Thread: A Closer Look at the Text of Romans 11: 25-26
Admin
A Closer Look at the Text of Romans 11: 25-26
Posted : 2 Jul, 2011 04:12 PM
A Closer Look at the Text of Romans 11: 25-26
The claim of the theology which is called dispensationalism, Scofieldism, rapture theology, separation theology, etc that God now has two peoples with whom he deals in different ways - the "church" and the Jews - hinges on what Paul means by "Israel" in Romans 11: 25-26. The dispensationalists say God has two peoples now because they believe that Paul in Romans 11: 25-26 predicts that "all Israel" will be saved sometime, meaning all Jews.
These verses say "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 fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:"
Is Romans 11: 25-26 a prophecy by Paul that "all Israel," i.e. all of physical Israel, will be saved at some point in time? Or is it a statement about what was happening with Jews and Gentiles in the first century, and some Christians have interpreted this text as a prophecy?
Lets look at at the text of Romans 11; 25-26 more carfefully, and with some help from a guy called Lee Irons. I have never heard of him before, but what he says here makes sense.
Lee Irons says "It is commonly asserted that the word "Israel" must have the same force and reference that it has in all eleven occurrences in Romans 9-11. For example, Cranfield writes, "It is not feasible to understand Israel in v. 26 in a different sense from that which it has in v. 25, especially in view of the sustained contrast between Israel and the Gentiles throughout vv. 11-32. That pas Israel here does not include Gentiles is virtually certain." [4] But this is an assertion without proof. Why can't the same word be used with more than one nuance? Robertson says, "The fact that the term Israel is used in two different senses in two consecutive verses � should not be disturbing. When Paul says in Rom. 9:6 that 'they are not all Israel that are of Israel,' he undoubtedly is using the term Israel in two different ways within the scope of a single phrase"
In Romans 11: 25 it says: "...A blindness in part is happened to Israel. In part is from apo merous, Strong's number 3313, which means "a section, a division or share." A blindness (or hardening) has happened to a part of Israel.
Lee Irons says this "states two things: (1) a partial hardening has befallen Israel, and (2) this partial hardening will exist until the fulness of the Gentiles comes in. What must be recognized is that these two statements are integrally related to one another. And what that relationship is is not hard to discover, for the whole of Romans 11 clearly defines it. For example, Paul tells us that "by their (the Jew's transgression) transgression, salvation has come to the Gentiles" (v. 11). The point is as simple as it is unmistakable: the transgression and disobedience of the Jews, on account of which they were cut off from the covenant, is the means by which the Gentiles are being saved. Is not this also the point of v. 25b? "A partial hardening has befallen Israel until the fulness of the Gentiles has come in." In other words, God has sovereignly caused many (though not all) Israelites to be hardened and thus cut off expressly so that many Gentiles could be saved, and this hardening and cutting off will continue for as long as is necessary for the fulness of the Gentiles to be grafted in. I find it interesting that when Augustine quotes this verse he often translates achris hou with ut: "Israel has experienced a hardening in part, that the fulness of the Gentiles might come in."
God has allowed many, but not all, physical Israelites to be hardened so that many Gentiles can come in and be saved.
Irons goes on to say that "It is precisely by means of Israel's own partial hardening that Israel is saved. The intermediate link is that by means of Israel's partial hardening, the Gentiles are grafted into the covenant tree in the place of those branches which were cut off. Paradoxically, it is in this way that the covenant tree (=all Israel) is made complete. "All Israel" refers not merely to one part of the covenant tree (elect Jews) but to the whole tree, which includes all the elect, both Jews and Gentiles."
In Romans 11: 25 Paul mentions the mystery that a part of physical Israel has been hardened (or blinded) so that the fullness of the Gentiles could come in and be saved. Fullness is from pleroma, Strong's number 4138, which means completion.
In Ephesians 3: 2-6 Paul also mentions this mystery: "If ye have heard of the dispensation of the grace of God which is given me to youward: How that by revelation he made known unto me the mystery; as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:"
He is saying in both passages that it is a mystery that both Jews and Gentiles are to become fellow heirs of salvation in Christ Jesus.
