Yeshua Hamashiach (Jesus) Will Reign Over Israel and the World
In the midst of all this craziness, let’s keep our faith in Jesus strong, because he will win. Satan is ramping up his forces for the Final Battle, and we can see things lining up, with all this pandemic craziness, racism and riots in the streets. Dr. Andy Woods does a great job summing up current events.
Jesus (Yeshua Hamashiach) My Jewish Messiah
I am a Jewish Christian.
44 prophecies that Jesus fulfilled from the Jewish Bible: https://parish.rcdow.org.uk/swisscottage/wp-content/uploads/sites/52/2014/11/44-Prophecies-Jesus-Christ-Fulfilled.pdf
| Scripture | Prophecy | Fulfillment |
| 1. Gen. 3:15 | Seed of a woman (virgin birth) | Galatians 4:4-5, Matthew 1:18 |
| 2. Gen. 3:15 | He will bruise Satan’s head | Hebrews 2:14, 1John 3:8 |
| 3. Gen. 3:15 | Christ’s heel would be bruised with nails on the cross | Matthew 27:35, Luke 24:39-40 |
| 4. Gen. 5:24 | The bodily ascension to heaven illustrated | Mark 16:19, Rev. 12:5 |
| 5. Gen. 9:26, 27 | The God of Shem will be the Son of Shem | Luke 3:23-36 |
| 6. Gen. 12:3 | Seed of Abraham will bless all nations | Galatians 3:8, Acts 3:25, 26 |
| 7. Gen. 12:7 | The Promise made to Abraham’s Seed | Galatians 3:16 |
| 8. Gen. 14:18 | A priest after the order of Melchizedek | Hebrews 6:20 |
| 9. Gen. 14:18 | King of Peace and Righteousness | Hebrews 7:2 |
| 10. Gen. 14:18 | The Last Supper foreshadowed | Matthew 26:26-29 |
| 11. Gen. 17:19 | Seed of Isaac (Gen. 21:12) | Romans 9:7 |
| 12. Gen. 22:8 | The Lamb of God promised | John 1:29 |
| 13. Gen. 22:18 | As Isaac’s seed, will bless all nations | Galatians 3:16 |
| 14. Gen. 26:2-5 | The Seed of Isaac promised as the Redeemer | Hebrews 11:18 |
| 15. Gen. 28:12 | The Bridge to heaven | John 1:51 |
| 16. Gen. 28:14 | The Seed of Jacob | Luke 3:34 |
| 17. Gen. 49:10 | The time of His coming | Luke 2:1-7; Galatians 4:4 |
| 18. Gen. 49:10 | The Seed of Judah | Luke 3:33 |
| 19. Gen. 49:10 | Called Shiloh or One Sent | John 17:3 |
| 20. Gen. 49:10 | Messiah to come before Judah lost identity | John 11:47-52 |
| 21. Gen. 49:10 | Unto Him shall the obedience of the people be | John 10:16 |
| 22. Ex. 3:13-15 | The Great “I AM” | John 4:26; 8:58 |
| 23. Ex. 12:3-6 | The Lamb pres ented to Israel 4 days before Passover | Mark 11:7-11 |
| 24. Ex. 12:5 | A Lamb without blemish | Hebrews 9:14; 1Peter 1:19 |
| 25. Ex. 12:13 | The blood of the Lamb saves from wrath | Romans 5:8 |
| 26. Ex. 12:21-27 | Christ is our Passover | 1Corinthians 5:7 |
| 27. Ex. 12:46 | Not a bone of the Lamb to be broken | John 19:31-36 |
| 28. Ex. 15:2 | His exaltation predicted as Yeshua | Acts 7:55, 56 |
| 29. Ex. 15:11 | His Character-Holiness | Luke 1:35; Acts 4:27 |
| 30. Ex. 17:6 | The Spiritual Rock of Israel | 1Corinthians 10:4 |
| 31. Ex. 33:19 | His Character-Merciful | Luke 1:72 |
| 32. Lev. 1:2-9 | His sacrifice a sweet smelling savor unto God | Ephesians 5:2 |
| 33. Lev. 14:11 | The leper cleansed-Sign to priesthood | Luke 5:12-14; Acts 6:7 |
| 34. Lev. 16:15-17 | Prefigures Christ’s once-for-all death | Hebrews 9:7-14 |
| 35. Lev. 16:27 | Suffering outside the Camp | Matthew 27:33; Heb. 13:11, 12 |
| 36. Lev. 17:11 | The Blood-the life of the flesh | Matthew 26:28; Mark 10:45 |
| 37. Lev. 17:11 | It is the blood that makes atonement | Rom. 3:23-24; 1John 1:7 |
| 38. Lev. 23:36-37 | The Drink-offering: “If any man thirst” | John 7:37 |
| 39. Num. 9:12 | Not a bone of Him broken | John 19:31-36 |
| 40. Num. 21:9 | The serpent on a pole-Christ lifted up | John 3:14-18; 12:32 |
| 41. Num. 24:17 | Time: “I shall see him, but not now.” | John 1:14; Galatians 4:4 |
| 42. Deut. 18:15 | “This is of a truth that prophet.” | John 6:14 |
| 43. Deut. 18:15-16 | “Had ye believed Moses, ye would believe me.” | John 5:45-47 |
| 44. Deut. 18:18 | Sent by the Father to speak His word | John 8:2 8, 29 |
| 45. Deut. 18:19 | Whoever will not hear must bear his sin | Acts 3:22-23 |
| 46. Deut. 21:23 | Cursed is he that hangs on a tree | Galatians 3:10-13 |
| 47. Joshua 5:14-15 | The Captain of our salvation | Hebrews 2:10 |
| 48. Ruth 4:4-10 | Christ, our kinsman, has redeemed us | Ephesians 1:3-7 |
| 49. 1 Sam. 2:35 | A Faithful Priest | Heb. 2:17; 3:1-3, 6; 7:24-25 |
| 50. 1 Sam. 2:10 | Shall be an anointed King to the Lord | Mt. 28:18, John 12:15 |
| 51. 2 Sam. 7:12 | David’s Seed | Matthew 1:1 |
| 52. 2 Sam. 7:13 | His Kingdom is everlasting | 2Peter 1:11 |
| 53. 2 Sam. 7:14 | The Son of God | Luke 1:32, Romans 1:3-4 |
| 54. 2 Sam. 7:16 | David’s house established forever | Luke 3:31; Rev. 22:16 |
| 55. 2 Ki. 2:11 | The bodily ascension to heaven illustrated | Luke 24:51 |
| 56. 1 Chr. 17:11 | David’s Seed | Matthew 1:1; 9:27 |
| 57. 1 Chr. 17:12-13 | To reign on David’s throne forever | Luke 1:32, 33 |
| 58. 1 Chr. 17:13 | “I will be His Father, He…my Son.” | Hebrews 1:5 |
| 59. Job 9:32-33 | Mediator between man and God | 1 Timothy 2:5 |
| 60. Job 19:23-27 | The Resurrection predicted | John 5:24-29 |
| 61. Psa. 2:1-3 | The enmity of kings foreordained | Acts 4:25-28 |
| 62. Psa. 2:2 | To own the title, Anointed (Christ) | John 1:41, Acts 2:36 |
| 63. Psa. 2:6 | His Character-Holiness | John 8:46; Revelation 3:7 |
| 64. Psa. 2:6 | To own the title King | Matthew 2:2 |
