When I talk to my Jewish friends and family about this issue they say that the Jews are still blessed according to the promises God made with Abraham. When they say blessed, they mean earthly blessings such as wealth, prosperity, political power, etc. Albeit my family (extended as well) is now Christian, they are very Dispensational and believe that the Jewish people still are a special people set aside for God today. Discussions can get a little interesting since I approach the discussion from a Covenantal way, as opposed to the Dispensational, Messianic Jewish, or even Jewish way of looking at things. An example they always use to show that Jews are blessed is the overwhelming number of Jews in finance, retail, commerce in general, politics, entertainment, and so on. It is true, the Jewish people are at the top of these disproportionately compared to all the other people. I don't have a problem with this as I do with what it does to the dispensationally minded. They seem to lift the Jewish people to a level that does not seem healthy to me. In turn, for the Jews it gives a mentality of superiority (I've seen it personally myself, and it's ugly). Now in response to the blessings example of so many Jews being in the fields mentioned, how would you respond? It's not something you can hide, because the truth is that there really are that many Jews in key places all over the world.
Are Jews blessed?
- Thread starter Claudiu
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Somebody here might prove me wrong but I don't believe so. And who are these "Jews" in finance, retail, commerce, politics, and entertainment? So many people have a bit of ethnic Jewish blood in them, one of my closest friends is Italian, Jewish, French, and African does that put him on the list of successful Jews? Plus I could make the same case for any other ethnic group (I'd use this to disprove "Jews running the world" ideas), lets say I made a list of successful Scottish Americans and proceeded to claim that the Scots are a blessed race? Neil Armstrong and Buzz Aldrin were (where? sp?) both of Scottish descent.
Many sensationalists have a odd obsession with Jews. Personally I see them as a once blessed ethnic group that was replaced by the church that should be treated with the same human rights as any other person and having a Jewish better-than-thou attitude is no better than saying that Caucasians are superior to Africans (which I believe is false). And I'm fine with the modern state of Israel existing, but hey, they've said it themselves, they can and will defend themselves they don't need us shoveling war supplies down their throat.
Many sensationalists have a odd obsession with Jews. Personally I see them as a once blessed ethnic group that was replaced by the church that should be treated with the same human rights as any other person and having a Jewish better-than-thou attitude is no better than saying that Caucasians are superior to Africans (which I believe is false). And I'm fine with the modern state of Israel existing, but hey, they've said it themselves, they can and will defend themselves they don't need us shoveling war supplies down their throat.
Weston Stoler
Puritan Board Sophomore
I'm a jew and I am blessed. So was Jonathan Edwards, John Calvin, Martin Luther, and even Wesley.
InSlaveryToChrist
Puritan Board Junior
God has made no promises of salvation to those who claim to be Israel, but are not and will not be. He does offer salvation to all men, though.
Peairtach
Puritan Board Doctor
The Jews are still part of God's redemptive plan because of their patriarchs - Abraham, Isaac and Jacob - and because Christ came from them, as to the flesh (see Romans 9-11)
The Apostle calls them Israel (after the flesh) but calls Jews and Gentiles who believe "the Israel of God" (Gal 6:16).
There will always be Jews in this world and there will always be some of them who believe. At some point the nation as a whole will be re-ingrafted into the Israel of God, with the Gentile nations.
If they don't believe, the Jews are under a special curse because of the great blessings they've received, for all that they receive earthly blessings and troubles calculated to lead them to repentance.
Those who are covenant children brought up in Christian families are in a similar position to unbelieving Jews, if they don't believe.
Some covenant theologians like John Murray and Charles Hodge have a rather more positive view of the prospects for the Jews than some of the covenantal amillennialists of today, who may be reacting against dispensational silliness about the Jews and the State of Israel.
The Apostle calls them Israel (after the flesh) but calls Jews and Gentiles who believe "the Israel of God" (Gal 6:16).
There will always be Jews in this world and there will always be some of them who believe. At some point the nation as a whole will be re-ingrafted into the Israel of God, with the Gentile nations.
If they don't believe, the Jews are under a special curse because of the great blessings they've received, for all that they receive earthly blessings and troubles calculated to lead them to repentance.
Those who are covenant children brought up in Christian families are in a similar position to unbelieving Jews, if they don't believe.
Some covenant theologians like John Murray and Charles Hodge have a rather more positive view of the prospects for the Jews than some of the covenantal amillennialists of today, who may be reacting against dispensational silliness about the Jews and the State of Israel.
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JimmyH
Puritan Board Senior
I had never heard or read this. I did a google search and could come up with nothing on it. I read Ian Murray's excellent bio of Jonathon Edwards and don't recall a mention of his having Jewish lineage, although my 63 year old 'little gray cells' may be deteriorating. Where may I find more info on the above mentioned men being Jewish ?
You would have to first define what you mean by 'Jews'.
All those who worship modern day Judaism?
All those who are blood relatives of Jacob whether they know it or not?
All those who live in a tiny nation in the ME called Israel?
All those who refer to themselves Jews?
Tim
Puritan Board Graduate
rookie
Puritan Board Junior
The Jews that are blessed are not the physical seed or descendants of Abraham, but the sons of promise, the ones of faith. Romans 9. We fall in the same blessings. Though not always earthly, it is a heavenly blessing.
Remember Esau, in Malachi, his descendants are a cursed heritage. Look at the very first chapter.
Remember Esau, in Malachi, his descendants are a cursed heritage. Look at the very first chapter.
Pilgrim Standard
Puritan Board Sophomore
Gal 3
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
This crushed the main pillar of Dispensationalism for me, years ago.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
This crushed the main pillar of Dispensationalism for me, years ago.
Pilgrim
Puritanboard Commissioner
Do you mean to argue that there is no distinction between male and female today?
Galatians is about refuting the idea that one has to become a Jew (Judaizing) and submit to the ceremonial law to be a Christian, not that there is no such thing as an ethnic Jew today. (People often refer to the passage you quoted to argue that.) Richard Tallach's post is more in line with historic Reformed thought. I agree with him that some contemporary amils have overreacted against dispensationalism and have argued that there's no such thing whatsoever as a Jew today. I don't see how this isn't scripture twisting in light of Romans 11 etc. wherein Paul writes "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance." I was just talking with an amil pastor about this yesterday. If I recall correctly the phrase "The Jews called" appears in the WLC with regard to the end of the present age.
That's not to say that I agree with what's laid out the OP, which seems to be sort of a prosperity "gospel" for ethnic Jews. (Hopefully these folks do not hold to anything like Hagee's dual covenant theology.) God ordains whatsoever comes to pass, so it's his will in a sense that they are prominent in these fields. And they have been preserved as an identifiable people to this day. But I am not sure it could be said that the claim in the OP is directly related to the promises in the Abrahamic covenant. There are societal factors going back hundreds of years to explain their prominence in finance, the merchant class (including retail) etc.