Then Irons says of Ephesians 3: 2-6 and Romans 11: 25 that "In both he is specifically dealing with the Jew-Gentile problem. In both he emphasizes that the Gentiles are on an equal par with Jews as legitimate heirs of the covenant promises. Since these texts bear such significant parallels, it would seem reasonable to assume that the mysteries they each describe are also parallel in content. Therefore, I conclude that the characterization of the amazing pronouncement in vv. 25-26 as "this mystery" adds weight to my contention that "all Israel" includes both Jewish and Gentile Christians."
Irons explains that "The fourth line of reasoning is the context of Romans as a whole. It would take much more time than is available here to do this properly, but I believe I can show that one of the over-arching themes of the epistle to the Romans is to attack a Jewish misunderstanding prevalent in the first century. This misunderstanding was that all Israelites (i.e., the circumcised) would be saved.."
Irons quotes Romans 2: 28-29, which 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." Then Irons comments that "Do you see what Paul is doing here? He is upsetting traditional Jewish theology by asserting that it is not circumcision or membership in the community of Israel that determines salvation but law-keeping... A new criterion is being introduced to define those who are the legitimate heirs of the Abrahamic promises. A new definition of Israel is emerging."
Again Irons tells us that "Thus, it is absolutely essential that we take note when Paul picks up on this theme again in chapter nine. Just as in chapter two, Paul attacks the idea that all circumcised descendants of Abraham are automatically saved. He does so by enlisting two counterexamples that wreak havoc upon the traditional Jewish view that "all Israelites have a share in the world to come." They are Ishmael and Esau (9:6-13), both of whom were circumcised and yet were rejected as children of the promise. Just as Paul redefined circumcision in chapter two by saying, in effect, "Not all who are circumcised are circumcised," so he redefines Israel in verse six, when he says, "Not all who are of Israel are Israel." (putting this in the King James, it says "For they are not all Israel, which are of Israel").
Then Irons says "It is no longer circumcision or being a member of the community of Israel after the flesh that constitutes one a true Israelite, a righteous man. Now that Christ has come as the final consummation of all that the law signified and required (i.e., its telos), the only criterion that defines "Israel" is faith in Christ."
"Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all." Colossians 3: 11
Irons says "N. T. Wright argues that "Paul actually began the whole section (9.6) with a programmatic distinction of two "Israels", and throughout the letter (e.g. 2.25-9) as well as elsewhere (e.g. Philippians 3.2-11) he has systematically transferred the privileges and attributes of "Israel" to the Messiah and his people. It is therefore greatly preferable to take "all Israel" in verse 26 (of Romans 11) as a typically Pauline polemical redefinition, as in Galatians 6.16..."
Irons concludes in saying that "Therefore, to take "all Israel" as a reference to the church is not only natural (since the reader has been primed for it ever since chapter two) but necessary in order to achieve a satisfying resolution to the issues that have been raised throughout the course of Paul's extended argument. This interpretation has the great advantage of unifying the first eleven chapters of Romans..."
The Christian Remnant, or the Remnant of Israel (Zephaniah 3: 12-13), would not agree with Irons that "all Israel" refers to a construct called the "church," but that all Israel includes everyone of all races who is saved in Christ Jesus.
Halfback concludes that "all Israel will be saved" in Romans 11:26a; that "Israel" in this text is really the saints of all nations who are saved in Christ Jesus.
Actually this assertion makes **NO SENSE** when you insert "all saved saints" in place of "Israel" in Romans 11:25-31:
Romans 11:25-31: Israel {All saved saints} has experienced a hardening {?} in part until the full number of Gentiles has come in. And so "ALL ISRAEL" will be saved, as it is written: "The Deliverer will come from Zion; He will turn away godlessness from Jacob....As far as the Gospel is concerned, THEY {All saved saints?} are enemies {?} on your account, but as far as election is concerned they {All saved saints including Gentiles?} are beloved on account of the patriarchs {Moses, Abraham David etc etc} for God's gifts and His call are irrevocable. Just as you who were at one time disobedient to God have now received mercy as a result of their {all saved saints?} disobedience {?}, so they{all saved saints?} too have now become disobedient {?} in order that they {all saved saints?} too may now receive mercy as a result of God's mercy to you{all saved saints}
I am of the Jesus Theology as to waht God has already spoken in His Word about Israel, that Isareal will be saved and The Church has become a partaker of The Promised Blessing through Israel, and both Israel the nation and the church will be saved. I suppose you can also say I believe in man's Ramnant theology, if you care to call it that.:laugh:
Halfback from looking at the definitions of the different theologies one can can which theology you and Richad believe it, although neither of you have voiced it openly, but from your post Halfback you are NOT too fond of the dispensationlist theology, so I would guess that you believe in either Separation or Ramant theology. And Richard, you believe that the Church has replaced Israel and the are both the same from your posts that I gather....