| 65. Psa. 2:7 | Declared the Beloved Son | Matthew 3:17, Romans 1:4 |
| 66. Psa. 2:7, 8 | The Crucifixion and Resurrection intimated | Acts 13:29-33 |
| 67. Psa. 2:8, 9 | Rule the nations with a rod of iron | Rev. 2:27; 12:5; 19:15 |
| 68. Psa. 2:12 | Life comes through faith in Him | John 20:31 |
| 69. Psa. 8:2 | The mouths of babes perfect His praise | Matthew 21:16 |
| 70. Psa. 8:5, 6 | His humiliation and exaltation | Hebrews 2:5-9 |
| 71. Psa. 9:7-10 | Judge the world in righteousness | Acts 17:31 |
| 72. Psa. 16:10 | Was not to see corruption | Acts 2:31; 13:35 |
| 73. Psa. 16:9-11 | Was to arise from the dead | John 20:9 |
| 74. Psa. 17:15 | The resurrection predicted | Luke 24:6 |
| 75. Psa. 18:2-3 | The horn of salvation | Luke 1:69-71 |
| 76. Psa. 22:1 | Forsaken because of sins of others | 2 Corinthians 5:21 |
| 77. Psa. 22:1 | “My God, my God, why hast thou forsaken me?” | Matthew 27:46 |
| 78. Psa. 22:2 | Darkness upon Calvary for three hours | Matthew 27:45 |
| 79. Psa. 22:7 | They shoot out the lip and shake the head | Matthew 27:39-44 |
| 80. Psa. 22:8 | “He trusted in God, let Him deliver Him” | Matthew 27:43 |
| 81. Psa. 22:9-10 | Born the Saviour | Luke 2:7 |
| 82. Psa. 22:12-13 | They seek His death | John 19:6 |
| 83. Psa. 22:14 | His blood poured out when they pierced His side | John 19:34 |
| 84. Psa. 22:14, 15 | Suffered agony on Calvary | Mark 15:34-37 |
| 85. Psa. 22:15 | He thirsted | John 19:28 |
| 86. Psa. 22:16 | They pierced His hands and His feet | John 19:34, 37; 20:27 |
| 87. Psa. 22:17, 18 | Stripped Him before the stares of men | Luke 23:34, 35 |
| 88. Psa. 22:18 | They parted His garments | John 19:23, 24 |
| 89. Psa. 22:20, 21 | He committed Himself to God | Luke 23:46 |
| 90. Psa. 22:20, 21 | Satanic power bruising the Redeemer’s heel | Hebrews 2:14 |
| 91. Psa. 22:22 | His Resurrection declared | John 20:17 |
| 92. Psa. 22:27-28 | He shall be the governor of the nations | Colossians 1:16 |
| 93. Psa. 22:31 | “It is finished” | John 19:30, Heb. 10:10, 12, 14, 18 |
| 94. Psa. 23:1 | “I am the Good Shepherd” | John 10:11, 1Peter 2:25 |
| 95. Psa. 24:3 | His exaltation predicted | Acts 1:11; Philippians 2:9 |
| 96. Psa. 30:3 | His resurrection predicted | Acts 2:32 |
| 97. Psa. 31:5 | “Into thy hands I commit my spirit” | Luke 23:46 |
| 98. Psa. 31:11 | His acquaintances fled from Him | Mark 14:50 |
| 99. Psa. 31:13 | They took counsel to put Him to death | Mt. 27:1, John 11:53 |
| 100. Psa. 31:14, 15 | “He trusted in God, let Him deliver him” | Matthew 27:43 |
| 101. Psa. 34:20 | Not a bone of Him broken | John 19:31-36 |
| 102. Psa. 35:11 | False witnesses rose up against Him | Matthew 26:59 |
| 103. Psa. 35:19 | He was hated without a cause | John 15:25 |
| 104. Psa. 38:11 | His friends stood afar off | Luke 23:49 |
| 105. Psa. 38:12 | Enemies try to entangle Him by craft | Mark 14:1, Mt. 22:15 |
| 106. Psa. 38:12-13 | Silent before His accusers | Matthew 27:12-14 |
| 107. Psa. 38:20 | He went about doing good | Acts 10:38 |
| 108. Psa. 40:2-5 | The joy of His resurrect ion predicted | John 20:20 |
| 109. Psa. 40:6-8 | His delight-the will of the Father | John 4:34, Heb. 10:5-10 |
| 110. Psa. 40:9 | He was to preach the Righteousness in Israel | Matthew 4:17 |
| 111. Psa. 40:14 | Confronted by adversaries in the Garden | John 18:4-6 |
| 112. Psa. 41:9 | Betrayed by a familiar friend | John 13:18 |
| 113. Psa. 45:2 | Words of Grace come from His lips | John 1:17, Luke 4:22 |
| 114. Psa. 45:6 | To own the title, God or Elohim | Hebrews 1:8 |
| 115. Psa. 45:7 | A special anointing by the Holy Spirit | Mt. 3:16; Heb. 1:9 |
| 116. Psa. 45:7, 8 | Called the Christ (Messiah or Anointed) | Luke 2:11 |
| 117. Psa. 45:17 | His name remembered forever | Ephesians 1:20-21, Heb. 1:8 |
| 118. Psa. 55:12-14 | Betrayed by a friend, not an enemy | John 13:18 |
| 119. Psa. 55:15 | Unrepentant death of the Betrayer | Matthew 27:3-5; Acts 1:16-19 |
| 120. Psa. 68:18 | To give gifts to men | Ephesians 4:7-16 |
| 121. Psa. 68:18 | Ascended into Heaven | Luke 24:51 |
| 122. Psa. 69:4 | Hated without a cause | John 15:25 |
| 123. Psa. 69:8 | A stranger to own brethren | John 1:11; 7:5 |
| 124. Psa. 69:9 | Zealous for the Lord’s House | John 2:17 |
| 125. Psa. 69:14-20 | Messiah’s anguish of soul before crucifixion | Matthew 26:36-45 |
| 126. Psa. 69:20 | “My soul is exceeding sorrowful.” | Matthew 26:38 |
| 127. Psa. 69:21 | Given vinegar in thirst | Matthew 27:34 |
| 128. Psa. 69:26 | The Saviour given and smitten by God | John 17:4; 18:11 |
| 129. Psa. 72:10, 11 | Great persons were to visit Him | Matthew 2:1-11 |
| 130. Psa. 72:16 | The corn of wheat to fall into the Ground | John 12:24-25 |
| 131. Psa. 72:17 | Belief on His name will produce offspring | John 1:12, 13 |
| 132. Psa. 72:17 | All nations shall be blessed by Him | Galatians 3:8 |
| 133. Psa. 72:17 | All nations shall call Him blessed | John 12:13, Rev. 5:8-12 |
| 134. Psa. 78:1-2 | He would teach in parables | Matthew 13:34-35 |
| 135. Psa. 78:2 | To speak the Wisdom of God with authority | Matthew 7:29 |
| 136. Psa. 80:17 | The Man of God’s right hand | Mark 14:61-62 |
| 137. Psa. 88 | The Suffering and Reproach of Calvary | Matthew 27:26-50 |
| 138. Psa. 88:8 | They stood afar off and watched | Luke 23:49 |
