Public theology and prophecy data: Factual evidence that counts for the biblical world view

Journal of the Evangelical Theological Society, Mar 2003 by Newman, Robert C, Bloom, John A, Gauch, Hugh G Jr

Thus, by 515 BC, Ephraim had fragmented into three groups: (1) those exiled by Assyria to Halah, Habor, and so on, known historically as "the ten lost tribes"; (2) those who remained in the land despite the exile, who apparently mixed with the imported Gentiles to become the Samaritans; and (3) those who merged with Judah, having fled there during the Assyrian conquest, or who joined the Judahites in exile. Each of these groups must be considered in turn as the fulfillment of Hosea's prophecy is investigated.

"The ten lost tribes" apparently died out or assimilated into pagan races.6 From this, some might conclude that Hosea's prophecy was unfulfilled. Not so. The concept of the survival of a remnant is foundational to the prophetic literature, especially in passages of judgment. A particularly vivid example occurs in Ezekiel's "hair" prophecy concerning Jerusalem (Ezekiel 5). That only a remnant of the "sons of Israel" would remain is suggested in Amos 5:15: "perhaps the Lord God of Hosts may be gracious to the remnant of Joseph [Ephraim]."

Thus one need not grasp for fulfillment theories that identify "the ten lost tribes" with the American Indians (as the Mormons do) or modern Anglo-Americans (the British-Israel movement). The idea that God will include in future fulfillments those with the least bit of Israelite ancestry is unnecessary in light of his many assertions that only a remnant of Israel will survive.

Yet amazingly, this prophecy is fulfilled in those remnants of Israel that can still be traced: the Samaritans and the Jews.

a. Fulfillment in the Samaritans. The Samaritans today are a recognized remnant of Ephraim.7 Kelso goes so far as to state:

Their history as recorded by Jewish sources describes Samaritans as descendants of the colonists whom the Assyrians planted in the Northern Kingdom, who intermarried with the Israelite population that the Assyrians had left in the land. More likely they were the pure descendants of the Israelites left in the land, for Samaritan theology shows no sign of the influence of paganism among the colonists sent by the Assyrians. If there was intermarriage, the children became pure Israelites.8

Though our knowledge of Samaritan history and religion is sketchy, such details as we have are here summarized.9 Regarding political history, the Samaritans apparently were not involved in the exile following the fall of Jerusalem in 586 BC. One of the earliest references to them is found in Ezra 4:2, where their request to join with Zerubbabel and the returning exiles in rebuilding the temple is refused. In Neh 2:10-6:14, strife is recorded between Nehemiah and the Samaritan governor Sanballat. The Samaritans built their own temple on Mount Gerizim about 332 BC. The bitter hostility between Jews and Samaritans in NT times was the result of numerous hostile actions on both sides, culminating in John Hyrcanus, who subjugated the Samaritans and destroyed their temple in 129 BC.

Several features of later Samaritan history parallel those of the Jews. Both groups suffered deportation to Egypt about 300 BC by Ptolemy Soter. Both revolted against Roman rule in AD 66, with disastrous results. Both were persecuted by Hadrian in the second century. Both were dispersed throughout the Roman Empire, as Samaritans and their synagogues are known in ancient Egypt, Rome, and other key regions.