Chapter 1: Introduction – Did YHVH Literally Divorce Israel?
Throughout the Hebrew Scriptures, YHVH is often portrayed in relational terms with Israel, frequently using the imagery of marriage. Among these, Jeremiah 3 presents one of the most striking passages: YHVH says to Israel,
“I saw that for all the adulteries of faithless Israel, I had sent her away and given her a certificate of divorce; yet her treacherous sister Judah did not fear, but she too went and played the whore.” (Jeremiah 3:8, ESV)
Some teachers interpret this literally, suggesting that Israel was formally divorced from YHVH, and that only through the death of the Messiah could the covenant relationship be restored.
At first glance, this interpretation can seem compelling. It draws on familiar legal language from Deuteronomy 24, which says:
“When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, and she departs from his house, and if she goes and becomes another man’s wife, and the latter husband dislikes her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies, who took her to be his wife, then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled, for that is an abomination; and you shall not bring sin upon the land which YHVH your Elohim is giving you as an inheritance.” (Deuteronomy 24:1–4, ESV)
Taken literally, this seems to suggest that Israel could not return once YHVH had divorced her, requiring a legal “reset” through Messiah.
However, a careful examination of Scripture shows a very different story. The language in Jeremiah 3 is metaphorical. It communicates relational reality—Israel’s spiritual unfaithfulness and YHVH’s response—rather than legal obligations. Immediately following the verse about the divorce, YHVH calls Israel to repentance:
“Return, O faithless children, I will heal your faithlessness.” (Jeremiah 3:22a, ESV)
“Behold, we come to you, for you are YHVH our Elohim.” (Jeremiah 3:22b, ESV)
This invitation to return would be impossible if the divorce were literal, because Deuteronomy 24 forbids a husband from taking back a wife who has gone to another.
The purpose of this blog series is to examine, verse by verse and narrative by narrative, what Scripture actually teaches about Israel’s relationship with YHVH, the purpose of exile, and the role of Messiah in covenant fulfillment. We will allow Scripture to speak for itself, using both Torah and the Prophets, while highlighting the consistency of YHVH’s covenant promises. By the end, it will be clear that the divorce imagery is a prophetic metaphor, not a legal requirement, and that the Messiah’s death and resurrection fulfill a far deeper and older pattern rooted in Abraham’s covenantal promises.
Chapter 2: Jeremiah 3 — The Divorce Metaphor
Jeremiah 3 contains some of the most vivid imagery in Scripture concerning Israel’s relationship with YHVH. The chapter begins by highlighting Israel’s unfaithfulness and YHVH’s response:
“They say, ‘If a man divorces his wife, and she goes from him and becomes another man’s, may he return to her again?’ Will not the land be greatly polluted? But you have played the harlot with many lovers; yet return to Me, says YHVH.” (Jeremiah 3:1, ESV)
Here, YHVH is quoting Israel’s own question about the legality of returning after divorce and immediately reframing it. The question implies a legal barrier, but YHVH answers it with mercy, showing that the reality is not a matter of human law but of divine compassion:
“I saw that for all the adulteries of faithless Israel, I had sent her away and given her a certificate of divorce; yet her treacherous sister Judah did not fear, but she too went and played the harlot.” (Jeremiah 3:8, ESV)
This verse introduces the “bill of divorce” imagery. On the surface, it may appear literal: YHVH “sent Israel away” as if following Deuteronomy 24. However, the surrounding context shows that YHVH does not intend final separation. The metaphor highlights betrayal, spiritual adultery, and relational fracture, rather than a legal annulment.
Immediately after this, YHVH calls Israel back:
“Return, O faithless children, I will heal your faithlessness.” (Jeremiah 3:22a, ESV)
“Behold, we come to you, for you are YHVH our Elohim.” (Jeremiah 3:22b, ESV)
This is remarkable. The very same passage that speaks of a divorce ends with a call to return. If the divorce were literal, Israel could not return according to Torah law. Yet here, YHVH reaffirms His covenantal love, demonstrating that the “divorce” is symbolic—a prophetic device to communicate the severity of Israel’s unfaithfulness.
Further verses continue this theme:
“I will bring them from the land of Egypt, and gather them from Assyria, and I will bring them into the land of Gilead and Lebanon, and there will not be room enough to bury them.” (Jeremiah 3:18, ESV)
“I will make them dwell in their houses, says YHVH.” (Jeremiah 3:19, ESV)
Here, YHVH promises gathering and restoration, a clear reversal of exile and separation. The “divorce” language serves as a warning, but it does not cancel the covenant. Instead, it highlights the consequences of Israel’s rebellion and prepares the reader for the call to repentance.
