Summary on the Attributes of God
Spurgeon on the Attributes of God
Israel of God - Is God "Finished"
with Israel in His prophetic plan?
Off Site - Table
Comparing/contrasting Israel & Church
Off Site - Does the Church Fulfill
Israel's Program? - John Walvoord
The Jewish People, Jesus Christ and World History
- S Lewis Johnson
Are you confused about God's plan for Israel?
Then I highly recommend Tony
12 Hour Course on Romans 9-11
in which he addresses in depth the question of What
Will Happen to Israel?
or see the individual lectures below)
Romans 9:1-5 Paul's Sorrow Concerning Israel
Children of the Promise
The Potter and the Clay
A Remnant Will be Saved
The Righteousness of God
Has Israel Not Heard?
God Has Not Cast Away The Jews
Life from the Dead
Two Olive Trees
The Salvation of Israel
Note that when you click the
preceding links, each link will in turn give you several choices
including an Mp3 message and brief transcript notes. The Mp3's
are long (avg 70+ min) but are in depth and thoroughly Scriptural with
many quotations from the Old Testament, which is often much less well
understood than the NT by many in the church today. Garland takes a
literal approach to Scripture, and his love for the Jews and passion to
see them saved comes through very clearly in these 12 hours of teaching!
Take your home Bible Study group through this series if you dare. Take
notes on the tapes as the transcripts are a very abbreviated version of
the audio messages. This course is highly recommended for all who love
Israel! I think you will agree that Tony Garland, despite coming to
faith after age 30 as an engineer, clearly has been given a special
anointing by God to promulgate the truth concerning Israel and God's
glorious future plan for the Jews. Garland has also produced more than
20 hours of superb audio teaching in his verse by verse commentary on
depth transcripts also available) which will unravel (in a way you did
not think was possible considering the plethora of divergent
interpretations) God's final message of the triumph and return of the
our Lord Jesus Christ as the King of kings and Lord of lords! Maranatha
Maranatha - In Depth Word Study)!
SPEAK ON ROMANS 11
(1759-1836- clearly not a "dispensationalist")
a godly evangelical expositor clearly did not espouse the false doctrine
God is finished with the nation of Israel and passed all the OT promises
to Israel as now directed to the church) which seems to be increasing
in popularity with many evangelicals, especially brethren of the
reformed persuasion (as an aside I am not a dispensationalist, but
classify myself as a "simple minded literalist" - see related article on
Israel of God)...
AMONGST those who believe the Holy
Scriptures, no doubt is entertained, but that the Jews, who have engaged
more of God’s regard than any other nation upon earth, are yet destined
to act a most important part upon the theatre of the world. They are at
present, it is true, so scattered and degraded, that, according to all
human appearance, they are, so far at least as respects them in their
national capacity, irrecoverably sunk. But though for their multiplied
iniquities they are cast off by God, their rejection is neither total
nor final:—not total; for there is yet among them “a remnant according
to the election of grace:” nor final; because God has determined, that
in due season he will restore them to his favor, and unite them with the
Gentile Church, as one fold under one Shepherd. This is fully declared
in the whole preceding and following context: and justly is it
represented as a most mysterious dispensation; so mysterious, that the
Apostle, after contemplating it, exclaims, “O the depth of the riches
both of the wisdom and knowledge of God? how unsearchable are his
judgments, and his ways past finding out [Note: Ro 11:33.]!” (Ro
11:22-24 The Dispensations of God Towards Jews and Gentiles)
surprising, how indifferent even pious Christians are on the subject of
the future restoration of the Jews. Though the Scriptures speak so much
of it, the generality are contended to be altogether ignorant of God’s
designs respecting them. (Ro
11:25-17 The Future Salvation of All Israel)
IT is strange, that, when so much is
spoken in the Holy Scriptures respecting the Jews, they should occupy so
little the attention of the Christian world. We see them as monuments of
God’s indignation; but never inquire, or but superficially inquire,
either into the reasons of his conduct towards them, or into his
ulterior designs respecting them. Were we to say that they were enemies
to God for our sakes, we should be told that it was impossible: and were
we to speak of them as yet objects of God’s love, we should so astonish
our hearers, as to make them cry out, in the language of Ezekiel’s
auditors, “Ah, Lord God, doth he not speak parables [Note: Ezekiel
20:49.]?” But the whole of their present state is a “mystery [Note: Ro
11:25.],” a great and stupendous mystery [Note: Ro 11:33.], into which
we shall do well to search. For the assisting of you in this inquiry, I
have selected the words which we have just read (Ro 11:28-29) (Romans 11:28-29 The
Jews Still Beloved of God for their Father's Sake)
has the following discussion of how the respected preacher C H
Spurgeon approached the problem of the Jews and the Nation of Israel...