Peairtach
Puritan Board Doctor
Even dealing with the question of earthly blessing, if the Jews as a people have had earthly blessings in God's providence they've also had earthly curses to deal with in God's providence - no doubt to a large extent related to their unbelief.
As the natural branches - as the Apostle calls them - they are in a rather peculiar and particular, anomalous situation, unlike non-Covenantal Gentiles, until they come into the Israel of God, the Church.
As the natural branches - as the Apostle calls them - they are in a rather peculiar and particular, anomalous situation, unlike non-Covenantal Gentiles, until they come into the Israel of God, the Church.
Pilgrim Standard
Puritan Board Sophomore
Really? No where did I insinuate that there are no males or females today. The text obviously does not mean that. But if we be Christ's then Are We (Gentiles who are Christ's) Abraham's Seed and heirs according to the promise. The force of the text is that folk need to stop looking with the Fleshly Eye and see that God's Chosen people are not a race of the flesh, but one unified in the Spirit, in Christ and in the Covenant!
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Peairtach
Puritan Board Doctor
The Apostle indicates an ongoing peculiar covenantal position for Israel after the flesh, the unbelieving Jews:
They are cursed with spiritual blindness:
Their fall has led to the blessing of the salvation of the Gentiles, and their salvation will lead to even greater blessing:
The unbelieving Jews are "natural branches", but outside the Abrahamic Covenantal Olive Tree, whereas the unbelieving Gentiles who weren't brought up in the Church are "wild branches":
The Jews as a whole won't always be spiritually blind:
Because of their opposition to Christ and His Gospel they are the spiritual enemies of Christians, but because of Abraham, Isaac and Jacob, they are beloved by Christians:
God's covenantal gifts and calling to the Jews are without repentance, just as His covenantal calling and gifts to those raised in Christian households are without repentance:
They are cursed with spiritual blindness:
Their fall has led to the blessing of the salvation of the Gentiles, and their salvation will lead to even greater blessing:
The unbelieving Jews are "natural branches", but outside the Abrahamic Covenantal Olive Tree, whereas the unbelieving Gentiles who weren't brought up in the Church are "wild branches":
The Jews as a whole won't always be spiritually blind:
Because of their opposition to Christ and His Gospel they are the spiritual enemies of Christians, but because of Abraham, Isaac and Jacob, they are beloved by Christians:
God's covenantal gifts and calling to the Jews are without repentance, just as His covenantal calling and gifts to those raised in Christian households are without repentance:
It's their fault if they abuse or neglect His gifts and calling.
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Pilgrim
Puritanboard Commissioner
With this thread fresh in my mind, as I was walking through the corridors of a Marriott yesterday, the thought came to me that many Mormons have been blessed financially. I wonder what what inference your friends and family might draw from that fact? 
(For those who may not be aware, the Marriott chain of hotels is owned by a Mormon family and you'll find a Book of Mormon in the desk drawer in your room.)
(For those who may not be aware, the Marriott chain of hotels is owned by a Mormon family and you'll find a Book of Mormon in the desk drawer in your room.)
Steve Curtis
Puritan Board Senior
I did not know that! I spent last week in a Marriott and was curious about the Book of Mormon in the room - first time I had seen that... sorry for the tangent!
Carry on...
Pilgrim
Puritanboard Commissioner
No problem, brother.
I knew you weren't saying that. If we are in Christ we are indeed Abraham's seed. What I was getting at is that many use that verse in a very superficial way in an attempt to prove whatever point they are attempting to make, whether it be with regard to Jews, egalitarianism or whatever. Some quote it and basically say QED and try to wrap up the discussion.
Peairtach
Puritan Board Doctor
This is pointing out that there is spiritual equality within the New Covenant Church which there wasn't in the Old Covenant Church. There was the Court of the Women in the Temple, beyond which Jewish women couldn't go. There was also the Court of the Gentiles, in which God-fearing Gentiles met with God. If a God-fearing Gentile wanted to have greater spiritual priviledges, he had to be circumcised and keep the kosher laws, etc, i.e. he had to become a full Jew.
In the New Covenant, Christian Jews aren't in a specially priviledged position compared to Christian Gentiles. Neither are men in a priviledged position compared to women, as they were in the OT, at least ceremonially-speaking. I don't know if slaves were affected by OT laws as regards their spiritual-ceremonial status.
Jerusalem Blade
Puritan Board Doctor
Claudiu,
You might tell your Jewish family and friends to consider the story Jesus told of Lazarus and the beggar (Luke 16:19 ff.). According to Messiah Yeshua wealth does not indicate blessing, nor does lack of it indicate a curse.
The wealthy and wise of all peoples, if they do not bow the knee to the Christ of God, are despised of Heaven. And the Jews in particular, if they do not use their gifts given from above to serve God and man, but instead themselves, it will redound to their condemnation.
On another matter brought up in this thread, I do not think the Jews en masse will turn to Christ before His return; I do not think Scripture warrants that view, certainly not Romans 11:26, “And so all Israel shall be saved”. Here is an excellent commentator on the verses Luke 21:24 (“until the times of the Gentiles be fulfilled”) and Romans 11:25, 26 (And so all Israel shall be saved”).
From William Hendriksen’s New Testament Commentary, the volumes on Luke and on Romans. He will often refer the reader to pages in the same commentary he is writing, i.e., in Luke or Romans.
----------
Luke 21:24. And they will fall by the edge of the sword and will be carried off as
captives into all the nations …
What happened, in fulfilment of this prophecy, was as follows: Even several years
before the outbreak of the Jewish War the Roman yoke was becoming more
oppressive than ever. Action produced reaction, with the result that Jewish hatred of
their heathen oppressors rose to the point of organized rebellion. By no means every
Jew was in sympathy with this movement, but after a while the warnings of the
moderates were drowned out by the voices of the Zealots. Emperor Nero sent his
famous general Vespasian to Galilee, which was soon overrun. But, due to the forced
return to Rome of this general and Nero’s suicide, the conquest of Galilee was short-
lived. A period of confusion followed in Rome, with four emperors in one year. See
on verses 8–11. The Jews took advantage of this situation, so that the rebellion began
to make some headway again. But then Vespasian, now emperor, having restored
order, sent his son Titus (who himself later on became emperor, A.D. 79–81) to
Jerusalem with a large army.
The siege began in April of the year A.D. 70, while Jerusalem was still filled with
Passover pilgrims. For the terror that ensued one should read Josephus, Jewish War,
especially Books IV to VII. After a siege of about five months the Romans finally
overwhelmed the entire city. According to Josephus the total number of prisoners
taken throughout the entire war was 97,000, while 1,100,000 perished during the siege
(Jewish War VI.420). Even though these figures may be exaggerated, the number
must have been enormous.
