ISRAEL, AND THE PROMISES TO THEM.
By D. W. Albert
As we are trying to hold up the claims of God’s holy law, our opponents often find it easiest to meet our arguments by resorting to derision, stigmatizing those who try to keep that law as Jews, or Israelites. A careful study of the Bible on this subject, we think, would be a good antidote for that kind of ridicule. Let us, then, briefly consider who are Israelites. It is generally supposed that the term applies invariably to the natural descendants of Jacob, or more particularly to the lineage of Abraham, and that to them were promises made “that they should inherit the land,” or some particular country, which were, perhaps, fulfilled a long time ago. Paul, in discoursing upon this, says, “Neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called.” That is, they which are the children of the flesh are not the children of God; but the children of the promise are counted for the seed. Rom. 9: 7, 8. Jesus makes the same distinction in the 8th chapter of John. When he showed the doubting Jews how to become free, they replied, “We be Abraham’s seed, and were never in bondage to any man.” They understood not that he spoke of their freedom from sin. “Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.” Verse 39. He did not question their being the literal offspring of Abraham, for this he had just admitted. Verse 37. Again, Paul says, “For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” Rom. 2: 28, 29. This is directly to the point, and leaves no room for any quibbling. This is the import of the language of John the Baptist, addressed to the Pharisees154and Sadducees: “And think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham.” Matt. 3: 9. The Pharisees and Sadducees felt secure. They did not understand God’s wise plan, which admits all the faithful ones to the fold of Israel, while it excludes the self-righteous and hypocrites, though they be of the natural seed. Well did they know that to Israel were the promises made. Of Israel was it affirmed by the Lord, “For thou art a holy people unto the Lord thy God. The Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth.” Deut. 7: 6. But some one will say, Are we, who are Gentiles by nature, to be grafted into the Israelitish family? We answer unhesitatingly, Yes. Show me one promise of a good reward in the future offered to any outside the fold of Israel. This brings us to the question. How shall we be grafted in? Let Paul answer: “For if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches. And if some of the branches be broken off, and thou being a wild olive tree wert grafted in among them, and with them partakest of the root and fatness of the olive tree, boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear; for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in; for God is able to graft them in again. “For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree; how much more shall these, which be the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. [Into the fold of Israel.] And so all Israel shall be saved; as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.” Rom. 11: 16–26. Would that those who boast so much these days against the branches could only see their near-sightedness. Have we been adopted into this royal family? Then are we Abraham’s seed, and heirs according to the promise. Gal. 3: 29; Eph. 3: 6. Again we ask, Who are Israelites? The answer is, “To whom pertaineth the adoption and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.” Rom. 9: 4. Who, then, would not be an Israelite indeed, though a scoffing world deride? But let us briefly notice what are the promises. All along we find associated with the good name of Israel the promise of heirship. This is true, not only of the Old Testament, but of the New as well. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Gal. 3: 29. Thus we find that in this Christian dispensation, there is still an opportunity, or, rather, inducement, held out to become Abraham’s seed, which will secure to us an heirship to the promised possession. Now, if we can tell what that promise embraces, we certainly can tell what the New Testament writers, as well as the writers of the Old, ever hold out as an inducement to the weary, persecuted pilgrim here in this present world. Paul says, “Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one. And to thy seed, which is Christ.” Gal. 3: 16. Here Paul’s comments give us an infallible guide to the promise in question. Turning to the book of Genesis, we find the very words commented upon by Paul. “And the Lord appeared unto Abram, and said, Unto thy seed will I give this land.” Gen. 12: 7. The Lord afterward renewed his promise to Abram, and it is always the “land.” Nowhere can I find that he promised him an inheritance beyond the bounds of space and time. Thus we read again: “For all the land which thou seest, to thee will I give it, and to thy seed forever.” Gen. 13: 15. “And I will stablish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” Gen. 17: 7, 8. Paul still points forward to the future for the fulfillment of this promise. In his letter to the Hebrews, he says, “By faith Abraham, when he was called to go out into a place which he should afterward receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise.” Heb. 11: 8, 9. But he received not the promise. Verse 39. He looked forward to the same time to which Paul looked, and to which all the saints in all ages of the world have looked, namely, the time of the restoration of Israel, the time when the city of God shall come down. Verse 10. See also Heb. 13: 14. But that will not take place until after the Lord comes. Rev. 3: 12; 21: 2. The disciples of Jesus who walked and talked with him daily, and were familiar with his teachings, held no different views, but looked forward with anticipation and hope to the time of the restoration of Israel. Thus we find that the last question we have any account of their asking Jesus before his ascension was, “Lord, wilt thou at this time restore again the kingdom to Israel?” Acts 1: 6. There was no question in their minds as to whether the kingdom would be restored, or as to whether Jesus was the one who would restore it. The question was concerning the time when it should be accomplished. But we will notice more particularly what the promises are, concerning the restoration of Israel. Jeremiah speaks on this subject as follows: “In those days, and at that time will I cause the branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, The Lord, our Righteousness. For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel.” Jer. 33: 15–17. Again, “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: The Lord our Righteousness.” Jer. 23: 5, 6. Note, 1. This Branch refers to Christ. Isa. 11: 1–4. Luke 1: 32, 33. 2. The promise points forward to the time when Israel shall be restored, “and shall dwell safely.” 3. The place promised for their reign is here in the earth. We further notice that to their reign there shall be no end. Dan. 7: 27; 2: 44; Isa. 45: 17, 18; Ps. 89: 29, 36. Pointing forward to this time, and speaking of the things to transpire then, the Lord says, “A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.” Eze. 36: 26–28. God, foreseeing our dullness to apprehend his meaning and understand that he is pointing forward beyond the resurrection as to the time of the restoration of Israel, speaks so plainly that it seems as though he could not be misunderstood. This is his language:— “Therefore prophesy and say unto them, Thus saith the Lord God: Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and I shall place you in your own land. Then shall ye know that I the Lord have spoken it, and performed it saith the Lord.” Eze. 37: 12–14. Glorious time! When shall the glad day dawn? Do we realize that it is so near? D. W. ALBERT.