C. H. Spurgeon like Andrew Bonar, his contemporary, held
Augustine and Calvin in high esteem, but this pastor of the Metropolitan
Tabernacle in London did not embrace their essentially (replacement)
eschatology. Rather, Spurgeon maintained a fervent interest in the
Jewish people and particularly their being reached with the gospel.
Preaching on Ezek 24:26 in 1855, just prior to the rise of modern
Zionism, he plainly declared,
Not long shall it be ere they [the
Jews] shall come—shall come from distant lands, where'er they rest or
roam; and she who has been the off-scouring of all things, whose name
has been a proverb and a bye-word, shall become the glory of all lands.
Dejected Zion shall raise her head, shaking herself from dust, and
darkness, and the dead. Then shall the Lord feed his people, and make
them and the places round about his hill a blessing. I think we do not
attach sufficient importance to the restoration of the Jews. We do not
think enough of it. But certainly, if there is anything promised in the
Bible it is this. I imagine that you cannot read the Bible without
seeing clearly that there is to be an
of the children of Israel.
"Thither they shall go up; they shall come with weeping unto Zion, and
with supplications unto Jerusalem." May that happy day soon come! For
when the Jews are restored, then the fullness of the Gentiles
shall be gathered in; and as soon as they return, then Jesus will come
upon Mount Zion to reign with his ancients gloriously, and the halcyon
days of the Millennium
shall then dawn; we shall then know every man to be a brother and a
friend; Christ shall rule with universal sway.
Speaking on Ezek 37:1-10 in 1864 at
the Metropolitan Tabernacle in aid of funds for the British Society for
the Propagation of the Gospel amongst the Jews, Spurgeon declared,
This vision has been used, from the
time of Jerome onwards, as a description of the resurrection, and
certainly it may be so accommodated with much effect.... But while this
interpretation of the vision may be very proper as an accommodation, it
must be quite evident to any thinking person that this is not the
meaning of the passage. There is no allusion made by Ezekiel to the
resurrection, and such topic would have been quite apart from the design
of the prophet's speech. I believe he was no more thinking of the
resurrection of the dead than of the building of St. Peter's at Rome, or
the emigration of the Pilgrim Fathers....
The meaning of our text, as opened up
by the context, is most evidently, if words mean anything, first, that
there shall be a political restoration of the Jews to their own land and
to their own nationality; and then, secondly, there is in the text, and
in the context, a most plain declaration, that there shall be a
spiritual restoration, a conversion in fact, of the tribes of Israel....
Her sons, though they can never forget the sacred dust of Palestine, yet
die at a hopeless distance from her consecrated shores. But it shall not
be so forever.... They shall again walk upon her mountains, shall once
more sit under her vines and rejoice under her fig-trees. And they are
also to be re-united. There shall not be two, nor ten, nor twelve, but
one-one Israel praising one God, serving one king, and that one king the
Son of David, the descended Messiah. They are to have a national
prosperity which shall make them famous; nay, so glorious shall they be
that Egypt, and Tyre, and Greece, and Rome, shall all forget their glory
in the greater splendor of the throne of David....
If there be meaning in words this
must be the meaning of this chapter. I wish never to learn the art of
tearing God's meaning out of his own words. If there be anything clear
and plain, the literal sense and meaning of this passage—a meaning not
to be spirited or spiritualized away—must be evident that both the two
and the ten tribes of Israel are to be restored to their own land, and
that a king is to rule over them.
Spurgeon derived a very different
meaning from the OT with regard to national Israel than that of
Augustine and Calvin. Indeed, when we return to Jer 32:41, it is
obvious that Spurgeon's understanding of this passage is fundamentally
different from that of Calvin which we previously referenced. So in 1887
We cannot help looking for the
restoration of the scattered Israelites to the land which God has given
to them by a covenant of salt (See Trumbull's book =
Covenant of Salt): we also look for the time when they shall
believe in the Messiah whom they have rejected, and shall rejoice in
Jesus of Nazareth, whom today they despise. There is great encouragement
in prophecy to those who work among the seed of Israel; and it is
greatly needed, for of all mission fields it has been commonly
represented to be one of the most barren, and upon the work the utmost
ridicule has been poured. God has, therefore, supplied our faith with
encouragements larger than we have in almost any other direction of
service. Let those who believe work on! Those who believe not may give
it up. They shall not have the honor of having helped to gather together
the ancient nation to which our Lord himself belonged; for be it never
forgotten that Jesus was a Jew.