Anywayzzzzz.... Here is a mighty powerful article written by John J. Parson from Hebrews4Jesus.com. I am not posting the complete article it has too much information, so you guys can go to the website and read it in all of its conent for yoursleves. IT IS POWERFUL!,... HERE GOES...
Israel and the Church
Understanding Some Theological Options by John J. Parsons
www.Hebrews4Christian.com
1.Replacement Theology Believe: The Church and Israel refer to the same group of people.
2.Separation Theology Believe: The Church and Israel refer to different groups of people.
3.Remnant Theology Believe: The Church and Israel overlap in some manner.
Defining = Israel
As we will see, each of these systems leads to radically different conclusions, but before we attempt to explore them in detail, we will need to define some terms. In particular, we will need to define "Israel" and the "Church."
In the Torah (i.e., first 5 books of the Bible), Israel refers to the new name that Adonai gave to Jacob (or Ya'akov,meaning "heel holder" or "supplanter"), who was the son of Isaac, the grandson of Abraham, and the father of the twelve patriarchs of the tribes of Israel.� The name Israel (yisrael) is formed from a wordplay using the verb yisreh (the imperfect form of sara, meaning "will fight") combined with the suffix -el (God), which is used to indicate the = subject=20 of the verb.� Etymologically, then, Israel means "God fights." The wordplay occurs in the phrase "for you have striven (sarita) as a prince (sar) with God and with men and have prevailed" (Gen. 32:28).
Israel further refers to the 70 descendants of Jacob who entered into Egypt (under the auspices of Joseph), and that later grew into a great nation during the time of the Pharaohs. During the time of Moses, the clan fathered by Jacob is collectively called "The Children of Israel" or the "Israelites." It is this group of 600,000 men (not including women and children) that Moses led out of Egypt during yetziat Mitzraim, the great Exodus from Egypt, and who established them as the covenant nation of the LORD under the terms of the Sinai covenant. It was this same group of people who, under the leadership of Joshua, began to take possession of the land originally promised to Abraham by God Almighty.
1. �Replacement Theology: The first theological option regarding the relationship of the Gentile Church and Israel is to claim that the "Church" and "Israel" actually refer to the same group of people. More specifically, since Israel rejected Jesus as the Messiah, the ekklesia of Jesus is now the recipient of all the covenantal blessings and promises of God. This is the "mainstream" view of most Christian theologians today.
Replacement Theology claims that the Church is a "new and improved" Israel, better than the older tribal "version" revealed in the Old Testament. In ancient times the "church" (ekklesia, ek- kaleo, "called out ones") was indeed national Israel, but after Jesus' universal message of love was rejected by the Jews, God transferred all the covenants and promises from them to the Christian Church.The "New Covenant" given to Israel (Jer. 31:31-37) was therefore fulfilled through the Christian Church. This view is called "Replacement Theology" because the Christian Church now replaces national Israel as the true ekklesia of God. "For not all who are descended from Israel belong to Israel" (Rom. 9:6). Because of their disobedience (i.e., the rejection of the "new covenant" and the rule of Jesus), Israel is no longer a "chosen nation" with any special status or future. As Martin Luther said, since the Jews rejected Christ, the only thing left to them are the curses found in the Bible, but none of the blessings. Therefore all the promises about Israel being regathered, restored, and delivered from her enemies in a coming Kingdom Age are to be allegorized (and transferred) to the Church. And since Jesus now (symbolically) reigns from the throne of David, the Church's mission is to "usher in" the Kingdom of God upon the earth by means of the worldwide spread of the gospel. At the end of the age, Jesus will return to separate the "sheep from the goats" (Matt. 25:32-33) and the eternal kingdom of God will prevail forever.