The war was inexcusably cruel. Not only was the temple given up to the flames
but the entire city—except three towers and a portion of the western wall—was razed.
By the thousands aged men, women, regardless of their physical condition, and even
little children were murdered. Some of the prisoners were subsequently thrown to the
wild beasts, others were sold into slavery “into all the nations,” while a select number
of the strongest and best-looking captives figured in the triumphal procession which
Rome gave to the conquerors, and which Josephus describes in such elaborate detail,
as if the terrible slaughter were really something to be proud of.
For many, many years no Jew was allowed to reside in or even to visit Jerusalem,
which was made a pagan city. But enough has been said to show in what manner
Christ’s prediction, recorded in Luke 21:24a, was fulfilled.
Continued: and Jerusalem will be trodden down by the Gentiles until the
times of the Gentiles are fulfilled.
S. Greijdanus explains this passage as probably meaning that the time of
oppression for Jerusalem will last “to the end of the centuries, the coming of the final
judgment and the return of Christ in glory, the very theme to which the Lord now [in
verses 25–28] turns.”
Lenski similarly states that “the seasons here meant continue from the destruction
of Jerusalem to the time of the Parousia.”
With this judgment I am in agreement. The claim that “the time of the Gentiles
ended May 14, 1948, when Israel became an independent state,” and that “the Jews
have returned to their country in fulfilment of prophecy” is contradicted by the
following facts:
a. Even today only about one out of every five Jews is living in Israel.
b. Even today the very existence of Israel—and of Jerusalem as an independent
Jewish city—is still being threatened.
c. The great majority of Jews do not regard Jesus as their Lord and Savior.
For much more on this see my book Israel in Prophecy, Grand Rapids, 1972.
For Practical Lessons and Greek Words, etc., see pp. 945–948.
------------
Romans 11:25. For I do not want you to be unaware of this mystery, brothers, so
that you may not be conceited, that a hardening has come upon part of Israel (and
will last) until the fulness of the Gentiles has come in.
Resuming use of the plural,[SUP][319][/SUP] Paul directly addresses the entire congregation.
Nevertheless, it is clear that even now he is thinking especially of those Gentile
believers who stood in need of being warned against anti-Semitism. In no uncertain
terms he has just told them that for the Jews, even for those who had become
delinquent, and initially hardened, the door of opportunity to be saved was standing
open at least as widely as it did for the Gentiles (verse 24). It is in connection with
this thought that he now continues by using the explanatory conjunction For.
The words, “I do not want you to be unaware” signify, “I want you to take to
heart.” Note also here the word of tender affection “brothers.” On both of these points
(a. not unaware, and b. brothers) see 1:13.
“… of this mystery.” In referring to a mystery Paul is not using this term in the
pagan sense of an esoteric doctrine for the initiated, but as indicating a truth which
would not have been known if God had not revealed it.[SUP] [320][/SUP]
As appears from the very wording of verse 25—note “that a hardening has come
upon part of Israel” (literally, “that a hardening in part has come on Israel”), this
petrifaction is not absolute and unqualified; there is always a saved remnant, called
into being in a marvelous manner:
a. Carnal Israel stumbles and is rejected because of its unbelief. Result:
b. The gospel is proclaimed to the Gentiles. The elect Gentiles are saved. Result:
c. God uses this salvation of Gentiles in order to arouse the envy of the Jews.
Result:
d. The Jewish remnant accepts Christ, in accordance with God’s eternal plan. In
connection with each item it is God himself who brings about these results. But let us
quote Paul’s own words (verses 11, 12, 31):
a. “Because of their trespass
b. salvation (has come) to the Gentiles
c. to make Israel envious, so that,
d. as a result of the mercy shown to you [Gentiles], they [Israel] too may now
receive mercy.”
Now is not that just too wonderful for words? Moreover, the blessed interaction
Paul has in mind must not be given too limited a scope. It even reaches beyond that
which is enclosed in these four items. For example, we may be sure that saved
Gentiles (item b.) do not sit still, but, in turn, become witnesses for Christ; and so do
saved Jews (item d.). This interdependence between the salvation of the Gentiles and
that of Israel is the substance of the divine “mystery.”[SUP] [321][/SUP]
In harmony, then, with the substance of this mystery, here in verse 25 the apostle
states that the hardening has come upon part of Israel. That was true in the past, is
true now, will still be a fact in the future. Is not this the same as to state that a remnant
of Israel, in every age, is saved (see 9:27; 11:1–5)?
Israel’s rejection is not absolute and unqualified, nor necessarily final. It is partial.
Paul feels the need of stressing this fact because certain Gentiles seemed to have
harbored contrary thoughts, as was pointed out in connection with verses 17–24. So
he tells them, “I do not want you to be unaware of this mystery, brothers, so that you
may not be conceited.”
Not only is it true, however, that the divine hardening (in punishment for human
hardening) affects part of the people in any period of history, but it is also a fact, as
the apostle states here in verse 25, that a definite time-span has been assigned to this
hardening. For the people as a whole it will last “until the fulness of the Gentiles has
come in.” In connection with verse 12, where the same word fullness (pleroma) occurs,
it has been shown that by “fulness” the apostle means “full number.” What Paul is saying,
then, here in verse 25, is that Israel’s partial hardening—the hardening of part
of the people of Israel—will last until the full number of elect Gentiles has been
gathered into God’s fold.
And when will that full number have been brought to salvation in Christ? Scripture is very clear on this point.
It will be on the day of Christ’s glorious Return. Once he has returned, there is no longer any opportunity for
accepting the gospel call. See Luke 17:26–37; II Peter 3:3–9. Cf. Belgic Confession, Article XXXVII:
“Finally we believe, according to the Word of God, when the time appointed by
the Lord (which is unknown to all creatures) is come and the number of the elect
complete (italics added, -WH), that our Lord Jesus Christ will come from heaven, corporally and visibly,
as he ascended, with great glory and majesty to declare himself Judge of the living and the dead, burning
this old world with fire and flame to cleanse it.”
It has become clear, therefore, that the hardening of part of Israel and the
gathering of Gentiles occur side by side. With respect to Israel this partial hardening
began already during the days of the old dispensation (Rom. 9:27; 10:16, 21; 11:3),
was taking place in Paul’s own day, and will continue until the close of the new
dispensation. Side by side with this hardening process, the gospel is being proclaimed
to the Gentiles. Some reject it; some, by God’s sovereign grace, accept it.
Returning now to Israel, it is obvious that if, in every age, some Israelites are
hardened, it must also be true that in every age some are saved. Paul expresses this
thought in words that have given rise to much controversy, namely, 26a. And so all
Israel will be saved.