| 139. Psa. 89:9 | He calms the wind and the sea | Matthew 8:26 |
| 140. Psa. 89:27 | Firstborn | Colossians 1:15, 18 |
| 141. Psa. 89:27 | Emmanuel to be higher than earthly kings | Luke 1:32, 33 |
| 142. Psa. 89:35-37 | David’s Seed, throne, kingdom endure forever | Luke 1:32, 33 |
| 143. Psa. 89:36-37 | His character-Faithfulness | Revelation 1:5; 19:11 |
| 144. Psa. 90:2 | He is from everlasting (Micah 5:2) | John 1:1 |
| 145. Psa. 91:11, 12 | Identified as Messianic; used to tempt Christ | Luke 4:10, 11 |
| 146. Psa. 97:9 | His exaltation predicted | Acts 1:11; Ephesians 1:20 |
| 147. Psa. 100:5 | His character-Goodness | Matthew 19:16, 17 |
| 148. Psa. 102:1-11 | The Suffering and Reproach of Calvary | John 19:16-30 |
| 149. Psa. 102:25-27 | Messiah is the Preexistent Son | Hebrews 1:10-12 |
| 150. Psa. 109:25 | Ridiculed | Matthew 27:39 |
| 151. Psa. 110:1 | Son of David | Matthew 22:42-43 |
| 152. Psa. 110:1 | To ascend to the right-hand of the Father | Mark 16:19 |
| 153. Psa. 110:1 | David’s son called Lord | Matthew 22:44, 45 |
| 154. Psa. 110:4 | A priest after Melchizedek’s order | Hebrews 6:20 |
| 155. Psa. 112:4 | His character-Compassionate, Gracious, et al | Matthew 9:36 |
| 156. Psa. 118:17, 18 | Messiah’s Resurrection assured | Luke 24:5-7; 1Cor. 15:20 |
| 157. Psa. 118:22, 23 | The rejected stone is Head of the corner | Matthew 21:42, 43 |
| 158. Psa. 118:26 | The Blessed One presented to Israel | Matthew 21:9 |
| 159. Psa. 118:26 | To come while Temple standing | Matthew 21:12-15 |
| 160. Psa. 132:11 | The Seed of David (the fruit of His Body) | Luke 1:32, Act 2:30 |
| 161. Psa. 129:3 | He was scourged | Matthew 27:26 |
| 162. Psa. 138:1-6 | The supremacy of David’s Seed amazes kings | Matthew 2:2-6 |
| 163. Psa. 147:3, 6 | The earthly ministry of Christ described | Luke 4:18 |
| 164. Prov. 1:23 | He will send the Spirit of God | John 16:7 |
| 165. Prov. 8:23 | Foreordained from everlasting | Rev. 13:8, 1Peter 1:19-20 |
| 166. Song. 5:16 | The altogether lovely One | John 1:17 |
| 167. Isa. 2:3 | He shall teach all nations | John 4:25 |
| 168. Isa. 2:4 | He shall judge among the nations | John 5:22 |
| 169. Isa. 6:1 | When Isaiah saw His glory | John 12:40-41 |
| 170. Isa. 6:8 | The One Sent by God | John 12:38-45 |
| 171. Isa. 6:9-10 | Parables fall on deaf ears | Matthew 13:13-15 |
| 172. Isa. 6:9-12 | Blinded to Christ and deaf to His words | Acts 28:23-29 |
| 173. Isa. 7:14 | To be born of a virgin | Luke 1:35 |
| 174. Isa. 7:14 | To be Emmanuel-God with us | Matthew 1:18-23, 1Tim. 3:16 |
| 175. Isa. 8:8 | Called Emmanuel | Matthew 1:23 |
| 176. Isa. 8:14 | A stone of stumbling, a Rock of offense | 1Peter 2:8 |
| 177. Isa. 9:1, 2 | His ministry to begin in Galilee | Matthew 4:12-17 |
| 178. Isa. 9:6 | A child born-Humanity | Luke 1:31 |
| 179. Isa. 9:6 | A Son given-Deity | Luke 1:32, John 1:14, 1Tim. 3:16 |
| 180. Isa. 9:6 | Declared to be the Son of God with power | Romans 1:3, 4 |
| 181. Isa. 9:6 | The Wonderful One, Peleh | Luke 4:22 |
| 182. Isa. 9:6 | The Counsellor, Yaatz | Matthew 13:54 |
| 183. Isa. 9:6 | The Mighty God, El Gibor | 1Cor. 1:24, Titus 2:13 |
| 184. Isa. 9:6 | The Everlasting Father, Avi Adth | John 8:58; 10:30 |
| 185. Isa. 9:6 | The Prince of Peace, Sar Shalom | John 16:33 |
| 186. Isa. 9:7 | Inherits the throne of David | Luke 1:32 |
| 187. Isa. 9:7 | His Character-Just | John 5:30 |
| 188. Isa. 9:7 | No end to his Government, Throne, and kingdom | Luke 1:33 |
| 189. Isa. 11:1 | Called a Nazarene-the Branch, Netzer | Matthew 2:23 |
| 190. Isa. 11:1 | A rod out of Jesse-Son of Jesse | Luke 3:23, 32 |
| 191. Isa. 11:2 | Anointed One by the Spirit | Matthew 3:16, 17, Acts 10:38 |
| 192. Isa. 11:2 | His Character-Wisdom, Knowledge, et al | Colossians 2:3 |
| 193. Isa. 11:3 | He would know their thoughts | Luke 6:8, John 2:25 |
| 194. Isa. 11:4 | Judge in righteousness | Acts 17:31 |
| 195. Isa. 11:4 | Judges with the sword of His mouth | Rev. 2:16; 19:11 , 15 |
| 196. Isa. 11:5 | Character: Righteous & Faithful | Rev. 19:11 |
| 197. Isa. 11:10 | The Gentiles seek Him | John 12:18-21 |
| 198. Isa. 12:2 | Called Jesus-Yeshua | Matthew 1:21 |
| 199. Isa. 22:22 | The One given all authority to govern | Revelation 3:7 |
| 200. Isa. 25:8 | The Resurrection predicted | 1Corinthians 15:54 |
| 201. Isa. 26:19 | His power of Resurrection predicted | Matthew 27:50-54 |
| 202. Isa. 28:16 | The Messiah is the precious corner stone | Acts 4:11, 12 |
| 203. Isa. 28:16 | The Sure Foundation | 1Corinthians 3:11, Mt. 16:18 |
| 204. Isa. 29:13 | He indicated hypocritical obedience to His Word | Matthew 15:7-9 |
| 205. Isa. 29:14 | The wise are confounded by the Word | 1Corinthians 1:18-31 |
| 206. Isa. 32:2 | A Refuge-A man shall be a hiding place | Matthew 23:37 |
| 207. Isa. 35:4 | He will come and save you | Matthew 1:21 |
| 208. Isa. 35:5-6 | To have a ministry of miracles | Matthew 11:2-6 |
| 209. Isa. 40:3, 4 | Preceded by forerunner | John 1:23 |
| 210. Isa. 40:9 | “Behold your God.” | John 1:36; 19:14 |
| 211. Isa. 40:10. | He will come to reward | Revelation 22:12 |
| 212. Isa. 40:11 | A shepherd-compassionate life-giver | John 10:10-18 |
| 213. Isa. 42:1-4 | The Servant-as a faithful, patient redeemer | Matthew 12:18-21 |