This metaphor of unfaithfulness is consistent throughout the prophetic literature. Hosea, for example, portrays Israel as an adulterous wife:
“And YHVH said to me, ‘Go again, love a woman who is loved by another man and is an adulteress, even as YHVH loves the children of Israel, though they turn to other gods and love cakes of raisin.’” (Hosea 3:1, ESV)
Similarly, Ezekiel portrays Jerusalem as an unfaithful spouse:
“O Jerusalem, your whoredom and your abominations are on your hills and in your fields… you have played the whore.” (Ezekiel 16:25–26, ESV)
In all these cases, marriage imagery communicates relational betrayal, not the termination of covenant obligations. The prophets consistently show that YHVH disciplines His people but never abandons them.
Thus, Jeremiah 3 is not teaching that YHVH literally divorced Israel. Rather, it emphasizes:
- The severity of Israel’s spiritual adultery.
- The consequences of rebellion, including exile and judgment.
- The unchanging mercy of YHVH, who calls His people to return.
Even the harshest imagery points toward restoration, not permanent separation. The covenant relationship remains intact; the divorce metaphor is a prophetic tool, not a legal statement.
Chapter 3: The Covenant Cannot Be Broken
While prophetic metaphors like Jeremiah 3 convey the seriousness of Israel’s unfaithfulness, the Torah and the Prophets repeatedly affirm that YHVH’s covenant is eternal and unbreakable. Even when Israel sins grievously, He disciplines them but never annuls the covenant. This principle provides the key to understanding why the “divorce” imagery is metaphorical rather than literal.
1. Covenant Permanence in the Torah
YHVH explicitly declares that He does not reject His people, even in the face of repeated rebellion:
“Yet for all that, when they are in the land of their enemies, I will not reject them, nor will I abhor them, to destroy them utterly and break My covenant with them, for I am YHVH their Elohim. But I will for their sake remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their Elohim: I am YHVH.” (Leviticus 26:44–45, ESV)
This passage emphasizes three critical points:
- YHVH will discipline Israel for sin, even through exile.
- He will not reject or destroy the covenant people utterly.
- The covenant established with the ancestors—Abraham, Isaac, and Jacob—remains in force.
Similarly, Deuteronomy emphasizes covenant faithfulness as central to YHVH’s nature:
“Know therefore that YHVH your Elohim is Elohim, the faithful Elohim, who keeps covenant and steadfast love with those who love Him and keep His commandments, to a thousand generations.” (Deuteronomy 7:9, ESV)
No human rebellion can cancel what YHVH has sworn. His covenant is anchored in His character, not in Israel’s obedience. Discipline may occur, but abandonment is impossible.
2. Covenant Faithfulness Affirmed in the Psalms
The psalmist affirms the unchanging nature of YHVH’s promises:
“I will not violate my covenant or alter the word that went forth from my lips.” (Psalm 89:34, ESV)
Even under extreme circumstances—when Israel is exiled, suffering, or rebellious—YHVH’s covenantal word cannot be undone. This verse alone demonstrates that any notion of a literal divorce contradicts YHVH’s own promises. The covenant is eternal, inviolable, and reliable, independent of human actions.
3. Covenant Permanence Through the Prophets
Jeremiah himself reassures Israel of the enduring nature of the covenant:
“Behold, the days are coming, declares YHVH, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt… For this is the covenant that I will make with the house of Israel after those days, declares YHVH: I will put My Torah within them, and I will write it on their hearts. And I will be their Elohim, and they shall be My people.” (Jeremiah 31:31–33, ESV)
This “new covenant” does not annul the first covenant; it fulfills and internalizes it. The promise of restoration and renewal reinforces the permanence of YHVH’s commitment to Israel.
Similarly, the prophet Isaiah underscores the enduring nature of YHVH’s covenant, even in the face of sin and judgment:
“For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed, says YHVH, who has compassion on you.” (Isaiah 54:10, ESV)
Even cosmic upheaval will not annul YHVH’s promises. Covenant permanence is central to understanding the metaphorical nature of “divorce.” While the language conveys judgment and relational breach, it cannot imply permanent termination, because Scripture repeatedly declares that YHVH’s word and promises endure.
