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TruthVid's 100 Proofs that the Israelites were White, Part 58
We have recently discussed several of these 100 Proofs which were related to the facts that the children of Israel would be scattered, and then regathered into their own land, which is found in Europe, and there they would receive reconciliation to Yahweh through Christ. These proofs were manifested in our interpretations of the opening of the little book in Revelation chapter 10, the two witnesses of Revelation chapter 11, and the destiny and plight of the woman in the wilderness in Revelation chapter 12, where that same woman had later become a whore in Revelation chapter 17. This situation explains the circumstances of our world today. Now we shall move on to another related subject of prophesy, which explains why even though they were given and they would fulfill such promises, they would nevertheless remain blind as they fulfilled them. This blindness would persist in spite of the teachings of the apostles.
Before we begin, it must be explained that there are two blindnesses prophesied in Scripture. The first and more commonly discussed is the blindness of the inhabitants of Jerusalem found in Isaiah chapter 6. There we read, in part, where Yahweh is instructing Isaiah by way of a seraphim: “9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. 11 Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, 12 And the LORD have removed men far away, and there be a great forsaking in the midst of the land.”
Now this prophecy was given upon the death of Uzziah king of Judah some time around 742 BC. In the first 5 chapters of his book Isaiah had been prophecying specifically against the people of Judah and Jerusalem, and since he noted the death of Uzziah at the beginning of chapter 6, the people of Jerusalem must also have been the subject of this prophecy since the context has not broken since he mentioned them once again at the beginning of chapter 5. By the end of Uzziah’s rule the Assyrians were already beginning to take into captivity at least some of the children of Israel of the ten northern tribes, but they had not yet reached Judah. It would be nearly forty years to the siege of Jerusalem by the Assyrians under Sennacherib, and the captivity of much of Judah, but Jerusalem itself would not be destroyed until about 586 BC. At the end of Isaiah chapter 6 there is a promise that some of Judah would return, where we read, in the King James Version: “13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.” This translation is obscure, and I would translate it to read: “Yet a tenth will return to be kindled, like a terebinth, and like an oak. Because by its felling is a monument, in the holy seed is a monument.”
So we see that Isaiah had prophesied that Judah and Jerusalem would become desolate and uninhabited, but that a tenth of those taken into captivity would ultimately return and become a monument. So around 521 BC approximately forty two thousand men of Judah did return with Zerubbabel, and a few thousand more in the days of Nehemiah and Ezra after him, to rebuild the city and the temple. While the words concerning blindness were fulfilled so that the city would become desolate, they were also fulfilled again so that it could become a monument, and that happened when it was destroyed by the Romans following the Passion of the Christ.
So in John chapter 12, the apostle John cited those same words from Isaiah chapter 6 in relation to the people of Jerusalem of his own time, and he mentioned Isaiah’s vision in that chapter, where he wrote, speaking of Christ: “ 37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.” In that last verse John was referring to Isaiah 6:1 where the prophet wrote: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.”
So it is fair to interpret Isaiah 6:13 as explaining that the remnant which returned to Jerusalem, which was perhaps a tenth of the original inhabitants taken into captivity, would grow like a tree, and then be kindled, or tried, and they would fall, but with their fall in the holy seed there would be a monument. This is precisely what had happened in Judaea with Yahshua Christ and the eventual destruction of the city, as Christ Himself is the monument. But to facilitate this, Yahweh had blinded their eyes so that His Word could be fulfilled. So even those who did believe Christ did not act in His defense, as John went on to explain in that same place that “42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.” So they believed, but they were also blinded in that manner.
The blindness of the inhabitants of Judah and Jerusalem was so that the Word of God could be fulfilled, as He had to die at the hands of His enemies so that He could redeem His people. Yet His people would also be blind, but with a different sort of blindness. They would become blind as to who they were, and forget their past as Israel.
73) The Blindness of Israel
In Deuteronomy chapter 28 blindness is listed among the consequences of disobedience, where we read: “28 The LORD shall smite thee with madness, and blindness, and astonishment of heart: 29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.” So this is a national disobedience, affecting all of the people, and not a merely personal blindness. When a nation is sinful the righteous suffer along with the wicked, as we see in the punishment of Jerusalem where it says in Ezekiel chapter 21, in part, that “4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north.”