| 214. Isa. 42:2 | Meek and lowly | Matthew 11:28-30 |
| 215. Isa. 42:3 | He brings hope for the hopeless | Mt. 12:14-21; John 4:1-54 |
| 216. Isa. 42:4 | The nations shall wait on His teachings | John 12:20-26 |
| 217. Isa. 42:6 | The Light (salvation) of the Gentiles | Luke 2:32 |
| 218. Isa. 42:1, 6 | His is a worldwide compassion | Matthew 28:19, 20 |
| 219. Isa. 42:7 | Blind eyes opened. | John 9:25-38 |
| 220. Isa. 43:11 | He is the only Saviour. | Acts 4:12 |
| 221. Isa. 44:3 | He will send the Spirit of God | John 16:7, 13 |
| 222. Isa. 45:21-25 | He is Lord and Saviour | Philippians 3:20, Titus 2:13 |
| 223. Isa. 45:23 | He will be the Judge | John 5:22; Romans 14:11 |
| 224. Isa. 46:9, 10 | Declares things not yet done | John 13:19 |
| 225. Isa. 48:12 | The First and the Last | John 1:30, Revelation 1:8, 17 |
| 226. Isa. 48:16, 17 | He came as a Teacher | John 3:2 |
| 227. Isa. 49:1 | Called from the womb-His humanity | Matthew 1:18 |
| 228. Isa. 49:5 | A Servant from the womb. | Luke 1:31, Philippians 2:7 |
| 229. Isa. 49:6 | He will restore Israel | Acts 3:19-21; 15:16-17 |
| 230. Isa. 49:6 | He is Salvation for Israel | Luke 2:29-32 |
| 231. Isa. 49:6 | He is the Light of the Gentiles | John 8:12, Acts 13:47 |
| 232. Isa. 49:6 | He is Salvation unto the ends of the earth | Acts 15:7-18 |
| 233. Isa. 49:7 | He is despised of the Nation | John 1:11; 8:48-49; 19:14-15 |
| 234. Isa. 50:3 | Heaven is clothed in black at His humiliation | Luke 23:44, 45 |
| 235. Isa. 50:4 | He is a learned counselor for the weary | Matthew 7:29; 11:28, 29 |
| 236. Isa. 50:5 | The Servant bound willingly to obedience | Matthew 26:39 |
| 237. Isa. 50:6 | “I gave my back to the smiters.” | Matthew 27:26 |
| 238. Isa. 50:6 | He was smitten on the cheeks | Matthew 26:67 |
| 239. Isa. 50:6 | He was spat upon | Matthew 27:30 |
| 240. Isa. 52:7 | Published good tidings upon mountains | Matthew 5:12; 15:29; 28:16 |
| 241. Isa. 52:13 | The Servant exalted | Acts 1:8-11; Eph. 1:19-22, Php. 2:5-9 |
| 242. Isa. 52:14 | The Servant shockingly abused | Luke 18:31-34; Mt. 26:67, 68 |
| 243. Isa. 52:15 | Nations startled by message of the Servant | Luke 18:31-34; Mt. 26:67, 68 |
| 244. Isa. 52:15 | His blood shed sprinkles nations | Hebrews 9:13-14, Rev. 1:5 |
| 245. Isa. 53:1 | His people would not believe Him | John 12:37-38 |
| 246. Isa. 53:2 | Appearance of an ordinary man | Philippians 2:6-8 |
| 247. Isa. 53:3 | Despised | Luke 4:28-29 |
| 248. Isa. 53:3 | Rejected | Matthew 27:21-23 |
| 249. Isa. 53:3 | Great sorrow and grief | Matthew 26:37-38, Luke 19:41, Heb. 4:15 |
| 250. Isa. 53:3 | Men hide from being associated with Him | Mark 14:50-52 |
| 251. Isa. 53:4 | He would have a healing ministry | Matthew 8:16-17 |
| 252. Isa. 53:4 | Thought to be cursed by God | Matthew 26:66; 27:41-43 |
| 253. Isa. 53:5 | Bears penalty for mankind’s iniquities | 2Cor. 5:21, Heb. 2:9 |
| 254. Isa. 53:5 | His sacrifice provides peace between man and God | Colossians 1:20 |
| 255. Isa. 53:5 | His sacrifice would heal man of sin | 1Peter 2:24 |
| 256. Isa. 53:6 | He would be the sin-bearer for all mankind | 1John 2:2; 4:10 |
| 257. Isa. 53:6 | God’s will that He bear sin for all mankind | Galatians 1:4 |
| 258. Isa. 53:7 | Oppressed and afflicted | Matthew 27:27-31 |
| 259. Isa. 53:7 | Silent before his accusers | Matthew 27:12-14 |
| 260. Isa. 53:7 | Sacrificial lamb | John 1:29, 1Peter 1:18-19 |
| 261. Isa. 53:8 | Confined and persecuted | Matthew 26:47-75; 27:1-31 |
| 262. Isa. 53:8 | He would be judged | John 18:13-22 |
| 263. Isa. 53:8 | Killed | Matthew 27:35 |
| 264. Isa. 53:8 | Dies for the sins of the world | 1John 2:2 |
| 265. Isa. 53:9 | Buried in a rich man’s grave | Matthew 27:57 |
| 266. Isa. 53:9 | Innocent and had done no violence | Luke 23:41, John 18:38 |
| 267. Isa. 53:9 | No deceit in his mouth | 1Peter 2:22 |
| 268. Isa. 53:10 | God’s will that He die for mankind | John 18:11 |
| 269. Isa. 53:10 | An offering for sin | Matthew 20:28, Galatians 3:13 |
| 270. Isa. 53:10 | Resurrected and live forever | Romans 6:9 |
| 271. Isa. 53:10 | He would prosper | John 17:1-5 |
| 272. Isa. 53:11 | God fully satisfied with His suffering | John 12:27 |
| 273. Isa. 53:11 | God’s servant would justify man | Romans 5:8-9, 18-19 |
| 274. Isa. 53:11 | The sin-bearer for all mankind | Hebrews 9:28 |
| 275. Isa. 53:12 | Exalted by God because of his sacrifice | Matthew 28:18 |
| 276. Isa. 53:12 | He would give up his life to save mankind | Luke 23:46 |
| 277. Isa. 53:12 | Numbered with the transgressors | Mark 15:27-28; Luke 22:37 |
| 278. Isa. 53:12 | Sin-bearer for all mankind | 1Peter 2:24 |
| 279. Isa. 53:12 | Intercede to God in behalf of mankind | Luke 23:34, Rom. 8:34 |
| 280. Isa. 55:3 | Resurrected by God | Acts 13:34 |
| 281. Isa. 55:4 | A witness | John 18:37 |
| 282. Isa. 55:4 | He is a leader and commander | Hebrews 2:10 |
| 283. Isa. 55:5 | God would glorify Him | Acts 3:13 |
| 284. Isa. 59:16 | Intercessor between man and God | Matthew 10:32 |
| 285. Isa. 59:16 | He would come to provide salvation | John 6:40 |
| 286. Isa. 59:20 | He would come to Zion as their Redeemer | Luke 2:38 |
| 287. Isa. 60:1-3 | He would shew light to the Gentiles | Acts 26:23 |