Here then we especially draw
attention to the more literal interpretation by Bonar and Spurgeon when
compared with Augustine and Calvin. But also, with the aid of centuries
of hindsight along with the present state of the Middle East at our
fingertips, we frankly declare the approach of Bonar and Spurgeon toward
the sacred text to be much closer to the truth, that this is the
intended meaning of God's inspired Word. Augustine's renowned
allegorical hermeneutic was not entirely followed by Calvin, and in this
eschatological scenario Calvin did far more consistently and accurately
exegete the sacred text as a whole than did his mentor.
I reiterate, however, that the
doctrines deduced by these opposing schools of eschatology, the one
being Judeo-centric, the other Judeo-eccentric, have profound ethical
consequences. On the one hand, Judeo-centricity, as represented by Bonar
and Spurgeon, exults in the national seed of Abraham and its promised,
fulfilled, territorial glory through sovereign covenant grace.
Consequently, it esteems that seed, according to Paul's exhortation in
Rom 11:18-20, because it remains "loved because of their ancestors" (Rom
11:28). On the other hand, Judeo-eccentricity, as represented by
Augustine and Calvin, dismisses the national seed of Abraham beyond the
perimeter of the kingdom of God, except for the condescending inclusion
of "a remnant chosen by grace" (Rom 11:5), that has no ultimate, divine,
national, territorial validity. Augustine and Calvin were at best
tolerant of the Jews; Bonar and Spurgeon were deeply affectionate toward
the Jews. Which of these parties approximates the attitude of Paul
toward his "kinsmen according to the flesh" (Rom 9:3, ESV), and what is
it about the doctrine they embrace that produces their kindly
disposition? The answers to these questions are abundantly clear and are
especially significant with regard to the prosperity of Jewish
evangelism in this present age. (Future
Israel - Why Christian Anti-Judaism Must Be Challenged)
summarizes Romans 11 as follows...
1. That God has not cast off Israel,
a Remnant being always preserved—this Remnant now, “the election of
2. That all but the election were hardened,—to let the fulness of the
Gentiles come in: for the purpose of provoking Israel to
“jealousy,”—that they might discover Jehovah’s mercy.
3. That although broken off from the stalk of blessing, they will be
grafted back into “their own olive tree.”
4. That this will be at the coming to Zion in Jerusalem of the Lord
Jesus Christ; and that then a New Covenant will be made with Israel.
5. That the Gentile will be cut off from the present privilege-place,
for not continuing in God’s “goodness” (His grace to sinners); and the
place of direct Divine blessing again be taken by Israel, who will
return from their unbelief.
6. That this most solemn fact should warn Gentiles against individual
self-confidence, and especially against the fearful delusion that Israel
has been “cast away” forever, and that the Gentiles have taken their
place! God has made no covenants with any nation but Israel; and that
nation He will restore, the Gentiles becoming then dependent on
blessing, through Israel, throughout the future.
7. That instead of being unfaithful to His promises to Israel, God has
simply exercised His sovereignty (1) in cutting off Israel for the
present; (2) in calling in the fulness of the Gentiles on the principle
of mercy only; (3) in taking away from Israel, whom He exalted and to
whom He gave His law, all claims upon Him either by national descent,
personal righteousness, or any covenant commitments (for they rejected
their promises and crucified their Messiah) : thus shutting them up to
the one great principle of mercy. (Romans
I SAY THEN GOD HAS NOT REJECTED HIS PEOPLE HAS HE: Lego (1SPAI) oun, me
aposato (3SAMI) o theos ton laon autou: (1Sa12:22; 2Ki 23:27;
Ps 77:7; 89:31-37; Ps 94:14)
(apotheo/apotheomai from apó = from + othéo = push
drive) means literally to push aside, thrust way (from) or push off.