In Isaiah chapter 29 there is a prophecy of blindness by which men would not even be able to understand Scripture, where we read: “10 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. 11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: 12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.” This too is a prophecy of our Bible, as that is the way in which men have received the “vision of all”, the records of the prophets and kings of ancient Israel. So men would have Bibles but they would not be able to understand them.
However later in the chapter, where we also see that this was a prophecy of Israel in general, there is a promise of future enlightenment, where at a particular time the blindness would be lifted, and in part we read: “18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. 19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel…. 22 Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. 23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.”
Another prophecy of Israel in the wilderness is found in Isaiah chapter 35, where there is also a promise related to the day of the vengeance of Yahweh God, and we read: “1 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. 2 It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God. 3 Strengthen ye the weak hands, and confirm the feeble knees. 4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.” But as we read further, we see that this is also a prophecy of Christ: “5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6 Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 7 And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.” This also parallels the prophecies which we had discussed over the last few proofs which stated that Israel would be nourished, as it is in Revelation chapter 12, or in Isaiah 43:20, that Israel would be watered in the wilderness.
So we see in Isaiah chapter 35 that it is the children of Israel who are the blind, and in Isaiah chapter 42 we see more explicit references, although we shall not read the entire chapter, it begins with a prophecy of Christ: “1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the [Nations]. 2 He shall not cry, nor lift up, nor cause his voice to be heard in the street. 3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. 4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. 5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the [Nations]…”
Now we shall pause here and turn to Luke chapter 4, where in a synagogue in Nazareth Yahshua Christ Himself is recorded as having explained the purpose of His calling, and we read: “18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord.” Now most of those words are from the portion of Isaiah which we know as 61:1-2, but the line which says “to set at liberty them that are bruised” is from Isaiah 58:6, and it is certain that Christ did not lose His place from which He was reading, so the insertion must be intentional. Furthermore, He stopped short of finishing Isaiah 61:2, which says “2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn”, and apparently that is because it was not yet His time to execute vengeance, which awaits His return.
So continuing with Isaiah chapter 42, where we also have a Messianic prophecy explaining the purpose of the Christ, we read that He had come: “7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. 9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.” In Isaiah, the blind are the children of Israel being taken into captivity, and they are also the prisoners in the allegorical prison. In the words of Christ in Luke, they are also the bruised since in Isaiah 58:6 the prophet was also referring to the children of Israel. While in the King James Version of Isaiah 58:6 the corresponding phrase says “and to let the oppressed go free”, in the Greek of the Septuagint the phrase is ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, which is equal to the phrase in Luke 4:19 which reads ἀπόστελλε τεθραυσμένους ἐν ἀφέσει, a difference of only two letters, where the King James Version reads “to set at liberty them that are bruised”.
Continuing with Isaiah chapter 42, a little further on: “16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” So we see that the subject is still the children of Israel. Further on we read: “18 Hear, ye deaf; and look, ye blind, that ye may see. 19 Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant? 20 Seeing many things, but thou observest not; opening the ears, but he heareth not. 21 The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.”
Next we see more explicitly that it is the children of Israel in the allegorical prison houses: “22 But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. 23 Who among you will give ear to this? who will hearken and hear for the time to come? 24 Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.” Later, in Isaiah chapter 44, we learn again that the children of Israel collectively are Yahweh’s servant, His servant race, where it says “1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.”