| 288. Isa. 61:1 | The Spirit of God upon him | Matthew 3:16-17 |
| 289. Isa. 61:1 | The Messiah would preach the good news | Luke 4:16-21 |
| 290. Isa. 61:1 | Provide freedom from the bondage of sin | John 8:31-36 |
| 291. Isa. 61:1-2 | Proclaim a period of grace | Galatians 4:4-5 |
| 292. Jer. 11:21 | Conspiracy to kill Jesus | John 7:1, Matthew 21:38 |
| 293. Jer. 23:5-6 | Descendant of David | Luke 3:23-31 |
| 294. Jer. 23:5-6 | The Messiah would be both God and Man | John 13:13, 1Ti 3:16 |
| 295. Jer. 31:22 | Born of a virgin | Matthew 1:18-20 |
| 296. Jer. 31:31 | The Messiah would be the new covenant | Matthew 26:28 |
| 297. Jer. 33:14-15 | Descendant of David | Luke 3:23-31 |
| 298. Eze.34:23-24 | Descendant of David | Matthew 1:1 |
| 299. Eze.37:24-25 | Descendant of David | Luke 1:31-33 |
| 300. Dan. 2:44-45 | The Stone that shall break the kingdoms | Matthew 21:44 |
| 301. Dan. 7:13-14 | He would ascend into heaven | Acts 1:9-11 |
| 302. Dan. 7:13-14 | Highly exalted | Ephesians 1:20-22 |
| 303. Dan. 7:13-14 | His dominion would be everlasting | Luke 1:31-33 |
| 304. Dan. 9:24 | To make an end to sins | Galatians 1:3-5 |
| 305. Dan. 9:24 | To make reconciliation for iniquity | Romans 5:10, 2Cor. 5:18-21 |
| 306. Dan. 9:24 | He would be holy | Luke 1:35 |
| 307. Dan. 9:25 | His announcement | John 12:12-13 |
| 308. Dan. 9:26 | Cut off | Matthew 16:21; 21:38-39 |
| 309. Dan. 9:26 | Die for the sins of the world | Hebrews 2:9 |
| 310. Dan. 9:26 | Killed before the destruction of the temple | Matthew 27:50-51 |
| 311. Dan. 10:5-6 | Messiah in a glorified state | Revelation 1:13-16 |
| 312. Hos. 11:1 | He would be called out of Egypt | Matthew 2:15 |
| 313. Hos. 13:14 | He would defeat death | 1Corinthians 15:55-57 |
| 314. Joel 2:32 | Offer salvation to all mankind | Romans 10:9-13 |
| 315. Jonah 1:17 | Death and resurrection of Christ | Matthew 12:40; 16:4 |
| 316. Mic. 5:2 | Born in Bethlehem | Matthew 2:1-6 |
| 317. Mic. 5:2 | Ruler in Israel | Luke 1:33 |
| 318. Mic. 5:2 | From everlasting | John 8:58 |
| 319. Hag. 2:6-9 | He would visit the second Temple | Luke 2:27-32 |
| 320. Hag. 2:23 | Descendant of Zerubbabel | Luke 2:27-32 |
| 321. Zech. 3:8 | God’s servant | John 17:4 |
| 322. Zech. 6:12-13 | Priest and King | Hebrews 8:1 |
| 323. Zech. 9:9 | Greeted with rejoicing in Jerusalem | Matthew 21:8-10 |
| 324. Zech. 9:9 | Beheld as King | John 12:12-13 |
| 325. Zech. 9:9 | The Messiah would be just | John 5:30 |
| 326. Zech. 9:9 | The Messiah would bring salvation | Luke 19:10 |
| 327. Zech. 9:9 | The Messiah would be humble | Matthew 11:29 |
| 328. Zech. 9:9 | Presented to Jerusalem riding on a donkey | Matthew 21:6-9 |
| 329. Zech. 10:4 | The cornerstone | Ephesians 2:20 |
| 330. Zech. 11:4-6 | At His coming, Israel to have unfit leaders | Matthew 23:1-4 |
| 331. Zech. 11:4-6 | Rejection causes God to remove His protection | Luke 19:41-44 |
| 332. Zech. 11:4-6 | Rejected in favor of another king | John 19:13-15 |
| 333. Zech. 11:7 | Ministry to “poor,” the believing remnant | Matthew 9:35-36 |
| 334. Zech. 11:8 | Unbelief forces Messiah to reject them | Matthew 23:33 |
| 335. Zech. 11:8 | Despised | Matthew 27:20 |
| 336. Zech. 11:9 | Stops ministering to those who rejected Him | Matthew 13:10-11 |
| 337. Zech. 11:10-11 | Rejection causes God to remove protection | Luke 19:41-44 |
| 338. Zech. 11:10-11 | The Messiah would be God | John 14:7 |
| 339. Zech. 11:12-13 | Betrayed for thirty pieces of silver | Matthew 26:14-15 |
| 340. Zech. 11:12-13 | Rejected | Matthew 26:14-15 |
| 341. Zech. 11:12-13 | Thirty pieces of silver cast in the house of the Lord | Matthew 27:3-5 |
| 342. Zech. 11:12-13 | The Messiah would be God | John 12:45 |
| 343. Zech. 12:10 | The Messiah’s body would be pierced | John 19:34-37 |
| 344. Zech. 12:10 | The Messiah would be both God and man | John 10:30 |
| 345. Zech. 12:10 | The Messiah would be rejected | John 1:11 |
| 346. Zech. 13:7 | God’s will He die for mankind | John 18:11 |
| 347. Zech. 13: | A violent death | Mark 14:27 |
| 348. Zech. 13:7 | Both God and man | John 14:9 |
| 349. Zech. 13:7 | Israel scattered as a result of rejecting Him | Matthew 26:31-56 |
| 350. Zech. 14:4 | He would return to the Mt. of Olives | Acts 1:11-12 |
| 351. Mal. 3:1 | Messenger to prepare the way for Messiah | Mark 1:1-8 |
| 352. Mal. 3:1 | Sudden appearance at the temple | Mark 11:15-16 |
| 353. Mal. 3:1 | Messenger of the new covenant | Luke 4:43 |
| 354. Mal. 3:6 | The God who changes not | Hebrews 13:8 |
| 355. Mal. 4:5 | Forerunner in spirit of Elijah | Mt. 3:1-3; 11:10-14; 17:11-13 |
| 356. Mal. 4:6 | Forerunner would turn many to righteousness | Luke 1:16-17 |
8. The Future Restoration of Israel
Article contributed by www.walvoord.com
The confusion in the minds of expositors of Scripture concerning the meaning of Romans 11:26 is one of the evident results of failure to use Biblical interpretation. Not only do various schools of thought disagree, but the passage is a problem to all. An important clue to its interpretation is found in its preceding context. The entire chapter of Romans 11 deals with the question, “Did God cast off His people?” (Rom. 11:1). The answer given to this leading question is that “God did not cast off his people which he foreknew” (Rom. 11:2).