Three Interpretations
A. The Most Popular Theory
“All Israel” indicates the mass of Jews living on earth in the end-time. The full
number of elect Gentiles will be gathered in. After that the mass of the Jews—Israel
on a large scale—will be saved. This will happen just previous to, or at the very
moment of, Christ’s Return.
For the names of some of the advocates of this theory see p. 307.
Evaluation
a. The Greek word οὕτως does not mean then or after that. The rendering “Then all Israel
will be saved” is wrong. In none of the other occurrences of this word in Romans, or anywhere
else in the New Testament, does this word have that meaning. It means so, in this manner, thus.
b. This theory also fails to do justice to the word all in “all Israel.” Does not “all
Israel” sound very strange as a description of the (comparatively) tiny fraction of Jews
who will still be living on earth just before, or at the moment of, Christ’s Return?
c. The context clearly indicates that in writing about the salvation of Israelites and
Gentiles Paul is not limiting his thoughts to what will take place in the future. He very
definitely includes what is happening now. See especially verses 30, 31.
d. Would it not be strange for God to single out for a very special favor—nothing
less than salvation full and free—exactly that generation of Jews which will have
hardened its heart against the testimony of the longest train of Christian witnesses, a
train extending all the way from the days of Christ’s sojourn on earth—in fact, in a
sense, all the way from Abraham—to the close of the new dispensation?
e. The reader has not been prepared for the idea of a mass conversion of Israelites.
All along Paul stresses the very opposite, namely, the salvation, in any age (past,
present, future) of a remnant. See the passages listed under 11:5, p. 363. If Rom.
11:26 actually teaches a mass conversion of Jews, would it not seem as if Paul is
saying, “Forget what I told you previously”?
f. If Paul is here predicting such a future mass conversion of Jews, is he not,
contradicting, if not the letter, at least the spirit, of his earlier statement found in I
Thess. 2:14b–16:
“… the Jews, who killed the Lord Jesus and the prophets, and drove us out, and do
not please God, and are hostile to all men, in that they try to prevent us from speaking
to the Gentiles that they may be saved, so as always to fill up the measure of their
sins. But upon them the wrath [of God] has come to the uttermost”[SUP][322][/SUP]?
g. The immediately following context (11:26b, 27) refers to a coming of “the
Deliverer” who will turn away godlessness and remove sin from Jacob. Was not that
the purpose of Christ’s first coming? But the popular interpretation of Rom. 11:26
predicts a mass conversion of Jews in connection with Christ’s second coming. That
theory is, accordingly, not in harmony with the context. For these several reasons
Interpretation A. should be rejected.
B. John Calvin’s Theory
“All Israel” refers to the total number of the elect throughout history, all those who
are ultimately saved both Jews and Gentiles. In his Commentary on his passage
Calvin expresses himself as follows:
“I extend the word Israel to all the people of God, according to this meaning:
when the Gentiles shall come in, the Jews also will return from their defection to the
obedience of faith, and thus will be completed the salvation of the whole Israel of
God, which must be gathered from both …”
The same view is defended by J. A. C. Van Leeuwen and D. Jacobs, op. cit., p.
227; and, in a sense, by Karl Barth, Der Römerbrief, Zürich, 1954, p. 401; English tr., p. 416.
Evaluation
Inasfar as Calvin interprets the term Israel spiritually—“Israel” refers to the elect—
his theory must be considered correct. Cf. Rom. 9:6. Also his claim that the section,
verses 25–32 (considered as a unit), describes the one people of God cannot be
successfully refuted. On the other hand, Calvin’s application of the term “Israel,” in
verse 26, to all the people of God, both Jews and Gentiles, is wrong. In the preceding
context the words Israel, Israelites(s) occur no less than eleven times: 9:4; 9:6
(twice); 9:27; 9:31; 10:19; 10:21; 11:1; 11:2; 11:7; and 11:25. In each case the
reference is clearly to Jews, never to Gentiles. What compelling reason can there be,
therefore, to adopt a different meaning for the term Israel as used here in 11:26? To
be sure, at the close of verse 25 the apostle makes mention of the Gentiles, but only in
order to indicate that the partial hardening of the Jews will not cease until every elect
Gentile will have been brought into the kingdom. Accordingly, Paul is still talking
about the Jews. He does so also in verse 26b. Even verse 28 contains a clear reference
to Jews. Not until verses 30–32 are reached does the apostle cause the entire body of
the elect, both Jews and Gentiles, to pass in review together.
Therefore, while appreciating the good elements in Calvin’s explanation, we
cannot agree with him in interpreting the term “all Israel” in 11:26 as referring to all
the elect, both Jews and Gentiles. A passage should be interpreted in light of its
context. In the present case the context points to Jews, not to Gentiles, nor in verses
26–29 to a combination of Jews and Gentiles.
C. A Third Theory
The term “All Israel” means the total number of elect Jews, the sum of all Israel’s
“remnants.” “All Israel” parallels “the fulness of the Gentiles.” Verses 25. 26 make it
very clear that God is dealing with both groups, has been saving them, is saving them,
and is going to save them. And if “All Israel” indicates, as it does, that not a single
elect Israelite will be lacking “when the roll is called up yonder,” then “the fulness of
the Gentiles” similarly shows that when the attendance is checked every elect Gentile
will answer “Present.”
For the meaning of “will be saved” see on 1:16, p. 60. For Jew and Gentile the
way of salvation is the same. In fact, their paths run side by side. Opportunity to be
saved will have ended for both when Christ returns. As indicated previously, the
two—“the fulness of the Gentiles” and “All Israel”—constitute one organism,
symbolized by a single olive tree. It should be clear that if, in the present connection,
fullness must be interpreted in its unlimited sense, the same holds for all in “All Israel.”
The words “And so” are explained by Paul himself. They indicate, “In such a
marvelous manner,” a manner no one could have guessed. If God had not revealed
this “mystery” to Paul, he would not have known it. It was, in fact, astonishing. The
very rejection of the majority of Israelites, throughout history recurring again and
again, was, is, and will be, a link in the effectuation of Israel’s salvation. For details,
see above, p. 366, 367, 377, 378 (Rom. 11:11, 12, 25).
Although, to be sure, this interpretation is not nearly as popular as is theory A,
among its defenders are men of recognized scholarship (as holds also, of course, for
theories A and B). Let me mention but a few.
