Ever since the founding of the Church of Jesus Christ on the
Day of Pentecost (Acts 2), the status of the Jews in God’s redemptive plan has
been the subject of theological debate. The Apostle Paul discussed that matter
under divine inspiration in his Epistle to the Romans, chapters 9 through 11. It
seems clear from Romans 11:2-5 that God has not rejected the Jews and is saving
a remnant from generation to generation.
In spite of Paul’s
assurances that God still has a special care for the Jews, one theological
system maintains that the Jews have no more special place in God’s redemptive
plan than do Gentiles.
On the other side of the debate is a very popular theological
system that developed in the late 19th century. That system sees
God’s plan for ethic Jews as totally distinct from the Church. The modern state
of Israel, this view maintains, is a fulfillment of prophecy and a preparation
for “The Great Tribulation,” identified as “the day of Jacob’s trouble” (Jeremiah
30:7). This will be followed by the return of Christ to reestablish the kingdom
of Israel and reign on the throne of David for a thousand years (which reign
they see in Rev. 20:1-4).
In this latter view, the church is taken out of the world
before that Great Tribulation and are designated as God’s “heavenly people,”
while restored Israel is God’s “earthly people.” Though variations of this
system have developed in recent decades, the distinction between Israel and the
Church, and God’s different plans for each, remains.
My studies of the Scriptures have brought me to a position
that differs from either of the above systems. Other scholars, I have learned,
have come to a similar understanding, yet differing in various details. The
following is a synopsis of what I believe is in accord with God’s redemptive
plan.
GOD’S SPECIAL CARE FOR ETHNIC ISRAEL
God’s care for ethnic Jews is based on His covenant with
Abraham, Isaac, and Jacob. Even in their wayward, unbelieving state, God has
special concern for them just as He did for apostate Israel during the divided
kingdom. During the reign of Jehoahaz, son of Jehu, God answered the king’s
desperate plea to Yahweh for help when the Arameans oppressed the nation.
Then
Jehoahaz appeased the LORD, and the LORD listened to him; for He saw the
oppression of Israel, how the king of Aram oppressed them. And the LORD gave
Israel a savior, so that they escaped from under the hand of the Arameans; and
the sons of Israel lived in their tents as previously. (2 Kings 13:4-5)
Second
Kings 13:23 affirms God’s gracious compassion for Israel, even in their state
of apostasy:
But the LORD was gracious to them and had
compassion on them and turned to them because of His covenant with Abraham,
Isaac, and Jacob; and He was unwilling to eliminate them or cast them away from
His presence until now. (2 Kings 13:23)
This verse demonstrates Yahweh's care for wayward Israel in
spite of their state of idolatry. And the reason is given: "His covenant
with Abraham, Isaac, and Jacob." (See also 2 Kings 14:27) He promised that
He "would not destroy them from His presence until now" (that is,
until the time of the writing). It would be a mistake to infer that "until
now" leaves room for a future complete destruction of the Jews as a
distinct people. Jeremiah 31:35-37
declares that Israel (that is, the Jews) will never cease to be a people. (See Jamieson, Fausset, & Brown commentary
on Jer. 31:36)
God promises the preservation of Israel as a people, and He
is saving a remnant in every generation, in fulfillment of His promise to the
patriarchs. Believing Gentiles are also spiritual descendants of Abraham by
faith (Galatians 3:7, 14) in fulfillment of God's promise that Abraham would be
"the father of many nations" (Gen. 17:4, 5) in a deeper spiritual
sense.
All believers, Jews and Gentiles, are united as one people
in the Church, which is the culmination of the New Covenant, instituted by
Jesus at the Last Supper, accomplished by His sacrifice on the cross, and
inaugurated by the Holy Spirit at Pentecost. There is no evidence in the
progressive revelation of God’s plan in the Scriptures that there are two
peoples of God—earthly and heavenly. All are one in Christ for eternity. (See
John 16:10; Ephesians 2:13-21; Zechariah 2:11)
MODERN STATE OF ISRAEL
So, with this understanding, what can we say about the
modern state of Israel?
First, since we affirm the sovereignty of God in all the
affairs of earth, we must affirm that the modern state of Israel is part of
God’s plan for that people. But that plan is not to reestablish an earthly
kingdom apart from the Church; rather, it is that “all Israel shall be saved”
(Romans 11:26), that is, put their faith in their Messiah, Jesus, and become
part of the Church, the redeemed people of God under the New Covenant (Jer.
31:31-33). This conversion of the Jews seems to occur at a particular time, as
the following passage implies:
For I
do not want you, brothers and sisters, to be uninformed of this mystery—so that
you will not be wise in your own estimation—that a partial hardening has
happened to Israel until the fullness of the Gentiles has come in; and so all
Israel will be saved; just as it is written: “THE DELIVERER WILL COME FROM
ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM,
WHEN I TAKE AWAY THEIR SINS.” In relation to the gospel they are enemies on
your account, but in relation to God’s choice they are beloved on account of
the fathers; for the gifts and the calling of God are irrevocable. (Romans
11:25-29)
The clause,
“until the fulness of the Gentiles has come in,” seems to set a time for this removal of ungodliness from Jacob. Yet there
is disagreement as to whether “all Israel” means the total number of elect Jews
from the first advent of Christ to the end, or all those alive at some future
point, perhaps at the return of Jesus. In any case, we know that God is not
finished with the Jews, and modern Israel is part of His plan to bring them to
repentance and faith in Christ.