4. Implications for Understanding Jeremiah 3
Given these scriptural assurances, the so-called “bill of divorce” in Jeremiah 3 must be interpreted metaphorically. YHVH disciplines Israel for their spiritual adultery, but He does not break the covenant. Even in exile, even when Jerusalem is overrun and the Temple desecrated, Israel remains His people. YHVH’s faithfulness does not depend on Israel’s behavior; His covenant stands firm.
Thus, the chapter underscores a key principle: prophetic language often employs marriage imagery to communicate relational realities—betrayal, judgment, and discipline—but it does not override covenant law or divine character. The covenant between YHVH and Israel is eternal, unbreakable, and protective, and no metaphorical “divorce” can annul it.
Chapter 3 of Jeremiah establishes the foundation for understanding Israel’s exile and eventual restoration, which we will explore in the next chapter through the historical example of the Babylonian captivity. It also frames how we should interpret “divorce” language in the prophets: as a vivid warning, not a legal impossibility.
Chapter 4: Babylonian Captivity — Discipline, Not Divorce
One of the clearest demonstrations that YHVH’s “divorce” of Israel is metaphorical, not literal, is found in the Babylonian captivity. Israel’s exile was a direct consequence of persistent idolatry and rebellion, yet it never nullified YHVH’s covenant or prevented the restoration of His people. The Scriptures repeatedly describe exile as discipline, followed by the promise of restoration.
1. Israel’s Idolatry and the Cause of Exile
Ezekiel gives a detailed account of Jerusalem’s idolatry, showing that YHVH’s judgment was a response to persistent unfaithfulness:
“And he brought me into the inner court of the house of YHVH, and behold, at the entrance of the temple of YHVH, between the porch and the altar, were about twenty-five men, with their backs toward the temple of YHVH and their faces toward the east; and they were worshiping the sun toward the east.” (Ezekiel 8:16, ESV)
The people of Israel were engaged in spiritual adultery, worshiping other gods while professing loyalty to YHVH. This pattern of unfaithfulness was not limited to a few individuals; it permeated the nation.
The chronicler confirms this pattern of rebellion:
“For the sins of his people, he brought upon them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary; he did not spare young men or young women, the elderly or the infirm; he gave them all into his hand.” (2 Chronicles 36:16, ESV)
Here, YHVH is acting as a righteous judge, disciplining His covenant people through the instrument of the Babylonian empire.
2. Exile as a Consequence, Not a Divorce
Although the punishment was severe—Jerusalem destroyed, the Temple desecrated, and the people taken to Babylon—YHVH never abandoned His covenant. He assures the people through the prophet Jeremiah:
“For thus says YHVH: When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my promise and bring you back to this place.” (Jeremiah 29:10, ESV)
The very prediction of return proves that the covenant relationship remains intact. If Israel had been literally divorced, there would be no path for reconciliation or return.
3. Restoration Following Discipline
YHVH fulfills this promise when Cyrus, king of Persia, issues a decree allowing the exiles to return:
“Thus says Cyrus king of Persia: YHVH, the Elohim of heaven, has given me all the kingdoms of the earth, and He has charged me to build Him a house at Jerusalem, which is in Judah. Whoever there is among you of all His people, may YHVH His Elohim be with him, and let him go up.” (Ezra 1:2–3, ESV)
The return of the exiles is a direct demonstration that YHVH never severed the covenant. Discipline occurred, but covenantal love endured.
Further assurance comes as the people rebuild Jerusalem and the Temple:
“Then arose Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak, and they began the work on the house of YHVH in Jerusalem; and the prophets of YHVH were with them, helping them.” (Ezra 3:2, ESV)
“I am with you, declares YHVH of hosts.” (Haggai 2:4, ESV)
Even after decades of punishment, YHVH actively guides the restoration, underscoring that exile is disciplinary, not permanent rejection.
4. The Lesson of Babylonian Captivity
The Babylonian exile demonstrates a fundamental principle: YHVH disciplines His covenant people for unfaithfulness, but He never terminates the covenant. Metaphors of divorce communicate relational rupture, but history shows that Israel always retains the possibility of return.
By studying exile and restoration, we see a pattern that will later resonate in prophetic imagery:
- Unfaithfulness leads to discipline.
- Discipline may be severe, even national in scope.
- Restoration follows according to YHVH’s timing.
This pattern underlines that the “bill of divorce” in Jeremiah 3 is symbolic, pointing to the consequences of Israel’s spiritual adultery without nullifying covenant promises.