But first, before commenting on further on Isaiah 42, Isaiah chapter 43 opens where Yahweh continues addressing the children of Israel and we read: “1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.” Then, after promises of preservation in their migrations, we see a promise of reconciliation: “5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; 6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; 7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.” Now once again they are described as being blind, and still being blind even if they are reconciled to Yahweh their God in Christ, where we read: “8 Bring forth the blind people that have eyes, and the deaf that have ears. 9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. 10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11 I, even I, am the LORD; and beside me there is no saviour.” There they would also learn that Christ is Yahweh their God, if they do not already understand Him as He had spoken in John chapter 8 and said “When ye have lifted up the Son of man, then shall ye know that I am he…”
So in reference to Isaiah chapter 42, we would assert that the miracles which Christ had performed in healing the blind and the lame were only allegories, or types, for the children of Israel scattered abroad, who were allegorically blind and allegorically lame in the manner it is described throughout Isaiah. It is the children of Israel who were described in Isaiah as sitting in darkness, and Christ had come “To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace”, as it is described at the end of Luke chapter 1. So we read of the children of Israel in Micah chapter 7: “8 Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me.” If Christ came to fulfill the prophets, which is what He Himself had said, then He was fulfilling all of these things as they are described in the prophets, and these things are only applicable to the children of Israel. So the apostles of Christ brought the Gospel to the White nations of Europe.
This statement in Luke, that Christ had come “to give light to them that sit in darkness”, leads us to our next proof, which is interpreting the Gospel of the Kingdom.
74) Interpreting the Gospel of the Kingdom
In Luke chapter 17 Yahshua Christ is recorded as having said, as it is in the King James Version: “21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” Yet speaking to a crowd of people, some of whom were Israelites and some Edomites, His intended meaning is that “… the kingdom of God is among you”, or in the midst of you, speaking to a group, as the kingdom is the people of Israel and as that is the colloquial use of the term, which even Thayer admits in his Greek-English Lexicon (ἐντός, Thayer, p. 218 col. B). There Thayer had explained that “within you” is “a meaning which the use of the word permits … but not the context”, citing several examples.
Three times in Matthew and twice in Mark we see references to Christ having preached the Gospel of the Kingdom. In Mark chapter 1, at the beginning of the ministry of Christ, we read: “14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” Then at the end of His ministry there is Matthew chapter 24 where he is recorded as having said: “14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” So we must admit that the Gospel of Christ is the Gospel of the Kingdom.
If Christ came to declare the Kingdom of God, we should be able to find that Kingdom in the Old Testament, as He had also come to fulfill the law and the prophets, since Christ Himself had said in Matthew chapter 5: “17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” For that same reason, Paul of Tarsus had written in Romans chapter 15: “8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the [Nations] might glorify God for his mercy; as it is written, For this cause I will confess to thee among the [Nations], and sing unto thy name.” In Romans chapter 4, Paul had defined those nations as being the nations descended from Abraham through Jacob Israel.
Luke uses different language, where he often used the phrase “kingdom of God”, for example in chapter 4 where we read, speaking of Christ: “43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.” So the purpose of Christ was to preach the Gospel of the Kingdom. The phrase appears on thirty other occasions in Luke, and seven times in Acts. Paul of Tarsus, speaking to the leaders of the Christians of Ephesus for very the last time, as it is recorded in Acts chapter 20, said to them, in part: “25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.” Then, in Acts chapter 28, Luke explained that after he had arrived in Rome, “30 … Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.” That same phrase, Kingdom of God, is mentioned over a dozen times in Paul’s epistles.
Examining the law and the prophets, we find that the Kingdom of God is actually defined in Scripture in Exodus chapter 19, where we read: “5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.” The children of Israel themselves are considered the Kingdom of God, and David and Solomon had both attested that they were sitting upon the throne of God, throughout the Old Testament Scriptures. Then in Isaiah chapter 9 we read in a Messianic prophecy: “6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. 8 The Lord sent a word into Jacob, and it hath lighted upon Israel.” So if the throne of David was established over the children of Israel alone, how can we think differently of the throne of Christ, who as an explicit subject of prophesy was to inherit the throne of David?
Daniel was speaking of the children of Israel where he wrote, in reference to the ancient world empires in Daniel chapter 2: “44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” That kingdom is mentioned again in chapter 7, in a similar vision, where he said in part “18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.” Then, a little further on, speaking of what is apparently the return of Christ: “ 21 I beheld, and the same horn made war with the saints, and prevailed against them; 22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.” So the Kingdom of God in the Gospel cannot possibly be a different Kingdom than that which was prophesied by Daniel, and that Kingdom belongs to the children of Israel, as only they would have been considered “the saints of the most High” when Daniel had written those words.