Figuratively as used here it means to reject, repudiate, refuse to
listen to, to cast away or to put away (from). Used from Homer onward
meaning “to repel,” “to reject,”
Apotheomai - 6x in
6v in NT- Usage: pushed...away(1), rejected(3), repudiate(1),
Acts 7:27 "But the one who was
injuring his neighbor pushed him away, saying, 'WHO MADE YOU A RULER AND
JUDGE OVER US?
39 "Our fathers were unwilling to be obedient to him, but repudiated him
and in their hearts turned back to Egypt,
Acts 13:46 Paul and Barnabas spoke out boldly and said, "It was
necessary that the word of God be spoken to you first; since you
repudiate it and judge yourselves unworthy of eternal life, behold, we
are turning to the Gentiles.
Romans 11:1 I say then, God has not rejected His people, has He? May it
never be! For I too am an Israelite, a descendant of Abraham, of the
tribe of Benjamin. 2 God has not rejected His people whom He foreknew.
Or do you not know what the Scripture says in the passage about Elijah,
how he pleads with God against Israel?
1 Timothy 1:19 keeping faith and a good conscience, which some have
rejected and suffered shipwreck in regard to their faith.
Apotheomai - 70x in
non-apocryphal Septuagint- 1 Sam 12:22; 2 Kgs 4:27; 17:20; 21:14; 23:27;
2Chr 35:19; Job 18:18; 34:33; Ps 43:2; 44:9, 23; 60:1, 10; 62:4; 74:1;
77:7; 78:60, 67; 88:5, 14; 89:38; 94:14; 108:11; 119:10; Pr 1:8; 4:24;
6:20; 14:32; 15:32; 19:26; Jer 2:37; 4:30; 6:19; 7:29; 23:17; Lam 2:7;
3:17, 31, 45, 54; 5:22; Ezek 5:6, 11; 11:16; 16:45; 19:5; 20:13, 16, 24;
21:10, 13; 43:9; Hos 4:6; 9:17; Amos 2:4; 5:21; Jonah 2:4; Mic 2:6;
Mic 4:6-7; Zeph 3:19.
Micah prophesied of the
last days (Micah 4:1) when the Messiah would return and
regather those Jews who had been temporarily rejected...
Mic 4:6 “In
that day,” declares the LORD, “I will assemble the lame, And gather
the outcasts, Even those whom I have afflicted (Lxx =
apotheo/apotheomai). 7 “I will
make the lame a remnant, And the outcasts (Lxx =
apotheo/apotheomai) a strong
nation, And the LORD will reign over them in Mount Zion From now on and
Here are some other representative
1 Samuel 12:22 "For the LORD will
not abandon (Hebrew = natash - leave, forsake, permit; Lxx =
apotheomai) His people on account of His great name, because the LORD
has been pleased to make you a people for Himself.
17:20 The LORD rejected (Heb - maas = to reject, cast away, despise; Lxx
= apotheomai) all the descendants of Israel and afflicted them and gave
them into the hand of plunderers, until He had cast them out of His
Kings 21:14 'I will abandon (Hebrew = natash - leave,
forsake, permit; Lxx = apotheomai) the remnant of My inheritance and
deliver them into the hand of their enemies, and they will become as
plunder and spoil to all their enemies
For You are the God of my strength; why have You rejected (Heb -
zanach = spurn, discard; Lxx = apotheomai) me? Why do I go mourning
because of the oppression of the enemy?
44:23 Arouse Yourself, why do You sleep, O Lord? Awake, do not reject
(Heb - zanach = spurn, discard; Lxx = apotheomai) us forever.
Why this question? Read Romans 10:21
(remember there were no chapter breaks in the original Greek
But as for Israel He says, "ALL THE
DAY LONG I HAVE STRETCHED OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE
Has God thrust away Israel from Himself (middle
reflexive). The form of the question in the Greek text expects a negative
answer. God did not permanently reject Israel even though they
repeatedly rejected Him (Isa 30:12 "you have rejected this word") God did reject them for a while,
the prophet Hosea recording...
My God will cast them away Because
they have not listened to Him; And they will be wanderers among the
nations (Hosea 9:17)
not raising a question to cause one to doubt God's faithfulness to
fulfill His covenant promises to Abraham, Isaac and Jacob. He is driving home the fact that God did not
cast Israel away permanently.