One of the propositions successfully defended by S. Volbeda, when he received
his summa cum laude doctor of theology degree from the Free University of
Amsterdam was: “The term ‘all Israel’ in Rom. 11:26a must be understood as
indicating the collective elect out of Israel.”[SUP][323][/SUP]
H. Bavinck, author of the four-volume work Gereformeerde Dogmatiek
[Reformed Dogmatics], states, “ ‘All Israel’ in 11:26, is not the people of Israel,
destined to be converted collectively, neither is it the church consisting of united Jews
and Gentiles; but it is the full number which during the course of the centuries is
gathered out of Israel.”[SUP][324][/SUP] Cf. H. Hoeksema, God’s Eternal Good Pleasure, Grand
Rapids, 1950, p. 465.
And L. Berkhof states, “ ‘All Israel’ is to be understood as a designation not of the
whole nation but of the whole number of the elect out of the ancient covenant people
… and the adverb οὕτως cannot mean ‘after that,’ but only ‘in this manner.’ ”[SUP][325][/SUP]
For a similar interpretation see H. Ridderbos, Aan de Romeinen (Commentaar Op Het
Nieuwe Testament), Kampen, 1959, p. 263.
Not only scholars of Reformed persuasion and Dutch nationality or lineage have
adopted this interpretation, but so have many others, as is clear from a glance at
Lenski’s commentary on Romans, pp. 714, 726, 727. See also O. Palmer Robertson,
“Is There a Distinctive Future for Ethnic Israel in Romans II?,” in Perspectives on
Evangelical Theology, Grand Rapids, 1979, pp. 81–94. These interpreters are
convinced that this is the only interpretation that suits the text and context.
Objections Stated and Refuted
Objection No. 1
This interpretation destroys the contrast between the remnant mentioned in 11:5, on
the one hand, and the mass of Israel, on the other.
Answer
Our interpretation does not destroy a contrast but defines it more accurately. The real
contrast is that between single remnants (see, for example, 11:5), on the one hand, and
“all Israel,” that is, the sum of all the remnants throughout history (verse 26), on the
other.
Objection No. 2
According to this interpretation the “mystery” mentioned by Paul amounts to no more
than that all Israel’s elect will be saved. But that is a truth so obvious that it fails to do
justice to the implications of the term “mystery.”
Answer
Not so! The mystery of which Paul speaks has reference to the marvelous chain of
events that results in Israel’s salvation. It points to seemingly contradictory factors
which in God’s loving and overruling providence are so directed that ultimate
salvation for “all Israel” is effected. See above, pp. 377, 378.
-----------
End Notes
[SUP][319][/SUP] Note change from σύ in verse 24 to ὑµᾶς in verse 25.
[SUP][320][/SUP] The word µυστήριον occurs also in Rom. 16:25 and six times in I Cor., six times also
in Ephesians, four times in Colossians, once in II Thessalonians, and twice in I
Timothy.
It is also found in the book of Revelation (1:20; 10:7; 17:5, 7). As there used it is
perhaps best explained as “the symbolical meaning” of that which required
explanation. In the LXX of Dan. 2, where the word occurs no less than 8 times (as a
singular in verses 18, 19, 27, 30, and 47b; as plural in verses 28, 29, and 47a) it refers
to a “secret” that must be revealed, a riddle that needs to be interpreted. The meaning
“divinely revealed truth” fits very well into the context of Luke 8:10 and its parallels
(Matt. 13:11; Mark 4:11), the only Gospel instances of its use.
[SUP][321][/SUP] So also Ridderbos, op. cit., p. 263.
[SUP][322] [/SUP]Or: at last; or, to the end.
[SUP][323][/SUP] Quoted from De Intuitieve Philosophie Van James McCosh, Grand Rapids, n.d.,
p. 415.
[SUP][324][/SUP] Vol. IV, p. 744. This is my translation from the Dutch. So also for the quotation
from Volbeda.
[SUP][325][/SUP] Systematic Theology, pp. 699, 670.
You might tell your Jewish family and friends to consider the story Jesus told of Lazarus and the beggar (Luke 16:19 ff.). According to Messiah Yeshua wealth does not indicate blessing, nor does lack of it indicate a curse.
The wealthy and wise of all peoples, if they do not bow the knee to the Christ of God, are despised of Heaven. And the Jews in particular, if they do not use their gifts given from above to serve God and man, but instead themselves, it will redound to their condemnation.
On another matter brought up in this thread, I do not think the Jews en masse will turn to Christ before His return; I do not think Scripture warrants that view, certainly not Romans 11:26, “And so all Israel shall be saved”. Here is an excellent commentator on the verses Luke 21:24 (“until the times of the Gentiles be fulfilled”) and Romans 11:25, 26 (And so all Israel shall be saved”).
From William Hendriksen’s New Testament Commentary, the volumes on Luke and on Romans. He will often refer the reader to pages in the same commentary he is writing, i.e., in Luke or Romans.
----------
Luke 21:24. And they will fall by the edge of the sword and will be carried off as
captives into all the nations …
What happened, in fulfilment of this prophecy, was as follows: Even several years
before the outbreak of the Jewish War the Roman yoke was becoming more
oppressive than ever. Action produced reaction, with the result that Jewish hatred of
their heathen oppressors rose to the point of organized rebellion. By no means every
Jew was in sympathy with this movement, but after a while the warnings of the
moderates were drowned out by the voices of the Zealots. Emperor Nero sent his
famous general Vespasian to Galilee, which was soon overrun. But, due to the forced
return to Rome of this general and Nero’s suicide, the conquest of Galilee was short-
lived. A period of confusion followed in Rome, with four emperors in one year. See
on verses 8–11. The Jews took advantage of this situation, so that the rebellion began
to make some headway again. But then Vespasian, now emperor, having restored
order, sent his son Titus (who himself later on became emperor, A.D. 79–81) to
Jerusalem with a large army.
The siege began in April of the year A.D. 70, while Jerusalem was still filled with
Passover pilgrims. For the terror that ensued one should read Josephus, Jewish War,
especially Books IV to VII. After a siege of about five months the Romans finally
overwhelmed the entire city. According to Josephus the total number of prisoners
taken throughout the entire war was 97,000, while 1,100,000 perished during the siege
(Jewish War VI.420). Even though these figures may be exaggerated, the number
must have been enormous.
The war was inexcusably cruel. Not only was the temple given up to the flames
but the entire city—except three towers and a portion of the western wall—was razed.
By the thousands aged men, women, regardless of their physical condition, and even
little children were murdered. Some of the prisoners were subsequently thrown to the
wild beasts, others were sold into slavery “into all the nations,” while a select number
of the strongest and best-looking captives figured in the triumphal procession which
Rome gave to the conquerors, and which Josephus describes in such elaborate detail,
as if the terrible slaughter were really something to be proud of.
For many, many years no Jew was allowed to reside in or even to visit Jerusalem,
which was made a pagan city. But enough has been said to show in what manner
Christ’s prediction, recorded in Luke 21:24a, was fulfilled.