The Faulty Foundation: Covenant Theology- Most replacement theologians are also advocates of so-called "Covenant Theology," a rather speculative theological system that posits several overarching "covenants" that God made with "all of creation." According to this theological system, first there was the "Covenant of Works" in which God promised Adam eternal life if he would obey His commandments. However, since Adam broke the covenant through disobedience, God established the "Covenant of Grace" in which He would graciously save Adam and Eve (and their descendants) from the penalty of death. The salvation process itself, however, would be based on a foreordained and secret "Covenant of Redemption," in which God the Son agreed to be incarnated as the dying Redeemer of the fallen human race. All of the biblical covenants -- for example, the covenant made with Abraham, Moses, and King David -- are really "aspects" of the overarching "Covenant of Grace" that God enacted after the fall of mankind.
2. �Separation Theology: A second theological option regarding the relationship of the Church and Israel is to claim that the Church and Israel refer to different groups of people. This distinction is the essence of what is sometimes called "dispensationalism."
Unlike Covenant Theology that sometimes resorts to the allegorical method of interpretation (see above), Dispensational theology consistently uses the "grammatical-historical" approach to Scripture. That is, when reading a text of Scripture, first the grammar is studied and then certain historical questions are asked. For example: What is the historical context of this text? Who was the author? To whom was it written? What is the literary style? What did this text mean to the original audience? If it is a promise, to whom was it given? Was it conditional or unconditional? Was it for a fixed period of time? Was it intended for an individual or for a people? Is it applicable to others outside that circle? The goal of this approach is to ascertain the normal meaning of the words, phrases and sentences in their historical context as intended by the original author.
The grammatical-historical method of reading Scripture leads to a clear distinction between Israel and the Church. Based on the inductive evidence of the Scriptures, ethnic Israel is not seen to be identified with the Church, since the terms "Israel" and "Church" are simply not interchangeable (for example, in the book of Acts, both Israel and the church exist simultaneously but the terms "Israel" and "Church" always refer to two distinct groups of people). The Church is understood as a new creation that began with the advent of the Ruach HaKodesh (Holy Spirit) during Shavu'ot (Pentecost), and will continue until it is "translated" to heaven at the time of the Rapture (Eph. 1:9-11). The Church is not under the covenantal obligations given to national Israel at Sinai (i.e., the Mosaic covenant), since this covenant was ratified only with national Israel. The promises made to national Israel are fulfilled to Israel, not to the Church. The word "Israel" always means Israel in the Scriptures, whereas the word "Church" always refers to the Church. There is not a single instance in the entire Bible where Israel refers to anything other than the Jewish people.
3. �Remnant Theology: A third theological option regarding the relationship of the Church and Israel is to claim that the Church and Israel "overlap" in some manner. In Replacement/Covenant Theology, the Church is said to supercede Israel in such a way that Israel is abandoned with no redemptive future. In Separation theology, there is a distinction between Israel and the Church, but there is some question about how the two groups will interact, especially beyond the millennial reign of Jesus into eternity. Remnant Theology attempts to mediate these positions by understanding the Church to be a subset of faithful ethnic Israel who received Jesus (Yeshua) as the promised Messiah. This faithful subset of Israel is called the Remnant or the "Israel of God" (Gal. 6:6):
She'arit Yisrael - The Remnant of Israel
The Scriptures make a distinction between being an ethnic Jew (i.e., one born Jewish) and one who is considered to be a member of she'arit Yisrael, the faithful remnant of Israel. This can be seen in the following:
The Remnant of Israel is a sovereignly chosen subset of ethnic Israel that has been faithfully preserved by the LORD over the centuries. Its existence is evidenced in the Old Testament Scriptures as is seen in the following cases:
Isaac was chosen over Ishmael (Gen. 17:19)
Jacob was chosen over Esau (Gen. 28:13-15)
Joseph was chosen over his other brothers (Gen. 45:7)
Israel was chosen (as a nation) at Sinai and a remnant preserved after the sin with the Golden Calf (Ex. 32)
Caleb and Joshua were chosen=20 among all those of the desert generation to enter into the Promised Land (Num. 14:38)
Elijah was told that God preserved 7,000 faithful during apostasy (1 Kings 19:18)
Ezekiel was told that a remnant would be preserved from the northern kingdom after their captivity (Ezek. 37:19)
The returning exiles from Babylon were chosen (Zech. 8:5)
It is further evidenced in the New Testament:
John the Baptist distinguished between those merely born Jewish and those who are part of remnant Israel (Matt. 3:9)
God chose a remnant of Israel to receive the Messiah (Rom. 11:5)
After the destruction of the Temple by the Romans, God preserved a remnant of Israel which has continued to this day. Paul spoke of the remnant of Israel chosen by God's grace (Rom. 2:28-29; 9:27, 11:5) and the one "New Man" composed of Jews and grafted in Gentiles (Eph. 2:15).