In Micah chapter 4 we read: “ 8 And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.” It is this passage to which Matthew 21:43 should be cross-referenced, where Christ is speaking to His adversaries and He says “… the kingdom of God will be taken away from you, and be given to a nation producing the fruit of it.” Furthermore, where Micah mentioned the “first dominion” we see that the Kingdom of God shall not change, that it will be the same in composition as the kingdom of the Old Testament.
A daughter in Scripture is a colony, or a city or country consisting of people from the former city or country. Therefore, Jerusalem having been a capital city of ancient Israel, the future kingdom described in that passage of Micah would also consist of Israelites ruled over by a capital city of the same Israelites. So we cannot justly suppose that Christ was speaking of some flock other than Israel where in Luke chapter 12 He said “32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.” Rather, he was speaking of the same flock referenced by Micah, as He had come to fulfill the words of that prophet as well as the others.
As John explained in the opening chapter of His Gospel, Yahshua Christ is the light come into the world. The need for that light is also described in the words of the prophets, for example in Isaiah chapter 42, where it is still speaking of the children of Israel and Yahweh promises: “16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” So for that same reason we read in 1 Peter 2: “9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
The first verse of that passage from Peter, verse 9, the apostle makes a direct connection from Exodus chapter 19 in reference to the Christians of Anatolia to whom he is writing, and also to Isaiah chapter 42 and the promise of God to “make darkness light before them” found in Isaiah chapter 42. These things could only have been applicable to descendants of those same Israelites who had originally received those promises.
In the second verse of that passage from Peter, verse 10, the reference to “not a people” is a direct reference to the Word of Yahweh found in Hosea chapter 1 concerning the ancient children of Israel, and Peter is teaching its fulfillment. Speaking in reference to the children of Israel, Yahweh made an example of a son which was born to the prophet where we read: “9 Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. 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.” Therefore the only people who could be sons of the living God are those same people who had been renounced, which are the children of Israel sent into Assyrian captivity. Peter was speaking to their descendants, as well as to other ancient Israelites whose ancestors had migrated to Europe at even earlier times.
The word generation in 1 Peter 2:9 is γένος, which is a race. Only the children of Israel were ever chosen in the words of the law or the prophets. We have already read from Isaiah chapter 44 where it says “1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.” The word Jesurun is an appellation for the children of Israel which means upright one. Writing the same audience of Christians scattered across the provinces of Western Anatolia a short time later, Peter mentioned their having been chosen once again where he wrote in 2 Peter 1: “10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”
Addressing the children of Israel in captivity, we read in Isaiah chapter 51: “1 Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. 2 Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. 3 For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody. 4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.” This is the light of Christ, and it is given explicitly to the ancient children of Israel. If Yahweh called Abraham alone, and increased him, which is a reference to the children of Israel who inherited the promises through Jacob, then Christ came only for those same people, as they alone are the called.
Among the many places in Isaiah where the children of Israel are described as having been called is Isaiah chapter 48, where we read: “12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.” Then a little further on: “15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.” So where Paul wrote in Romans chapter 8, speaking of that same God who spoke in Isaiah, that “29 … whom he did foreknow, he also did predestinate” and “30 … whom he did predestinate, them he also called” he was also writing of the same children of Israel.
We cited Peter where he referred to his Christian readers as “a holy nation”, just as the children of Israel were a holy nation in the Old Testament. In Jeremiah chapter 31, we read in the promise of the New Covenant, which is fulfilled in Christ, and it says: “31 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: 32 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: 33 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.” So just as it was under the Old Covenant, also under the New, the children of Israel alone are the people of God. Then, a little further on, we read: “35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: 36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.”
Since we still have a sun, moon and stars, the children of Israel are still a nation, and not a “church” or some mere collection of believers. While the children of Israel were prophesied to become many nations, they are still a nation, as the nations of Europe to where they migrated are all related. That leads us to our next proof, that Israel always would be twelve tribes, and not some church or collection of believers. So the Gospel of the Kingdom is for one nation only, and the apostles brought that gospel to Europe.