The argument proceeds to point out that there has always been a remnant of Israel who believed both under the law and under grace. The fact that this group were only a small portion of the nation of Israel is explained as the occasion for the present grace extended to Gentiles: “I say then, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy” (Rom. 11:11). The argument then turns on the statement that if the unbelief and “fall” of Israel as a nation was the occasion of blessing on the Gentiles, how much more will be the blessing on both Gentiles and Israel when Israel comes into its fullness of blessing: “Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?” (Rom. 11:12). These facts combine to serve as a warning to Gentiles not to be high-minded and as an encouragement to Israel that a future time of blessing is in store.
The contrast throughout the passage is not between the believer and unbeliever, but between Gentiles as such and Israel as a nation. In Romans 11:25 the issue is brought to a head with the revelation that Israel’s present blindness and unbelief will be concluded at the same time that the present Gentile opportunity is ended. Then follows the event described as “all Israel” being delivered.
The issues involved in the passage under consideration can be resolved into a series of questions: (1) What is the meaning of “all Israel”? (2) What is the nature of the deliverance? (3) When will the deliverance occur? (4) What are the concomitant events? Any answer to these questions involves both premises based on interpretation of the entire Scriptures and exegesis of the passage itself. The history of its interpretation has revealed a tendency to determine the meaning of the passage largely on the basis of other Scriptures. Hence, most amillennialists have denied that the reference is to Israel in the flesh and have given a spiritual interpretation of the passage. Pre-millennialists have insisted upon a more literal exegesis. The issue is determined by the meaning of key words.
What is the Meaning of “All Israel”?
It is apparent that the construction placed upon the word Israel practically determines the exegesis of the entire passage. The question is answered by at least three important considerations: (1) What is the use of the word in the context? (2) What is the use of the word in the New Testament as a whole? (3) What is the relation of the question to doctrine in general?
A study of the context bears out the fact that the word Israel as used in this passage is in contrast to Gentile. This is clear in Romans 11:1, where Paul identifies himself as an Israelite because of his connection with the tribe of Benjamin—a racial and national relation rather than spiritual. The contrast is made further in Romans 11:11 ff. The use of “ye”—i.e., the Gentiles—is opposed to “they”; i.e., the Jews. In other words, the entire chapter carefully preserves the distinction between two classes: Jews and Gentiles. Further, the Gentiles are in most cases those who have believed in Christ and are members of the church. The contrast is not, therefore, between believing Israel and unbelieving Gentiles, but rather the two groups are treated racially. There is no ground whatever in this passage for the idea that Israel is a reference to all believers as such, the interpretation advanced by Origen, furthered by Calvin, and embraced by most amillennialists. This interpretation would nullify the very theme of the chapter.
The immediate context also brings out the contrast between Israel and Gentiles. In Romans 11:25 both terms occur in contrast. As far as the general context and the immediate context are concerned, there is no ground for spiritualizing the word Israel. Even A. T. Robertson, who is not a premillennialist, rather reluctantly admits that the context would indicate that the reference here is to the Jewish people.22 Charles Hodge, who is also not a premillennialist, states flatly, “Israel, here, from the context, must mean the Jewish people, and all Israel, the whole nation. The Jews, as a people, are now rejected; as a people, they are to be restored.”23 The amillennial view that Israel refers to all believers must be held in spite of the context. It is noteworthy that Oswald T. Allis, who more than any other recent amillennial writer has attempted formally to refute premiliennialism, passes by Romans 11:26 with only a footnote reference24 in which he tries to sustain his thesis that Romans 11 says nothing of Israel’s restoration.25 In brief, his argument is that if Paul believed in Israel’s restoration he would have mentioned restoration to the land. In other words, because Paul does not include all the elements of Israel’s restoration, he cannot be speaking on the subject at all. If words are to be taken in their ordinary meaning, Paul is speaking of Israel’s spiritual and national restoration throughout the chapter. The fact is that Romans 11:26 is an embarrassing passage to the amillennial school of interpretation and, as they have no satisfactory interpretation of it, they are prone to give none.
The predicament of the amillennialists in interpreting Romans 11:26 is further disclosed by examination of their theory that Israel as a term is constantly used in the New Testament as a synonym of the church composed of both Jews and Gentiles. Their prejudice is expressed well by Allis when he states that when the Brethren Movement “insisted that Israel must mean Israel, and that the kingdom promises in the Old Testament concern Israel and are to be fulfilled to Israel literally” that they were “carrying to an almost unprecedented extreme that literalism which is characteristic of Millenarianism.”26 Yet Allis himself admits that premillennialism “was extensively held in the Early Church.”27 and that it was superseded only when Augustine advanced the idea that the millennium was “to be interpreted spiritually as fulfilled in the Christian Church.”28 As a matter of fact even a casual study of the writings of the early fathers reveals that millenarianism was not only “extensively held” but was in fact the outstanding characteristic of early Christian eschatology. Wilbur Smith in his review of Allis’ books quotes Schaff to this effect:
“The most striking point in the eschatology of the ante-Nicene age is the prominent chiliasm, or millenarianism, that is the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers, such as Barnabas, Papias, Justin Martyr, Irenaeus, Tertullian, Methodius, and Lactantius.”29
Allis’ “unprecedented literalism” was, in the impartial hands of doctrinal historians, the prevailing opinion of the church until the perversions of Augustine and Roman Catholicism began to have weight. After all, is it such “unprecedented literalism” to believe that the Bible means Israel when it uses the term? Is not the burden of proof on the amillennialist to prove that the word means other than its ordinary meaning?