Chapter 5: Torah, Marriage Metaphor, and Israel as YHVH’s Firstborn
Prophetic literature often uses marriage imagery to describe Israel’s relationship with YHVH. Jeremiah 3, Hosea, and Ezekiel portray Israel as an unfaithful wife, warning of consequences for idolatry and disobedience. However, understanding the Torah and the broader scriptural context clarifies that this language is metaphorical, not literal. One key reason is that YHVH also describes Israel as His firstborn son, making any literal marriage impossible.
1. Deuteronomy 24 — Human Divorce Law
The Torah gives clear instructions regarding divorce between a husband and wife:
“When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce and puts it in her hand and sends her out of his house, and she departs from his house, and if she goes and becomes another man’s wife, and the latter husband dislikes her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies, who took her to be his wife, then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled, for that is an abomination; and you shall not bring sin upon the land which YHVH your Elohim is giving you as an inheritance.” (Deuteronomy 24:1–4, ESV)
This law governs human marriage. Once a woman is divorced and marries another, she cannot return to her first husband. Applying this literally to YHVH would imply that Israel could never return once “sent away”—a notion clearly contradicted by Scripture.
2. Prophetic Marriage Imagery
Prophets use marriage to communicate Israel’s spiritual unfaithfulness:
“I saw that for all the adulteries of faithless Israel, I had sent her away and given her a certificate of divorce; yet her treacherous sister Judah did not fear, but she too went and played the whore.” (Jeremiah 3:8, ESV)
“And YHVH said to me, ‘Go again, love a woman who is loved by another man and is an adulteress, even as YHVH loves the children of Israel, though they turn to other gods and love cakes of raisin.’” (Hosea 3:1, ESV)
“O Jerusalem, your whoredom and your abominations are on your hills and in your fields… you have played the whore.” (Ezekiel 16:25–26, ESV)
Marriage imagery highlights betrayal, relational rupture, and the need for repentance.
3. Israel as YHVH’s Firstborn Son
A critical point often overlooked is that Israel is also called YHVH’s firstborn son:
“You shall say to Pharaoh, ‘Thus says YHVH, Israel is My firstborn son.’” (Exodus 4:22, ESV)
This imagery emphasizes election, inheritance, and covenantal responsibility, not romantic or marital relations. If the “divorce” metaphor were literal, it would create a theological impossibility: YHVH cannot literally marry His own firstborn son. The prophets use different relational metaphors, such as marriage, to illustrate spiritual union or infidelity, and firstborn to illustrate covenantal status and divine care—without contradiction.
4. Why Literal Divorce Cannot Apply to YHVH
Several factors reinforce that the Torah’s human divorce law cannot literally apply to YHVH:
- Covenant Permanence: YHVH’s covenant is unbreakable, anchored in His character (Leviticus 26:44–45; Deuteronomy 7:9).
- Divine Authority vs. Human Law: Torah laws govern human interactions, not the actions of YHVH.
- Prophetic Restoration Promises: Jeremiah invites Israel to return:
“Return, O faithless children, I will heal your faithlessness.” (Jeremiah 3:22a, ESV)
- Historical Proof: The Babylonian exile and return demonstrate that Israel can be disciplined yet restored (Ezra 1:2–4).
- Firstborn Imagery: The designation of Israel as YHVH’s firstborn son ensures that marriage imagery cannot be literal (Exodus 4:22).
5. Conclusion — Understanding the Metaphor
Marriage and divorce imagery in the prophets serves to communicate:
- The seriousness of Israel’s spiritual adultery.
- Consequences of rebellion, including discipline and exile.
- A call to repentance.
However, the imagery does not function as legal description. Israel’s covenant with YHVH is eternal; human divorce laws cannot constrain divine promises. Recognizing Israel as YHVH’s firstborn highlights that marriage/divorce language is symbolic, emphasizing relational fidelity rather than literal union.
By understanding the Torah, and prophetic metaphor, we see a consistent picture: YHVH disciplines, Israel repents, and covenantal restoration is always possible. Marriage metaphors illustrate spiritual truths without contradicting covenantal reality.
The question we will address in the coming chapters are: was the death and resurrection of Messiah so we could be married to another husband or something far more profound?
Chapter 6: Isaac, Israel, and the Substitutionary Pattern
The story of Abraham and Isaac provides a foundational pattern for understanding Israel’s relationship with YHVH and the role of Messiah. Isaac was born in Abraham and Sarah’s old age, a miraculous child of promise. From him came Jacob/Israel, the father of the twelve tribes. This birth was not just miraculous—it represented the continuation of YHVH’s covenantal plan, a plan that required obedience, faith, and substitution in the face of sin.