Israel is God’s elect nation. He foreknew them. He chose them, and they
are His. The fact that most of the nation rejected the Messiah is not
proof that God is finished with Israel although sadly this is what is
taught by many, especially since about 100AD and rejuvenated in 400AD by
Augustine's teaching in the City of God that the church had replaced
Israel. At stake is whether God can be trusted to keep His
unconditional promises to that nation.
MAY IT NEVER BE: me genoito
Far be the thought. Certainly not!
Of course not! By no means! May such a thought never enter our mind!
Perish the thought! Once again Paul uses the strongest form of negation in
the Greek grammar. Israel's rejection is to
be neither total nor final.
In Jeremiah God emphasizes
that the order of of the moon and the stars for light will have to cease
before He rejects His people...
"If this fixed order departs From
before Me," declares the LORD, "Then the offspring of Israel also shall
cease from being a nation before Me forever." Thus says the LORD, "If
the heavens above can be measured, and the foundations of the earth
searched out below, then I will also cast off all the offspring of
Israel for all that they have done," declares the LORD. (Jeremiah
And again in Jeremiah God
"'If My covenant for day and night
stand not, and the fixed patterns of heaven and earth I have not
established, then I would reject the descendants of Jacob and David My
servant, not taking from his descendants rulers over the descendants of
Abraham, Isaac, and Jacob. But I will restore their fortunes and will
have mercy on them.'" (Jeremiah 33:25-26)
In Amos God reiterates His promise
Behold, the eyes of the Lord GOD are
on the sinful kingdom, and I will destroy it from the face of the earth.
Nevertheless (a very important qualifier!), I will not totally destroy
the house of Jacob," Declares the LORD. (Amos 9:8,9)
FOR I TOO AM AN ISRAELITE A DESCENDANT OF ABRAHAM, OF THE TRIBE OF
BENJAMIN: kai gar ego Israelites
eimi (1SPAI), ek spermatos Abraam, phules Beniamin: (Ro 9:3;
Acts 22:3; 26:4; ; Philippians 3:5)
Israelite is a descendent of Jacob (Israel) and thus
an heir of the promises God gave to that nation.
Paul is also a descendant of
Abrahamic), the one to whom God gave the
Tribe of Benjamin
In Acts Paul defends
himself before the Jews testifying...
"I am a Jew, born in Tarsus of
Cilicia, but brought up in this city, educated under Gamaliel, strictly
according to the law of our fathers, being zealous for God, just as you
all are today. (Acts 22:3)
"(before Agrippa) So then, all Jews
know my manner of life from my youth up, which from the beginning was
spent among my own nation and at Jerusalem (Acts 26:4)
Writing to the Corinthians
defending his apostleship Paul asked...
Are they (his distracters, who were
false apostles, deceitful works, who were disguising themselves as
apostles of Christ) Hebrews? So am I. Are they Israelites? So am I. Are
they descendants of Abraham? So am I. (2 Corinthians 11:22)
Paul is clearly an Israelite
descended from Abraham and of the tribe of Benjamin and if God saved
him, He could save other Jews.
This chapter gives a beautiful illustration of the interweaving of God’s
providential arrangements. The circumstances under consideration are
seen to be to one another as cause and effect:
(1) Israel’s downfall has
resulted in the carrying of the gospel to the Gentiles (Ro 11:11, 12, 15,
(2) but this present mercy to Gentiles will lead to the obtaining
of mercy by Israel (Ro 11:26, 31)
(3) the mercy thus shown in the
restoration of Israel will result in universal blessing (Ro 11:15)
Scofield summarizes Romans 11 as follows...
Israel has not been forever set aside is the theme of this chapter.
(1) The salvation of Paul proves that there is still a remnant of Israel
(2) The doctrine of the remnant proves it (Ro 11:2- 6).
(3) The present national unbelief was foreseen (Ro 11:7-10).
(4) Israel's unbelief is the Gentile opportunity (Ro 11:11-25).
(5) Israel is judicially broken off from the good olive tree, Christ
(6) They are to be grafted in again (Ro 11:23, 24).
(7) the promised Deliverer will come out of Zion and the nation will be
saved (Ro 11:25-29).
That the Christian now inherits the distinctive Jewish promises is not
taught in Scripture. The Christian is of the heavenly seed of Abraham
(Ge15:5,v6 Ga3:29) and partakes of the spiritual blessings of the
Abrahamic Covenant (Ge 12:2, note); but Israel as a nation always has its
own place and is yet to have its greatest exaltation as the earthly
people of God.