During the coming Great Tribulation, God will preserve a remnant of Israel (Rev. 7:4).
It's important to realize that Remnant Theology understands that the Church is "grafted in" or "in-placed" within remnant Israel, and not the other way around -- i.e., remnant Israel is NOT understood to be placed within the Church:
The Olive Tree and the Remnant Chosen by Grace
The statement of Paul that "not all who are descended from Israel belong to Israel" (Rom. 6:9) means that a person can be a descendant of ethnic Israel but not part of the remnant of Israel that was chosen by God for salvation in Messiah. In Romans 9:1-31, Paul reveals his heartfelt desire to see all of Israel come to understand the truth of salvation as given through Jesus, though he specifically mentions that a godly remnant has always existed.
Later Paul explicitly asked the question of whether God was "finished" with ethnic Israel, to which he replied:
"God forbid! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? "Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life." But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal." So too at the present time there is a remnant, chosen by grace. (Rom. 11:1-5)
Paul goes on to give the analogy of the Olive Tree to illustrate how the Church is grafted in to the remnant of Israel.The natural branches broken off represent unbelieving, ethnic Israel, while the "wild olive shoots" grafted in among the others represent Gentiles who come to faith in the Messiah. But note especially the prepositional phrase, "among the others." These remaining branches represent remnant Israel, who never were separated from the supporting Root (which represents the covenant promises given to the patriarchs of Israel - Abraham, Isaac, Jacob - as given by the LORD). This metaphor clearly indicates that the wild olive shoots (believing Gentiles) are placed within the remaining branches on the tree (believing Jews). The Olive Tree, in other words, pictures the covenantal saving program of God based on His faithfulness to Israel.
As you can see, the differences regarding the identity of the remnant leads to profoundly different interpretations regarding the identity of the Church.
If the remnant of Israel is regarded as the "Church," then Replacement/Covenant theology will seem appealing. However, it is evident that the ekklesia of Jesus is something "over and above" the remnant of Israel (she'arit yisrael), and most Covenant Theologians do not attempt to translate the word ekklesia (as found in the LXX) to literally refer to the "Church" that Paul wrote about in his epistles. Indeed, it is a sad fact that most of these theologians resort to the Greek translation of the Tanakh, rather than checking the Hebrew originals, since that might shed additional light on the bias of the translators who rendered the New Testament usage of "ekklesia" to mean "Church" in our English Bibles.
Since the Church is revealed as a "new creation," a mystery of God that was brought into being through the ministry of Jesus Christ, then it is evident that Remnant Theology is the most accurate of these views. One consequence of this perspective is that Gentile Christians must return to the Jewish roots of their faith and show their love and appreciation for Israel.
Defining the Church
The word "church" does not appear in English translations of the Old Testament (as it does in the New Testament). The Greek translation of the OT (called the Septuagint or LXX) uses the word ekklesia (from ek- + kaleo, "to call") for two Hebrew words that both refer to a "congregation" or "assembly": kahal and 'edah. Kahal (from the Hebrew kol, "voice") is generally translated as "assembly" or "congregation" (though other words are sometimes used). The LXX uses the word sunagoge (synagogue) for the Hebrew word 'edah (from the Hebrew word 'ed, meaning witness or testimony), which is usually translated as "assembly." Most Hebrew scholars consider kahal and 'edah to be synonyms (see Num 20:1-13), even though they are based on different word roots.