It is not difficult to prove from Scripture that Israel is frequently used in the New Testament to mean what it meant in the Old Testament—the nation descending from Abraham through Jacob. Further, there is not a single reference in the New Testament to Israel which cannot be taken in its plain meaning. Not a single instance requires the term to include Gentiles. In a word, there is no justification based on usage in the New Testament to interpret the word Israel as ever including Gentiles.
The question remains concerning the relation of the passage to Biblical doctrine as a whole. This involves the issues which determine premillennialism and amillennialism as systems of doctrines—a subject which is too large to be treated here. This much is clear: the premillennial system of interpretation is in full harmony with the interpretation that Israel in this passage refers to Jews in the flesh rather than to all believers, Jews and Gentiles alike. The amillennial system demands that the passage be spiritualized or their whole system is in jeopardy. The nature of the argument is illuminating, however. The amillennialist usually argues that Israel must be spiritualized because to do otherwise involves what is to him the extreme literalism that Israel means Israel. In other words, he argues from the system of doctrine to its necessary interpretation of the passage. On the other hand, the premillennialist appeals to the immediate context—in contrast between Israel and Gentiles; the general context—the discussion of Gentile privilege because of Israel’s fall; and the usage in the New Testament as a whole. From the standpoint of arriving at Biblical doctrine, the hermeneutics of the premillennial argument is evidently sound.
A difficulty for all systems of interpretation is the use of the word all. What is meant when it is stated that “all Israel shall be saved”? This has been referred to as a difficulty of the premillennial interpretation. Obviously, all Israel are not saved. Israel in view in the prophecy must first of all be limited to living Israel; that is, those living on earth at the time. It is not true that all Israelites of all generations are to be saved. Further, the Scriptures reveal that a large portion of Israel will be martyred during the time of trouble preceding the consummation of the period before the second coming of Christ (Zech. 13:8-9). There are other complications in the doctrine when the judgment on Israel is taken into consideration (Ezek. 20:33-38). What is meant, then, by all?
Before attempting to answer the question, it should be noted that the same difficulty attends the amillennial view, or any other view which attempts to find an actual event in this passage. While Israel, according to the amillennialist, means “all believers,” it is also apparent that all believers are not saved at the end of the age by the coming of Christ. For the proper interpretation of the passage, both principal millennial views must limit the fulfillment to those living at the time. The difficulty is not, then, a result of the premillennial viewpoint.
The most evident answer to the question of the meaning of all is found in the context. The all is in antithesis to the in part of Romans 11:25 and the remnant of verse 5. During the present age a remnant of Israel is saved through the gospel. The hardening or blindness is “in part.” When Christ returns, the situation will be changed. Instead of a remnant, or a small part, Israel as a whole will be saved. It will be a national deliverance. A. T. Robertson while attempting to defend postmillennialism in his interpretation admits: “All Israel (pas Israel). What does Paul mean? The immediate context (use of pas in contrast to apo merous, pleroma here in contrast with pleroma in verse 12) argues for the Jewish people ‘as a whole.’”30 He goes on to express his opinon that other Scripture (Rom. 9:6; Gal. 6:16) may justify the teaching that both Jew and Gentile or “spiritual Israel may be the idea.”31
The opinion of Charles Hodge is worthy of weight as he is not arguing for premillennialism: “Israel, here, from the context, must mean the Jewish people, and all Israel, the whole nation. The Jews, as a people, are now rejected; as a people, they are to be restored. As their rejection, although national, did not include the rejection of every individual; so their restoration, although in like manner national, need not be assumed to include the salvation of every individual Jew. Pas Israel is not therefore to be here understood to mean, all the true people of God, as Augustine, Calvin, and many others explain it; nor all the elect Jews, i.e., all that part of the nation which constitutes ‘the remnant according to the election of grace’; but the whole nation, as a nation.”32 The viewpoint that “all Israel” means “Israel as a whole” is not “an almost unprecedented extreme” of “literalism which is characteristic of Millenarianism,”33 as Allis would have us believe, nor is it a peculiarity of a little sect of Plymouth Brethren. It is the interpretation of those who believe that Israel means Israel, whether premillennial or post-millennial, and it is the only interpretation which makes sense out of the eleventh chapter of Romans. William Hendriksen, formerly Professor of New Testament Literature at Calvin Seminary and an avowed amillennialist, interestingly disagrees with Allis and holds that all Israel refers to the total number of Elect Israel in all ages; i.e., holds to a literal interpretation of the passage. This is, to say the least, an improvement on Augustine, Calvin, and Allis, though it misses the point of the context.34 The deliverance predicted in Romans 11:26 is, clearly, a group deliverance rather than individual salvation. This is borne out in the explanation which follows in the chapter.
What is the Nature of the Deliverance?
The salvation of “all Israel” is described as a fulfillment of prophecy. Isaiah 59:20-21 is quoted in part in Romans 11:26-27. The full quotation in Isaiah is as follows:
“And a Redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith Jehovah. And as for me, this is my covenant with them, saith Jehovah: my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith Jehovah, from henceforth and for ever.”
Three things are mentioned specifically in the Romans quotation: (1) the Redeemer shall come out of Zion; (2) He shall turn ungodliness from Jacob; (3) this is a covenant to be fulfilled “when I shall take away their sins.”
All views of the millennium agree that the Deliverer is the Lord Jesus Christ. Question has been raised concerning the meaning of “out of Zion.” The Hebrew of Isaiah 59:20 is correctly rendered “to Zion.” The Septuagint has interpreted this to mean “for Zion” (eneken Zion). Paul in quoting the Hebrew uses neither the Hebrew nor the Septuagint when he quotes the passage as “from Zion” (ek Zion). How is this difficulty to be solved and what is the meaning of Zion? It is clear that Paul is here not directly quoting, but is gathering up various passages in one statement. It will be noticed that his reference to turning away ungodliness is not in the Isaiah passage either. The Scriptures speak of Christ as both coming to Zion and from Zion (cf. Ps. 14:7; 20:2; 53:6; 110:2; 128:5; 134:3; 135:21; Isa. 2:3; Joel 3:16; Amos 1:2). It is certainly quibbling with words to argue, as Allis does, that this change of wording favors the amillennial view that a heavenly city is intended.35 In the nature of the case, Christ must come “to Zion” before He comes “from Zion.” The deliverance promised Israel is not His second coming per sc, but His rule on earth after His coming.
What is meant by Zion? This term has been used in reference to the city of Jerusalem or parts of it “at least since the time of David.”36 A study of its usage in the Old Testament reveals that its meaning is literal; that is, it is always associated with the earthly Zion. Its use in the New Testament is also literal. The only cases in question are the references in Hebrews 12:22 and Revelation 14:1, which readily yield to a literal interpretation if the premillennial viewpoint be adopted in interpreting the passages as a whole. In no case does Zion become merely a “heavenly city.”37 The many predictions in the Old Testament foretelling the coming of the Deliverer “out of Zion” (see references above) argue for a literal interpretation.
