THE HOPE OF ISRAEL - The Preterist Archive
THE HOPE OF ISRAEL - The Preterist Archive THE HOPE OF ISRAEL - The Preterist Archive
104 The Hope of Israel: What Is It? pensation; and second, that in the N. T. all promises of future blessing for the Jews are applied to the true Israel, it being declared that "he is not a Jew who is one outwardly but he is a Jew who ; . . is one inwardly" . (Rom. 2:28, 29), and that "we [Christians] are the circumcision" (Phil. 3:3). It is very easy indeed, for it requires no searching of the Scriptures, or effort of the mind, or spiritual discernment, to say of every prophecy concerning the Jews that it must be taken "literally," that it has not yet been fulfilled, and that it will be fulfilled to "Israel after the flesh" in a coming dispensation. Those who habitually deal with 0. T. prophecies after that fashion, find the millennium a convenient, and indeed an indispensable, receptacle for all passages whose meaning does not lie on the surface. On the other hand, it generally requires both patient effort, and also real spiritual understanding, to explain a prophecy according to the intent thereof, and according to the true spiritual significance of the symbols and figures employed therein. Keeping these facts in mind, let us now take a rapid survey of those prophecies of Ezekiel that have a bearing upon the subject of our present inquiry. In chapter XIV God declares through the prophet the four sore judgments (the sword, the famine, the noisome beast and the pestilence) He purposed to bring upon Jerusalem, "to cut off from it man and beast" (v. 21). But some of its inhabitants were to be saved. For He goes on to say: "Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters" (v. 22). Inasmuch as Isaiah had previously foretold the salvation of "a remnant" at the time when God's judg-
The Hope of Israel: What Is It? 105 ments should fall upon Israel and Jerusalem, and as Paul has explained that Isaiah's prophecy referred to those who were to be saved through the gospel, this part of Ezekiel's prophecy is quite clear. In chap. XV, God foreshows the complete rejection of Jerusalem, under the figure of the branches of a vine, which, when broken off, are fit only for the fire (cf. John 15:6). There is no hint of mercy or of recovery in this chapter. In chap. XVI, the sins of Jerusalem are denounced as worse than those of Sodom and Samaria; for God addresses Jerusalem, saying, "As I live, saith the Lord God, Sodom thy sister * * hath not done as thou hast done. * * Neither hath Samaria committed half thy sins ; but thou has multiplied thine abominations -more than they all" (vv. 48-51) And then He pronounces the . irremediable doom of Jerusalem, saying : "When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them" (v. 53) . And, "When thy sisters, Sodom and her daughters shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate." Manifestly this is just a strong way of saying that the overthrow of Jerusalem was to be forever; since the cities of the plain, and the northern kingdom, of which Samaria was the capitol city, had been completely obliterated. God had already said to the people of Israel through Moses that their overthrow would be "like the overthrow of Sodom and Gomorrah . . which the Lord overthrew in His anger and in His wrath" (Deut. 29:23). In fact, Sodom and Gomorrah are in
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<strong>The</strong> Hope of Israel: What Is It? 105<br />
ments should fall upon Israel and Jerusalem, and as<br />
Paul has explained that Isaiah's prophecy referred to<br />
those who were to be saved through the gospel,<br />
this<br />
part of Ezekiel's prophecy is quite clear.<br />
In chap. XV, God foreshows the complete rejection<br />
of Jerusalem, under the figure of the branches of a<br />
vine, which, when broken off, are fit only for the fire<br />
(cf. John 15:6). <strong>The</strong>re is no hint of mercy or of recovery<br />
in this chapter.<br />
In chap. XVI, the sins of Jerusalem are denounced<br />
as worse than those of Sodom and Samaria; for God<br />
addresses Jerusalem, saying, "As I live, saith the Lord<br />
God, Sodom thy sister * * hath not done as thou hast<br />
done. * * Neither hath Samaria committed half thy<br />
sins ; but thou has multiplied thine abominations -more<br />
than they all" (vv. 48-51) And then He pronounces the<br />
.<br />
irremediable doom of Jerusalem, saying :<br />
"When I shall<br />
bring again their captivity, the captivity of Sodom and<br />
her daughters, and the captivity of Samaria and her<br />
daughters, then will I bring again the captivity of thy<br />
captives in the midst of them" (v. 53)<br />
.<br />
And, "When<br />
thy sisters, Sodom and her daughters shall return to<br />
their former estate, and Samaria and her daughters<br />
shall return to their former estate, then thou and thy<br />
daughters shall return to your former estate."<br />
Manifestly this is just a strong way of saying that<br />
the overthrow of Jerusalem was to be forever; since<br />
the cities of the plain, and the northern kingdom, of<br />
which Samaria was the capitol city, had been completely<br />
obliterated. God had already said to the people<br />
of Israel through Moses that their overthrow would be<br />
"like the overthrow of Sodom and Gomorrah . . which<br />
the Lord overthrew in His anger and in His wrath"<br />
(Deut. 29:23). In fact, Sodom and Gomorrah are in