Continued: and Jerusalem will be trodden down by the Gentiles until the
times of the Gentiles are fulfilled.
S. Greijdanus explains this passage as probably meaning that the time of
oppression for Jerusalem will last “to the end of the centuries, the coming of the final
judgment and the return of Christ in glory, the very theme to which the Lord now [in
verses 25–28] turns.”
Lenski similarly states that “the seasons here meant continue from the destruction
of Jerusalem to the time of the Parousia.”
With this judgment I am in agreement. The claim that “the time of the Gentiles
ended May 14, 1948, when Israel became an independent state,” and that “the Jews
have returned to their country in fulfilment of prophecy” is contradicted by the
following facts:
a. Even today only about one out of every five Jews is living in Israel.
b. Even today the very existence of Israel—and of Jerusalem as an independent
Jewish city—is still being threatened.
c. The great majority of Jews do not regard Jesus as their Lord and Savior.
For much more on this see my book Israel in Prophecy, Grand Rapids, 1972.
For Practical Lessons and Greek Words, etc., see pp. 945–948.
------------
Romans 11:25. For I do not want you to be unaware of this mystery, brothers, so
that you may not be conceited, that a hardening has come upon part of Israel (and
will last) until the fulness of the Gentiles has come in.
Resuming use of the plural,[SUP][319][/SUP] Paul directly addresses the entire congregation.
Nevertheless, it is clear that even now he is thinking especially of those Gentile
believers who stood in need of being warned against anti-Semitism. In no uncertain
terms he has just told them that for the Jews, even for those who had become
delinquent, and initially hardened, the door of opportunity to be saved was standing
open at least as widely as it did for the Gentiles (verse 24). It is in connection with
this thought that he now continues by using the explanatory conjunction For.
The words, “I do not want you to be unaware” signify, “I want you to take to
heart.” Note also here the word of tender affection “brothers.” On both of these points
(a. not unaware, and b. brothers) see 1:13.
“… of this mystery.” In referring to a mystery Paul is not using this term in the
pagan sense of an esoteric doctrine for the initiated, but as indicating a truth which
would not have been known if God had not revealed it.[SUP] [320][/SUP]
As appears from the very wording of verse 25—note “that a hardening has come
upon part of Israel” (literally, “that a hardening in part has come on Israel”), this
petrifaction is not absolute and unqualified; there is always a saved remnant, called
into being in a marvelous manner:
a. Carnal Israel stumbles and is rejected because of its unbelief. Result:
b. The gospel is proclaimed to the Gentiles. The elect Gentiles are saved. Result:
c. God uses this salvation of Gentiles in order to arouse the envy of the Jews.
Result:
d. The Jewish remnant accepts Christ, in accordance with God’s eternal plan. In
connection with each item it is God himself who brings about these results. But let us
quote Paul’s own words (verses 11, 12, 31):
a. “Because of their trespass
b. salvation (has come) to the Gentiles
c. to make Israel envious, so that,
d. as a result of the mercy shown to you [Gentiles], they [Israel] too may now
receive mercy.”
Now is not that just too wonderful for words? Moreover, the blessed interaction
Paul has in mind must not be given too limited a scope. It even reaches beyond that
which is enclosed in these four items. For example, we may be sure that saved
Gentiles (item b.) do not sit still, but, in turn, become witnesses for Christ; and so do
saved Jews (item d.). This interdependence between the salvation of the Gentiles and
that of Israel is the substance of the divine “mystery.”[SUP] [321][/SUP]
In harmony, then, with the substance of this mystery, here in verse 25 the apostle
states that the hardening has come upon part of Israel. That was true in the past, is
true now, will still be a fact in the future. Is not this the same as to state that a remnant
of Israel, in every age, is saved (see 9:27; 11:1–5)?
Israel’s rejection is not absolute and unqualified, nor necessarily final. It is partial.
Paul feels the need of stressing this fact because certain Gentiles seemed to have
harbored contrary thoughts, as was pointed out in connection with verses 17–24. So
he tells them, “I do not want you to be unaware of this mystery, brothers, so that you
may not be conceited.”
Not only is it true, however, that the divine hardening (in punishment for human
hardening) affects part of the people in any period of history, but it is also a fact, as
the apostle states here in verse 25, that a definite time-span has been assigned to this
hardening. For the people as a whole it will last “until the fulness of the Gentiles has
come in.” In connection with verse 12, where the same word fullness (pleroma) occurs,
it has been shown that by “fulness” the apostle means “full number.” What Paul is saying,
then, here in verse 25, is that Israel’s partial hardening—the hardening of part
of the people of Israel—will last until the full number of elect Gentiles has been
gathered into God’s fold.
And when will that full number have been brought to salvation in Christ? Scripture is very clear on this point.
It will be on the day of Christ’s glorious Return. Once he has returned, there is no longer any opportunity for
accepting the gospel call. See Luke 17:26–37; II Peter 3:3–9. Cf. Belgic Confession, Article XXXVII:
“Finally we believe, according to the Word of God, when the time appointed by
the Lord (which is unknown to all creatures) is come and the number of the elect
complete (italics added, -WH), that our Lord Jesus Christ will come from heaven, corporally and visibly,
as he ascended, with great glory and majesty to declare himself Judge of the living and the dead, burning
this old world with fire and flame to cleanse it.”
It has become clear, therefore, that the hardening of part of Israel and the
gathering of Gentiles occur side by side. With respect to Israel this partial hardening
began already during the days of the old dispensation (Rom. 9:27; 10:16, 21; 11:3),
was taking place in Paul’s own day, and will continue until the close of the new
dispensation. Side by side with this hardening process, the gospel is being proclaimed
to the Gentiles. Some reject it; some, by God’s sovereign grace, accept it.
Returning now to Israel, it is obvious that if, in every age, some Israelites are
hardened, it must also be true that in every age some are saved. Paul expresses this
thought in words that have given rise to much controversy, namely, 26a. And so all
Israel will be saved.
Three Interpretations
A. The Most Popular Theory
“All Israel” indicates the mass of Jews living on earth in the end-time. The full
number of elect Gentiles will be gathered in. After that the mass of the Jews—Israel
on a large scale—will be saved. This will happen just previous to, or at the very
moment of, Christ’s Return.
For the names of some of the advocates of this theory see p. 307.
