xxx. 1–7; xxxi. 16–22). This reference then has nothing whatever in it about a "lost identity."
These forecasts are fulfilling themselves, not in lost tribes, but in the Jews. The second reference, Isa. viii. 17: "The Lord hideth His face from the House of Jacob," is (as is often the case in Anglo-Israel quotations) a sentence broken away from the context, and has not the least shadow of connection with "lost" or found tribes. It is an exclamation of the prophet Isaiah with reference to the condition of things then prevailing in Judah. Because of the wickedness of the people and its king, God's face seemed to be hid from the people. But Israel's prophets always looked beyond the present gloom and darkness, and exercised faith in God even in the most adverse circumstances, so he exclaims: "And I"—whatever the nation whom he sought to bring back to God may do—"will wait upon Jehovah that hideth His face from Jacob (which stands for the whole nation) and will look to Him," i.e., "my hope shall be set on Him alone."
A quotation is made in proof that God would not any more speak to "lost" Israel in the Hebrew tongue. The reference is Isa. xxviii. 11: "By (or with) another tongue will I speak to this people."
This is another instance of breaking away an isolated text from its context, and giving it a meaning which was never intended. In that chapter we read how the leaders, not of the Ten Tribes, but of Judah, perverted the Word of God, which He intended should bring "rest" and "refreshing" to the weary (ver. 12), and turned it into so many isolated "precepts" and commandments. But because the words of grace and salvation He was speaking to them through the prophets were scorned and abused, God threatens that He will speak to them in judgment—"with strange lips and with another tongue"—in which there may
