THE HOPE OF ISRAEL - The Preterist Archive
THE HOPE OF ISRAEL - The Preterist Archive THE HOPE OF ISRAEL - The Preterist Archive
170 The Hope of Israel: What Is It? Romans 11:1-32. We have already given consideration to this chapter of Romans; and we have seen that it is part of a passage (Chaps, ix-xi) in which the apostle expounds the course of God's dealings with the Jews, in whom he had the deepest and most loving interest, seeing that they were his own "Kinsmen according to the flesh" (9:3). It contains a strong intimation that it lay in the purpose of God, at some time in the then future, to extend special mercy to the Jews (11:24, 26, 31). The time of this promised visitation is indicated in a general way by the words, "That blindness in part is happened to Israel until the fulness of the Gentiles be come in" (11:25). But it is plainly declared that the promised mercy will take the form, not of a special national salvation after this day of grace shall have ended, but of the incorporating of individual Jews ("natural branches") into the very same "olive tree" (the Israel of God, whose "root" is Christ and whose "fatness" is the Holy Spirit (cf. Gal. 3:14) into which believing Gentiles are now being incorporated. It follows therefore, and other Scriptures (such as those heretofore cited) shut us up to the same conclusion, that the promised visitation of the Jews in mercy must take place ere this present day of grace comes to an end. In a word, whatever "mercy" (11:31, 32) may be in store for the natural Jews, will come to them in this day of grace, and as individuals, not in the day of judgment, and as a nation. The teaching of the apostle Paul on the subject of our present inquiry is found mainly in his two Epistles to the Thessalonians, to which we shall now refer.
The Hope of Israel: What Is It? 171 1 Thessalonians 4:13-5:9. The first part of this well known passage speaks of the descending of the Lord from heaven with a shout, with the voice of the archangel, and the trump of God, whereupon "the dead in Christ shall rise first." "Then we, which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air." This is the only sort of salvation that the apostle here (or elsewhere) describes as taking place at the coming of the Lord; and it is expressly limited to those who are already "in Christ." Moreover, the apostle goes on to speak of "the times and seasons" of these great events saying that "the day of the Lord so cometh as a thief in the night." And how will it then fare with those who are not found "in Christ?" He tells us they will be assuring themselves of good things ahead by saying, "Peace and Safety" (just as were those who lived and despised God's warnings in the days of Noah, and in the days of Lot), but that "sudden destruction" shall fall upon them, "and they shall not escape." Verse 9 declares that the alternatives presented to all men are "salvation" and "wrath." And so say all the Scriptures. 2 Thessalonians 1:5-10. We have already pointed out the close agreement (extending even to similarity of words) between this passage and that in Matthew XXV, in which our Lord Himself declares what will happen at His coming again. It describes the day that was foreseen by Daniel when "the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High" (Dan. 7:27) ; the day "when the Lord Jesus shall be revealed from heaven with His that He mighty angels"; and the plain declaration is
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<strong>The</strong> Hope of Israel: What Is It? 171<br />
1 <strong>The</strong>ssalonians 4:13-5:9. <strong>The</strong> first part of this well<br />
known passage speaks of the descending of the Lord<br />
from heaven with a shout, with the voice of the archangel,<br />
and the trump of God, whereupon "the dead in<br />
Christ shall rise first." "<strong>The</strong>n we, which are alive<br />
and remain, shall be caught up together with them<br />
in the clouds, to meet the Lord in the air." This is the<br />
only sort of salvation that the apostle here (or elsewhere)<br />
describes as taking place at the coming of the<br />
Lord; and it is expressly limited to those who are<br />
already "in Christ." Moreover, the apostle goes on to<br />
speak of "the times and seasons" of these great events<br />
saying that "the day of the Lord so cometh as a thief<br />
in the night." And how will it then fare with those<br />
who are not found "in Christ?" He tells us they will<br />
be assuring themselves of good things ahead by saying,<br />
"Peace and Safety" (just as were those who lived and<br />
despised God's warnings in the days of Noah, and in<br />
the days of Lot), but that "sudden destruction" shall<br />
fall upon them, "and they shall not escape." Verse 9<br />
declares that the alternatives presented to all men are<br />
"salvation" and "wrath." And so say all the Scriptures.<br />
2 <strong>The</strong>ssalonians 1:5-10. We have already pointed<br />
out the close agreement (extending even to similarity<br />
of words) between this passage and that in Matthew<br />
XXV, in which our Lord Himself declares what will<br />
happen at His coming again. It describes the day that<br />
was foreseen by Daniel when "the kingdom and dominion,<br />
and the greatness of the kingdom under the<br />
whole heaven, shall be given to the people of the saints<br />
of the Most High" (Dan. 7:27) ;<br />
the day "when the<br />
Lord Jesus shall be revealed from heaven with His<br />
that He<br />
mighty angels"; and the plain declaration is