1. Isaac as a Type of Israel
Isaac embodies the covenantal line from which Israel comes. He is the miraculous child through whom YHVH promises a multitude of nations:
“And YHVH said, Sarah thy wife shall bear you a son indeed; and you shall call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.” (Genesis 17:19)
Isaac’s birth demonstrates that Israel’s existence is a direct result of YHVH’s promise, not natural circumstance. Just as Isaac’s birth required divine intervention, Israel’s continued covenantal existence depends on YHVH’s provision.
2. The Test and the Substitution
The test of Abraham’s obedience in Genesis 22 reveals the principle of substitutionary salvation, which mirrors Israel’s need due to sin:
“Then Abraham stretched out his hand and took the knife to slay his son. But the angel of YHVH called to him from heaven and said, ‘Do not lay your hand on the boy… for now I know that you fear YHVH, seeing you have not withheld your son, your only son, from Me.’” (Genesis 22:10–12, ESV)
“And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son.” (Genesis 22:13, ESV)
The ram represents a substitute for sin and death, preventing the loss of the child of promise. This substitution preserves the covenantal line and allows the promises to continue.
3. Israel’s Need for Substitution
Just as Isaac needed a substitute to continue the covenantal plan, Israel, as a nation, needs a substitute because of sin. Isaiah prophesies clearly that YHVH provides that substitute:
“But He was wounded for our transgressions; He was crushed for our iniquities; upon Him was the chastisement that brought us peace, and with His stripes we are healed.” (Isaiah 53:5, ESV)
“All we like sheep have gone astray; we have turned—every one—to his own way; and YHVH has laid on Him the iniquity of us all.” (Isaiah 53:6, ESV)
Messiah is not a new husband to Israel. He is the substitute for sin, the one who absorbs the penalty that Israel deserves. Through this substitution, the covenant can remain intact, and Israel can be restored.
4. Restoration and Covenant Fulfillment
Just as Isaac’s life preserved the covenantal promises through the miracle of his birth and the substitutionary ram, Messiah’s work ensures the restoration of Israel:
“I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city shall be rebuilt upon her mound, and the palace shall stand where it used to be.” (Jeremiah 30:18, ESV)
“For the mountains may depart and the hills be removed, but My steadfast love shall not depart from you, and My covenant of peace shall not be removed, says YHVH, who has compassion on you.” (Isaiah 54:10, ESV)
Through Messiah, the sin of Israel is addressed, the covenant is preserved, and the promise given to Abraham is fulfilled in the continuation of Israel as a nation and the regathering of her people.
5. Key Takeaways
- Isaac is a type of Israel—the miraculous child of promise through whom the covenant continues.
- Substitution (the ram) preserves life and covenantal inheritance.
- Israel, as a nation, similarly needs a substitute because of sin; Messiah fulfills this role.
- Messiah is not a new husband; He is the substitute, restorer, and regatherer.
- The covenant is fulfilled and restored, ensuring Israel’s continuation according to YHVH’s promise.
Chapter 7: The Prophetic Third Day and the Restoration of Israel
Yeshua’s death and resurrection represented far more than His personal victory over death—it marked the beginning of the prophetic third day, the period prophesied by the Hebrew prophets in which Israel’s righteous remnant would be raised, restored, and prepared to dwell eternally with YHVH. In Hebrew prophecy, a day often represents a thousand years:
“For a thousand years in Your sight are like a day that has just gone by…” (Psalm 90:4, ESV)
“But do not forget this one thing, beloved, that with YHVH one day is as a thousand years, and a thousand years as one day.” (2 Peter 3:8, ESV)
Thus, the “third day” is not merely chronological; it is a symbolic timeframe for judgment, preparation, and restoration.
1. Hosea 6: The Restoration Pattern
Hosea clearly links the third day to Israel’s restoration:
“Come, let us return to YHVH; for He has torn us, that He may heal us; He has struck us down, and He will bind us up. After two days He will revive us; on the third day He will raise us up, that we may live before Him.” (Hosea 6:1–2, ESV)
- The first two days symbolize periods of growth and discipline.
- The third day signals resurrection, covenant renewal, and new life before YHVH.
- This is a national, prophetic, and covenantal pattern, not a personal symbolic representation of marital status.