When the Deliverer comes, He will “turn away ungodliness from Jacob.” This is an event, not a process extending over ages of time. It is the subject of much Old Testament prophecy. It is part and parcel of the new covenant which Romans 11:27 mentions. A classic Old Testament passage bearing on the subject is Jeremiah 31:31-37. A new covenant is promised the house of Israel. In this new covenant, Jehovah promises:
“I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more” (Jer. 31:33-34).
The passage then goes on to declare that Israel will endure as a nation under this new covenant as long as the ordinances of the sun, moon, and stars endure. The passage concludes: “Thus saith Jehovah: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith Jehovah” (Jer. 31:37). In brief, the new covenant promised the house of Israel is precisely what Paul refers to in Romans 11:26-27. The elements are the same: Israel is promised blessing as a group or nation; “all” are to be blessed; “all” are to know the Lord; “all” are to be forgiven. Certainly, this is not the picture of Israel in any period of its history until now. A literal fulfillment demands an interpretation of Romans 11:26-27 which is in accord with the premillennial position. The fact that believers in this age enjoy a “new covenant” of grace and blessing does not hinder the future fulfillment of this promise to Israel, which is in no wise being fulfilled now.
The premillennial interpretation of Scripture adds a great deal to the bare outline provided in Romans 11:26-27. According to this viewpoint, the deliverance will be more than spiritual. Israel will be in the great tribulation and threatened with extermination (Matt. 24:15-22). Christ at His coming will deliver them from physical harm. This is in view of their coming spiritual blessing which will be their portion after being judged and brought into the land of promise. These events are the means to the end—the spiritual blessing on Israel throughout the millennium. To argue that all the details of the complicated series of events which will bring Gentile power to its end and establish the kingdom of Christ on earth must be in this portion of Romans in order to establish the premillennial view of the future, is an example of the error of arguing from silence.38
When Will the Promised Deliverance Occur?
The amillennial viewpoint of Romans 11:25-26 among other things does manifest injustice to the chronology of the passage. Whether the view of traditional amillennialism be followed, or the recent view of Hendriksen that “all Israel” refers to elect Israel in all ages, the interpretation contradicts the order of events indicated in Romans 11. The point of the entire chapter is that the present age is one of blessing to Gentiles and that this follows Israel’s fall. During this age some in Israel come to Christ and are saved, but the nation as a whole goes on in hardness or blindness and in unbelief. According to Romans 11:25-26, the present situation is going to change when the fullness of the Gentiles, or the present period of Gentile blessing, comes to its close. The terminus of Gentile blessing is the point in time when Israel’s blindness is lifted. When Israel’s blindness is lifted, the way is opened for the work of the Deliverer who will bring spiritual restoration as well as physical. The order of events is therefore: (1) Israel’s fall; (2) Gentile fullness of blessing; (3) Israel’s blindness lifted; (4) Israel’s Deliverer comes out of Zion; (5) Israel is turned away from ungodliness and her covenants are fulfilled. Now, manifestly, Israel fell as a nation. The reference is not to believing Israel or true Israel. Likewise, Israel is blind as a nation, but believing Israel is not blinded even in this age. So also “all Israel” refers not to believers in this age or in any previous age, but to the entire group which enter the millennium. To make “all Israel” “all believers,” as Allis does, or “all Jewish believers,” as Hendriksen does, is to blur the distinctions which are so carefully maintained in the entire passage. A study of the entire chapter, including verses 28-32, reveals that the antithesis of “ye” and “they,” i.e., present believers as in contrast to “all Israel,” is carefully preserved throughout.
The deliverance of “all Israel” is not a process but an event. The time of the event is clearly when the Deliverer comes out of Zion, an event following the return of Christ in His second coming. The prophesied deliverance is, therefore, a future event and a single event. The great prophetic passages of the Old Testament upon which this prophecy is based do not have any harmony with the present undertaking of God. It is evident that it is not true today that everyone knows the Lord, that it is no longer necessary to teach our neighbors. This is not true for Gentiles and it is certainly not true for Israel. The future revelation of Christ to Israel will fulfill these predictions and bring the prophesied time of blessing for God’s ancient people.
What Are the Concomitant Events?
The predictions of Romans 11:25 ff. involve important doctrinal considerations beyond the revelation explicitly made. This explains why its interpretation has been characterized rather sharply by the school of interpretation represented. The pre-millennial interpretation has as its background important considerations. The restoration of Israel as a nation involves the Davidic covenant. It involves Israel’s continuance as a nation and possession of the land. It involves the separation of the purposes of God for the church, believers in this age, and for Israel. The themes of Scripture bearing on the time of great tribulation for Israel, the consummation of Gentile power, the second coming of Christ, the judgment of the Gentiles, the resurrection of Israel and her judgment, the judgment of Israel still in the flesh, and many other important doctrines are directly or indirectly related. It is not claimed that Romans 11 in itself settles all the problems or that it alone establishes the main premises of premillennialism. What is claimed is that a literal interpretation of Romans 11 is in full harmony with prophecy which has been and is being fulfilled and that it fits perfectly the general scheme of the premillennial interpretation of Scripture. If the statements of this chapter be taken in their ordinary meaning without recourse to allegorical or spiritual interpretation of the key words, the inevitable conclusion is that we have here in broad outline God’s program: present blessing for Gentiles, future restoration and blessing for Israel as a nation. We say with Paul in the sense we believe he meant: “Did God cast off his people? God forbid.”
22 A. T. Robertson, Word Pictures in the New Testament, IV, 398.
23 Charles Hodge, Commentary on the Epistle to the Romans, p. 589.
24 Oswald T. Allis, Prophecy and the Church, p. 305.
25 Ibid., p. 100.
26 Ibid., p. 218.
27 Ibid., p. 7.
28 Ibid., p. 3.
29 The Sunday School Times, Nov. 24, 1945, p. 940.
30 Op. cit., p. 398.
31 Loc. cit.
32 Op. cit., p. 589.
33 Op. cit., p. 218.
34 And So All Israel Shall Be Saved, p. 33.
35 Op. cit., p. 305.
36 “Zion,” International Standard Bible Encyclopaedia.
37 “Allis, op. cit., p. 305.
38 Loc. cit.
FROM THE SERIES: THE RETURN OF THE LORD
Use of the Old Testament in the Book of Revelation
By: Dr. Arnold G. Fruchtenbaum, Th.M., Ph.D.
Founder and Director of Ariel Ministries: https://www.pre-trib.org/pretribfiles/pdfs/Fruchtenbaum-TheUseoftheOldTestam.pdf
The Miraculous Restoration Of Jerusalem In 1967
In the 1967 war, God protected Israel from annihilation.