saved shall walk in the light of it: and the kings
of the earth do bring their glory and honour into it. And the gates of it shall not be
shut at all by day: for there shall be no night there. And they shall bring the glory
and honour of the nations into it.” (Revelation 21:24-26 kjb)
For Hebrew Israelites, this passage illustrates that while Gentiles may serve and honor the
Kingdom, their role remains secondary to that of the children of Israel, whose inheritance is directly tied to their lineage and covenantal promises.
5. The Real Jews and the Restoration of Israel
According to Hebrew Israelites, the prophecy of the gathering of Israel has not yet been fulfilled, which casts doubt on the identity of the Jews currently in the land of Israel. In Revelation 2:9 and 3:9, the Bible speaks about those who claim to be Jews but are not:
“I know thy works, and tribulation, and poverty, (but thou art rich) and I know the
blasphemy of them which say they are Jews, and are not, but are the synagogue of
Satan.” (Revelation 2:9, KJV)
“Behold, I will make them of the synagogue of Satan, which say they are Jews, and
are not, but do lie; behold, I will make them to come and worship before thy feet,
and to know that I have loved thee.” (Revelation 3:9, KJV)
For Hebrew Israelites, these verses are seen as a direct reference to those who falsely claim
Jewish identity. They believe the true Israelites have not yet been fully restored to their land.
The fulfillment of prophecies like those in Isaiah 11:11-12, which speak of God gathering His
people from the four corners of the earth, has not yet come to pass. According to Hebrew
Israelites, these prophecies will be fulfilled when the true descendants of Israel are brought
back to the land, under the rulership of God.
Psalm 83 is a prayer in which the psalmist, Asaph, calls upon God to act against the nations that have conspired to destroy Israel. Here is a breakdown of the meaning of the verses:
Psalm 83 Verse 1: “Keep not thou silence, O God: hold not thy peace, and be not still, O God.”
- The psalmist is urgently asking God not to remain silent or passive in the face of Israel’s enemies. The request is for God to intervene and act on behalf of His people, emphasizing the dire need for His help.
Psalm 83 Verse 2: “For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.”
- This verse describes the enemies of Israel as being in an uproar, openly defying and opposing God. “Lifting up the head” suggests arrogance and boldness, as these enemies are not only hostile to Israel but to God Himself.
Psalm 83 Verse 3: “They have taken crafty counsel against thy people, and consulted against thy hidden ones.”
- The enemies are plotting deceitfully and with cunning, specifically targeting God’s people. The term “hidden ones” may refer to those faithful to God, possibly a reference to those who are protected or set apart by God, like the remnant of Israel.
Psalm 83 Verse 4: “They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.”
- The enemies of Israel are conspiring to completely erase Israel’s existence as a nation, with the goal of wiping out their identity and removing the name of Israel from memory. This reflects their desire to annihilate God’s people and their heritage.
Psalm 83 Verse 5: “For they have consulted together with one consent: they are confederate against thee:”
- The enemies have united in a common cause, working together with one mind and purpose. Their collective conspiracy is not just against Israel but ultimately against God Himself, showing their total opposition to God’s will and His people.
Psalm 83
Psalm 83 expresses a deep plea for God’s intervention as various nations, united in a confederacy, plot the destruction of Israel. The psalmist emphasizes the urgency of God’s action against these hostile forces that seek to destroy Israel’s existence, identity, and relationship with God. It is a call for justice, divine intervention, and the preservation of God’s chosen people in the face of overwhelming opposition.
Conclusion: The Role of Gentiles in God’s Plan
From a Hebrew Israelite perspective, the Bible consistently places Israel at the center of
God’s covenantal promises, while assigning a distinct and secondary role to the Gentile
nations. The prophecies of Isaiah and other biblical texts suggest that Gentiles will
eventually serve Israel, bringing their wealth and resources to God’s chosen people. This
vision aligns with the ultimate fulfillment of God’s promises to Israel and the restoration of
His covenant people, highlighting the unique role that Israel plays in biblical prophecy and
eschatology.
Notable Video Showing Israelites Source Reference
Yahawah Loves You Scatter Sheep
https://www.youtube.com/watch?v=Ej7zmf30iu0
https://www.youtube.com/watch?v=wRBi6KGCAsM
https://www.youtube.com/watch?v=H0UOxj9XCxE