2. Exodus 19 (LXX): Divine Revelation at the Third Day
The giving of the Torah provides another key example:
“And it came to pass on the third day, as the morning drew nigh, there were voices and lightnings and a dark cloud on Mount Sinai: the voice of the trumpet sounded loud, and all the people in the camp trembled.” (Exodus 19:16, LXX)
- The third day is when divine intervention reaches its climax.
- “As the morning drew nigh” mirrors Messiah rising before the dawn of the third day, signaling the beginning of the final phase of Israel’s restoration.
- Just as the Israelites were instructed to be cleansed and to prepare themselves to encounter YHVH on the third day at Sinai—the remnant of Israel is being prepared for the third day where they will dwell with YHVH eternally.
3. Jonah: Resurrection from the Belly of Death
Jonah’s three days in the fish foreshadow the resurrection pattern:
“For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:40, ESV)
- Death and burial precede divine life.
- This typology points to Israel’s resurrection, not merely Yeshua’s individual resurrection.
- The pattern: death, waiting, and divine restoration.
4. Elijah and the Third Year
1 Kings 18:1 emphasizes the divinely appointed timing:
“And it came to pass after many days, that the word of YHVH came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth.” (1 Kings 18:1)
just as Elijah was told that YHVH would send rain on the earth at Elijah’s coming so also has it been prophesied of Israel.
“Then shall we know, if we follow on to know YHVH: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.” (Hosea 6:3)
“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of YHVH: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers…” (Malachi 4:5-6)
- The third year signifies the climax of preparation and divine intervention.
- This demonstrates that the “third day/year” motif is recurrent throughout prophetic history.
5. Messiah’s Resurrection: Early Morning of the Third Day
Yeshua rose before the dawn of the third day, inaugurating the prophetic pattern in full:
“But on the first day of the week, at early dawn, they went to the tomb…” (Luke 24:1, ESV)
- This marks the beginning of the third prophetic day.
- The early morning represents the first light of restoration, just as the sun rises to bring life and order.
- Messiah’s resurrection signals that the faithful remnant of Israel will rise, purified and prepared, in accordance with YHVH’s covenant.
6. Ezekiel 37: The Raising of the Remnant
Ezekiel’s vision of the valley of dry bones provides the fulfillment of this pattern:
“Then He said to me, ‘Son of man, can these bones live?’ And I answered, ‘O Sovereign YHVH, You know.’ He said to me, ‘Prophesy over these bones… I will cause breath to enter you, and you shall live… and you shall know that I am YHVH.’” (Ezekiel 37:3–6, ESV)
- Israel’s life is entirely dependent on YHVH.
- Messiah is the agent of this resurrection, raising the remnant in preparation for eternal dwelling with YHVH.
7. Revelation 21: The Eternal Dwelling
The final fulfillment is seen in Revelation:
“And I saw the holy city, New Jerusalem, coming down out of heaven from YHVH, prepared as a bride adorned for her husband. And the city has twelve gates, and at the gates the names of the twelve tribes of Israel are inscribed… And I saw no temple in the city, for its temple is YHVH Elohim the Almighty and the Lamb.” (Revelation 21:2, 12, 22, ESV)
- The remnant of Israel becomes YHVH’s eternal dwelling place.
- The prophetic third day, inaugurated by Messiah’s resurrection, culminates in the full restoration and gathering of Israel.
8. Key Insights
- The prophetic third day is a symbolic thousand-year period of judgment, preparation, and restoration.
- Scripture presents multiple consistent examples: Hosea, Exodus, Jonah, Elijah.
- Messiah’s resurrection inaugurates the early morning of the prophetic third day, signaling the dawn of Israel’s ultimate restoration.
- Israel’s remnant will be raised, purified, and gathered to dwell eternally with YHVH.
- This understanding places us in the early morning of the third day, between Messiah’s resurrection and the full realization of Israel’s restoration.
Chapter 8: The Waiting, the Scattered Remnant, and the Harvest of Israel
Yeshua’s mission was clear: He came only to the lost sheep of the house of Israel:
“I was sent only to the lost sheep of the house of Israel.” (Matthew 15:24, ESV)
He also told His disciples:
“Truly, I say to you, you will not have gone through all the cities of Israel before the Son of Man comes.” (Matthew 10:23, ESV)
These statements reflect the vastness of Israel’s scattering and the long timeline required for their progressive gathering. Israel had been dispersed across Europe, Asia Minor, and beyond, fulfilling the warnings of the prophets and laying the stage for YHVH’s orchestrated restoration.