Evaluation
a. The Greek word οὕτως does not mean then or after that. The rendering “Then all Israel
will be saved” is wrong. In none of the other occurrences of this word in Romans, or anywhere
else in the New Testament, does this word have that meaning. It means so, in this manner, thus.
b. This theory also fails to do justice to the word all in “all Israel.” Does not “all
Israel” sound very strange as a description of the (comparatively) tiny fraction of Jews
who will still be living on earth just before, or at the moment of, Christ’s Return?
c. The context clearly indicates that in writing about the salvation of Israelites and
Gentiles Paul is not limiting his thoughts to what will take place in the future. He very
definitely includes what is happening now. See especially verses 30, 31.
d. Would it not be strange for God to single out for a very special favor—nothing
less than salvation full and free—exactly that generation of Jews which will have
hardened its heart against the testimony of the longest train of Christian witnesses, a
train extending all the way from the days of Christ’s sojourn on earth—in fact, in a
sense, all the way from Abraham—to the close of the new dispensation?
e. The reader has not been prepared for the idea of a mass conversion of Israelites.
All along Paul stresses the very opposite, namely, the salvation, in any age (past,
present, future) of a remnant. See the passages listed under 11:5, p. 363. If Rom.
11:26 actually teaches a mass conversion of Jews, would it not seem as if Paul is
saying, “Forget what I told you previously”?
f. If Paul is here predicting such a future mass conversion of Jews, is he not,
contradicting, if not the letter, at least the spirit, of his earlier statement found in I
Thess. 2:14b–16:
“… the Jews, who killed the Lord Jesus and the prophets, and drove us out, and do
not please God, and are hostile to all men, in that they try to prevent us from speaking
to the Gentiles that they may be saved, so as always to fill up the measure of their
sins. But upon them the wrath [of God] has come to the uttermost”[SUP][322][/SUP]?
g. The immediately following context (11:26b, 27) refers to a coming of “the
Deliverer” who will turn away godlessness and remove sin from Jacob. Was not that
the purpose of Christ’s first coming? But the popular interpretation of Rom. 11:26
predicts a mass conversion of Jews in connection with Christ’s second coming. That
theory is, accordingly, not in harmony with the context. For these several reasons
Interpretation A. should be rejected.
B. John Calvin’s Theory
“All Israel” refers to the total number of the elect throughout history, all those who
are ultimately saved both Jews and Gentiles. In his Commentary on his passage
Calvin expresses himself as follows:
“I extend the word Israel to all the people of God, according to this meaning:
when the Gentiles shall come in, the Jews also will return from their defection to the
obedience of faith, and thus will be completed the salvation of the whole Israel of
God, which must be gathered from both …”
The same view is defended by J. A. C. Van Leeuwen and D. Jacobs, op. cit., p.
227; and, in a sense, by Karl Barth, Der Römerbrief, Zürich, 1954, p. 401; English tr., p. 416.
Evaluation
Inasfar as Calvin interprets the term Israel spiritually—“Israel” refers to the elect—
his theory must be considered correct. Cf. Rom. 9:6. Also his claim that the section,
verses 25–32 (considered as a unit), describes the one people of God cannot be
successfully refuted. On the other hand, Calvin’s application of the term “Israel,” in
verse 26, to all the people of God, both Jews and Gentiles, is wrong. In the preceding
context the words Israel, Israelites(s) occur no less than eleven times: 9:4; 9:6
(twice); 9:27; 9:31; 10:19; 10:21; 11:1; 11:2; 11:7; and 11:25. In each case the
reference is clearly to Jews, never to Gentiles. What compelling reason can there be,
therefore, to adopt a different meaning for the term Israel as used here in 11:26? To
be sure, at the close of verse 25 the apostle makes mention of the Gentiles, but only in
order to indicate that the partial hardening of the Jews will not cease until every elect
Gentile will have been brought into the kingdom. Accordingly, Paul is still talking
about the Jews. He does so also in verse 26b. Even verse 28 contains a clear reference
to Jews. Not until verses 30–32 are reached does the apostle cause the entire body of
the elect, both Jews and Gentiles, to pass in review together.
Therefore, while appreciating the good elements in Calvin’s explanation, we
cannot agree with him in interpreting the term “all Israel” in 11:26 as referring to all
the elect, both Jews and Gentiles. A passage should be interpreted in light of its
context. In the present case the context points to Jews, not to Gentiles, nor in verses
26–29 to a combination of Jews and Gentiles.
C. A Third Theory
The term “All Israel” means the total number of elect Jews, the sum of all Israel’s
“remnants.” “All Israel” parallels “the fulness of the Gentiles.” Verses 25. 26 make it
very clear that God is dealing with both groups, has been saving them, is saving them,
and is going to save them. And if “All Israel” indicates, as it does, that not a single
elect Israelite will be lacking “when the roll is called up yonder,” then “the fulness of
the Gentiles” similarly shows that when the attendance is checked every elect Gentile
will answer “Present.”
For the meaning of “will be saved” see on 1:16, p. 60. For Jew and Gentile the
way of salvation is the same. In fact, their paths run side by side. Opportunity to be
saved will have ended for both when Christ returns. As indicated previously, the
two—“the fulness of the Gentiles” and “All Israel”—constitute one organism,
symbolized by a single olive tree. It should be clear that if, in the present connection,
fullness must be interpreted in its unlimited sense, the same holds for all in “All Israel.”
The words “And so” are explained by Paul himself. They indicate, “In such a
marvelous manner,” a manner no one could have guessed. If God had not revealed
this “mystery” to Paul, he would not have known it. It was, in fact, astonishing. The
very rejection of the majority of Israelites, throughout history recurring again and
again, was, is, and will be, a link in the effectuation of Israel’s salvation. For details,
see above, p. 366, 367, 377, 378 (Rom. 11:11, 12, 25).
Although, to be sure, this interpretation is not nearly as popular as is theory A,
among its defenders are men of recognized scholarship (as holds also, of course, for
theories A and B). Let me mention but a few.
One of the propositions successfully defended by S. Volbeda, when he received
his summa cum laude doctor of theology degree from the Free University of
Amsterdam was: “The term ‘all Israel’ in Rom. 11:26a must be understood as
indicating the collective elect out of Israel.”[SUP][323][/SUP]
H. Bavinck, author of the four-volume work Gereformeerde Dogmatiek
[Reformed Dogmatics], states, “ ‘All Israel’ in 11:26, is not the people of Israel,
destined to be converted collectively, neither is it the church consisting of united Jews
and Gentiles; but it is the full number which during the course of the centuries is
gathered out of Israel.”[SUP][324][/SUP] Cf. H. Hoeksema, God’s Eternal Good Pleasure, Grand
Rapids, 1950, p. 465.
And L. Berkhof states, “ ‘All Israel’ is to be understood as a designation not of the
whole nation but of the whole number of the elect out of the ancient covenant people
… and the adverb οὕτως cannot mean ‘after that,’ but only ‘in this manner.’ ”[SUP][325][/SUP]
For a similar interpretation see H. Ridderbos, Aan de Romeinen (Commentaar Op Het
Nieuwe Testament), Kampen, 1959, p. 263.