1. The Scattering of Israel
The prophets foresaw the widespread scattering of Israel:
“Therefore, behold, I will bring a sword upon Judah, and it shall go forth from them; and upon Jerusalem, and upon the cities of Judah.” (Jeremiah 25:29, ESV)
“I will scatter them among the nations that neither they nor their fathers have known.” (Jeremiah 16:19, ESV)
Yet, YHVH promised restoration:
“For I know the plans I have for you, declares YHVH, plans for welfare and not for evil, to give you a future and a hope.” (Jeremiah 29:11, ESV)
This scattering was not a permanent punishment but a preparatory stage. The remnant of Israel would eventually be gathered, restored, and spiritually matured, fulfilling the covenant promises.
2. Progressive Gathering: Fishers and Hunters
Jeremiah provides a clear picture of the methodical gathering:
“Therefore, behold, the days come, saith YHVH, when they shall no more say, ‘YHVH lives, that brought up the children of Israel out of the land of Egypt; but, YHVH lives, who brought up the house of Israel from the land of the north, and from all countries where they were scattered: and I will restore them to their own land, which I gave to their fathers. Behold, I will send many fishers, saith YHVH, and they shall fish them; and afterward I will send many hunters, and they shall hunt them upon every mountain, and upon every hill, and out of the holes of the rocks.’” (Jeremiah 16:14–16, KJV)
- “Fishers and hunters”: Messianic witnesses, apostles, and disciples who draw Israel through teaching, covenant knowledge, and the spread of Scripture.
This passage connects directly with Messiah’s statement in Matthew 10:23: not all cities of Israel would be reached before His return, emphasizing that the gathering is progressive and divinely timed.
3. Prophetic Timing: The Third Day
The centuries of scattering correspond to the “two days” of exile and growth of the remnant, just as it was when Israel were planted in the land of Egypt for a time until they grew into a great nation, then in the appointed time would be delivered.
“After two days He will revive us; on the third day He will raise us up, that we may live before Him.” (Hosea 6:2, ESV)
- The first two days symbolize, exile, and preparation.
- The third day, inaugurated by Yeshua’s resurrection, marks the beginning of Israel’s final restoration.
- The early morning of the third day represents the first light of the prophetic fulfillment, signaling the start of the last stage of gathering and renewal.
4. The Role of the Remnant and Scripture
The seven cities of the dispersed of Israel in Asia Minor (Revelation 2–3) functioned as the messianic menorah, which would be the ones to shine the light of truth concerning Messiah unto the scattered nations of Israel:
“I know your works… you have kept my word, and have not denied my name.” (Revelation 3:8, ESV)
- They, along with the spread of Scripture in the common languages, progressively illuminated Israel, allowing the remnant to hear and recognize YHVH’s promises.
- The work of these “fishers” and “hunters” ensured that Israel’s restoration would align with divine timing and prophecy.
5. The Later Rain and the Harvest
Before the harvest of Israel could be complete, Scripture promises the outpouring of the Spirit, the “later rain”:
“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.” (Joel 2:28, ESV)
- This outpouring matures the remnant, preparing them for covenantal restoration and eternal dwelling with YHVH.
- The prophetic third day continues, moving toward full realization in the gathering of the righteous remnant.
6. Key Insights
- Messiah’s focus was on the lost sheep of Israel, and the gathering is primarily for them.
- The centuries-long scattering was part of YHVH’s divine plan, allowing for progressive illumination and spiritual preparation.
- Fishers and hunters (the disciples that come with the Scriptures, and the prophetic Spirit-led interventions) that work to gather the scattered tribes.
- The prophetic third day links Yeshua’s resurrection with the dawn of Israel’s restoration.
- The later rain (Joel 2:28) matures the remnant, preparing them for the final harvest and covenantal fulfillment.
Chapter 9: The Faithfulness of YHVH and the Final Restoration of Israel
As we conclude this study, it is important to step back and see the full tapestry of Scripture regarding Israel, Messiah, and the prophetic timeline. The threads we have followed—the false assumption of remarriage, the scattering and gathering, and the prophetic third day—all point to one enduring truth: YHVH remains faithful to His covenant and His people.
1. Israel was never eternally divorced
From the Torah through the Prophets, YHVH has made it clear that Israel is never permanently cast off:
“YHVH will not cast off forever; though He cause grief, He will have compassion according to the multitude of His mercies.” (Lamentations 3:31–32, ESV)
“Return, O faithless children, I will heal your faithlessness.” (Jeremiah 3:22, ESV)
The notion that Messiah’s death was required to “remarry” Israel misunderstands Scripture. Israel was never divorced in the covenant sense; Messiah’s role is not marital but substitutionary.
2. Messiah as Substitute for Sin
Yeshua’s death fulfills the pattern established with Abraham and Isaac:
- Isaac, the promised son, represented a miraculous fulfillment of promise, through whom Israel would come into being.
- Yeshua is the ultimate substitute for sin, taking upon Himself the punishment Israel deserved, enabling the remnant to be restored in righteousness:
“He was wounded for our transgressions; He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.” (Isaiah 53:5, ESV)
The covenant remains intact; Messiah restores, not remarries, Israel.
3. The Scattering and Progressive Gathering
Israel’s scattering across nations was both judgment and preparation:
“I will scatter them among the nations that neither they nor their fathers have known.” (Jeremiah 16:19, ESV)
“You will not have gone through all the cities of Israel before the Son of Man comes.” (Matthew 10:23, ESV)
Jeremiah 16:14–16 beautifully illustrates the progressive gathering:
“Behold, I will send many fishers… and afterward I will send many hunters… out of the holes of the rocks.”
- Fishers and hunters: disciples, messianic witnesses, and Scripture spreading light and knowledge. The interventions of the Holy Spirit, cleansing and restoring the scattered remnant.
This dispersal and regathering unfolds over centuries according to YHVH’s timing.
4. The Prophetic Third Day
The concept of the prophetic third day clarifies the timeline of restoration:
“After two days He will revive us; on the third day He will raise us up, that we may live before Him.” (Hosea 6:2, ESV)
- Two days: exile, scattering, and preparation.
- Third day: beginning with Messiah’s resurrection, the early morning of the prophetic day, signaling the start of Israel’s ultimate restoration.
- Other examples in Scripture (Exodus 19:16, Elijah’s encounters, and prophetic symbolism) confirm that YHVH’s timeline works on a pattern of days as a thousand years, showing divine precision in the unfolding plan.
5. The Later Rain and the Harvest
Before the remnant can fully inhabit covenantal blessings, the Spirit must bring them to maturity:
“And it shall come to pass afterward, that I will pour out my Spirit on all flesh… your old men shall dream dreams, your young men shall see visions.” (Joel 2:28, ESV)
- The later rain prepares the remnant for harvest, spiritual maturity, and covenantal dwelling with YHVH.
- Israel’s final restoration will be both physical and spiritual, culminating in the eternal dwelling described in Revelation 21–22: the new Jerusalem with twelve gates named for the tribes of Israel.
6. The Scriptural Picture of Restoration
The narrative of Israel’s scattering, Messiah’s work, and the prophetic timeline reveals a consistent and coherent scriptural picture:
- Israel was never literally divorced; YHVH has always preserved a remnant.
- Messiah’s death and resurrection fulfill the ransom/substitute role, not a marital one.
- Scattering and progressive gathering demonstrate divine timing and prophetic fulfillment.
- The prophetic third day explains the centuries-long delay before the full restoration.
- The later rain of the Spirit prepares the remnant for covenantal fullness.
- Final restoration results in eternal dwelling with YHVH, as promised from the Torah through the Prophets and realized in Revelation.
7. Conclusion
The false assumption that Israel needed to be “remarried” to Messiah obscures the beauty of YHVH’s plan and falsely upholds the idea of divorce and remarriage. The takeaway? From that idea springs the notion that the only way YHVH could correct the errors of Israel would be to come and die, resurrect, only to remarry a people that couldn’t be brought back because of a legal marital requirement. This false idea completely diminishes the sovereignty and wisdom of the Almighty Creator, and reduces His plan to a plan B. It justifies divorce and remarriage as a divine plan.
But, the Scriptures consistently show:
- YHVH’s faithfulness to His covenant.
- Messiah’s role as substitute and restorer.
- Israel’s gradual, divinely timed restoration.
- The unfolding of prophecy according to the pattern of the prophetic third day.
By understanding the scattering, gathering, prophetic timing, and the work of the Spirit, we see that YHVH’s plan is perfectly coherent, just, and filled with hope. The remnant of Israel is being restored not because of remarriage, but because YHVH is faithful, Messiah is his righteous shepherd, and His promises from the beginning shall endure forever.