Not only scholars of Reformed persuasion and Dutch nationality or lineage have
adopted this interpretation, but so have many others, as is clear from a glance at
Lenski’s commentary on Romans, pp. 714, 726, 727. See also O. Palmer Robertson,
“Is There a Distinctive Future for Ethnic Israel in Romans II?,” in Perspectives on
Evangelical Theology, Grand Rapids, 1979, pp. 81–94. These interpreters are
convinced that this is the only interpretation that suits the text and context.
Objections Stated and Refuted
Objection No. 1
This interpretation destroys the contrast between the remnant mentioned in 11:5, on
the one hand, and the mass of Israel, on the other.
Answer
Our interpretation does not destroy a contrast but defines it more accurately. The real
contrast is that between single remnants (see, for example, 11:5), on the one hand, and
“all Israel,” that is, the sum of all the remnants throughout history (verse 26), on the
other.
Objection No. 2
According to this interpretation the “mystery” mentioned by Paul amounts to no more
than that all Israel’s elect will be saved. But that is a truth so obvious that it fails to do
justice to the implications of the term “mystery.”
Answer
Not so! The mystery of which Paul speaks has reference to the marvelous chain of
events that results in Israel’s salvation. It points to seemingly contradictory factors
which in God’s loving and overruling providence are so directed that ultimate
salvation for “all Israel” is effected. See above, pp. 377, 378.
-----------
End Notes
[SUP][319][/SUP] Note change from σύ in verse 24 to ὑµᾶς in verse 25.
[SUP][320][/SUP] The word µυστήριον occurs also in Rom. 16:25 and six times in I Cor., six times also
in Ephesians, four times in Colossians, once in II Thessalonians, and twice in I
Timothy.
It is also found in the book of Revelation (1:20; 10:7; 17:5, 7). As there used it is
perhaps best explained as “the symbolical meaning” of that which required
explanation. In the LXX of Dan. 2, where the word occurs no less than 8 times (as a
singular in verses 18, 19, 27, 30, and 47b; as plural in verses 28, 29, and 47a) it refers
to a “secret” that must be revealed, a riddle that needs to be interpreted. The meaning
“divinely revealed truth” fits very well into the context of Luke 8:10 and its parallels
(Matt. 13:11; Mark 4:11), the only Gospel instances of its use.
[SUP][321][/SUP] So also Ridderbos, op. cit., p. 263.
[SUP][322] [/SUP]Or: at last; or, to the end.
[SUP][323][/SUP] Quoted from De Intuitieve Philosophie Van James McCosh, Grand Rapids, n.d.,
p. 415.
[SUP][324][/SUP] Vol. IV, p. 744. This is my translation from the Dutch. So also for the quotation
from Volbeda.
[SUP][325][/SUP] Systematic Theology, pp. 699, 670.
Peairtach
Puritan Board Doctor
The Jews are in a different position in this New Testament era from other nations like the Scots and Americans, even on the basis of Romans 11.
(a) No other nation has a promise from God of its continuance to the end of time but there is such a promise even in Romans 11.
(b) No other nation has a promise of there being at least a small number of elect among them to the end of time but there is such a promise in Romans 11.
(c) Have they also been promised a future national conversion in Romans 11?
Regarding the Q of a future conversion of the Jews as a nation, this tends to divide between amils on the one hand and postmils and premils on the other.
Amils tend to believe that there will be no future conversion of the Jews as a nation, whereas postmils tend to believe there will be, and that the other nations will be converted too. For postmils the conversion of the Jews as a nation will happen long before the Second Advent and the Eschaton.
I explained why I believed in a future conversion - as opposed to the views of O.Palmer Robertson, in his book "The Israel of God" - here:
http://www.puritanboard.com/f45/o-palmer-robertson-romans-11-a-51401/
The Jews are covenantally privileged/blessed. Some Jews are more privileged/blessed than others depending on how exposed to God's Word they have been. But covenantal privileges and blessings can be turned into curses if they are neglected or despised.
Jews and Gentiles that have been raised in Christian families are more covenantally blessed/privileged than the average Jew, and they can also turn their blessings into a curse.
To further paint a slightly complex picture, there is a sense in which the Jews in general have been covenantally judged with a darkness of mind.
(a) No other nation has a promise from God of its continuance to the end of time but there is such a promise even in Romans 11.
(b) No other nation has a promise of there being at least a small number of elect among them to the end of time but there is such a promise in Romans 11.
(c) Have they also been promised a future national conversion in Romans 11?
Regarding the Q of a future conversion of the Jews as a nation, this tends to divide between amils on the one hand and postmils and premils on the other.
Amils tend to believe that there will be no future conversion of the Jews as a nation, whereas postmils tend to believe there will be, and that the other nations will be converted too. For postmils the conversion of the Jews as a nation will happen long before the Second Advent and the Eschaton.
I explained why I believed in a future conversion - as opposed to the views of O.Palmer Robertson, in his book "The Israel of God" - here:
http://www.puritanboard.com/f45/o-palmer-robertson-romans-11-a-51401/
The Jews are covenantally privileged/blessed. Some Jews are more privileged/blessed than others depending on how exposed to God's Word they have been. But covenantal privileges and blessings can be turned into curses if they are neglected or despised.
Jews and Gentiles that have been raised in Christian families are more covenantally blessed/privileged than the average Jew, and they can also turn their blessings into a curse.
To further paint a slightly complex picture, there is a sense in which the Jews in general have been covenantally judged with a darkness of mind.
Peairtach
Puritan Board Doctor
Well no-one is obliged to be a "friend of Israel" in that sense, although the Jews are beloved for the fathers' sakes.
They can be "friends of Israel" if they want to be. It's a political matter.
If people are taught covenantally rather than dispensationally they will be more balanced. They will know that there has been expansion in the New Testament, and that the Church/the Israel of God is in the process of inheriting the whole Earth, by evangelism, not only inheriting the Land of Israel/Palestine (Matthew 5:5).
The unconverted Jews - outside the Israel of God - are beloved, but they must be converted to enter the Israel of God.
In God's providence some mainly unconverted Jews have returned to Israel-Palestine. They must treat any natives of the area according to biblical principles, however difficult some of the natives may be.
Some Jews disagree with the State of Israel, or some of its policies, so there's no reason why Christians shouldn't, if they're of that mind.
Even if some of the OT prophecies predicted a return to the Land, it doesn't mean that you have to agree with everything Jews or the State of Israel does.
There are other reasons apart from supposed spurious biblical ones why the State of Israel might e.g. want to hold onto the West Bank e.g. security.
Re the OT prophecies, about return, are they all about the Israel of God inheriting the Earth, about the Jews returning to the Land, or a combination?
I need to study them more closely.
- Status