The overarching plan of the LORD is to redeem both Jews and Gentiles by means of the unconditional covenants and promises given to the faithful patriarchs of Israel. The Gentile Church does not exist instead of Israel (replacement theology); nor does it exist outside of Israel (separation theology); but rather it is incorporated within the faithful remnant of Israel.
This thread sparked some comments longer than byte speak.
But you need to read carefully. What Lee Irons said, in effect, is that "Israel" in Romans 11: 25 is physical Israel, the one that Paul in Romans 9:8 says "They which are the children of the flesh, these are not the children of God." But in Romans 11: 26 "Israel" is all saved people of all races and times.
I was never influenced by dispensationalism. When I first became a Christian in 1979 I began to read the books of Francis Schaeffer, who was a Calvinist, but not the usual kind. He belonged to the Reformed Presbyterian Church, Evangelical Synod, a forerunner of the Presbyterian Church in America, an evangelical denomination. He is listed as being an historical premillennialist, that is, he and his denomination believed in the thousand year reign of Christ on earth following the tribulation, but did not follow fthe teachings of dispensationalism on the pre-trib rapture or that God has two peooles the Jews and he "church."
I was never a member of a church, at least not since i was a teenager which didn't work out for me then.
But i can understand how a person who has been in a church environment and follows dispensationalism might sense the relief and freedom from being cut loose from that system.
By Separation Theology I mean dispensationalism, not replacement theology, that the Catholic Church replaced physical Israel. Richard L. Pratt, Jr.. Professor, Reformed Theological Seminary, uses the term Separation Theology. He says ""In the first place, separation theology views Israel and the New Testament church as two relatively separate peoples of God. This viewpoint has become popular in recent decades through Scofieldian Dispensationalism, and continues to varying degrees in many contemporary expressions of Dispensationalism."
He also says ""...many Christians outside the Reformed tradition characterize the Calvinistic position as replacement theology. I suspect that this misperception stems largely from the strong rhetoric many Reformed theologians employ against the separation theology of Dispensationalism. It is important, however, to understand that the Reformed position differs from both separation and replacement theologies....
"It is more accurate to describe the Reformed view on the people of God as "unity theology."
WILL ALL ISRAEL BE SAVED BY THE END OF THE GREAT TRIBULATION??
Luke 21:24: Jesus says, �Jerusalem shall be trampled on by the Gentiles until the times of the Gentiles are complete.� The Times of the Gentiles was from AD 70 to June 7th, 1967 when the Jews again gained complete control of Jerusalem after 1897 years. In 1948 the Jordanian Gentiles destroyed 34 of the 35 Jewish Synagogues in Jerusalem and kicked out almost all the Jews. Obama would like Israel to return to its 1948 borders.
During the Great Tribulation Moses and Elijah will most likely witness miraculously to people in the uttermost parts of the earth in all 6,000 languages. Presently the Bible has been translated into about 2,000 languages from the inspired Greek and Hebrew manuscripts and faith comes from hearing or reading the sword of the spirit which is the Word of God. The Bible still has not been translated into about 4,000 languages and Rev 5:9b and Rev 7:9,13,14 must be completely fulfilled. Surely the courageous tribulation saints will help Moses and Elijah spread God's Word. They will do a fantastic job since according to Rev 7:9,14 there will be a great multitude from EVERY TRIBE AND LANGUAGE who will be �washed in the Blood of the Lamb� during the Great Tribulation.
Rev 6:9-11: When He {Jesus} opened the 5th seal, I saw the souls of those who had been slain {Just like Jesus} because of the testimony they had maintained. They called out in a loud voice, �How long until you judge the inhabitants of the earth and avenge our blood?� The each of them was given a *WHITE ROBE*, and they were told to wait a little longer, until the number of their brothers who were to be killed as they had been was completed. Rev 7:9,13,14,15a,17a: �After this I looked and there before me was a great multitude that no one could count, from *EVERY* NATION, TRIBE, PEOPLE AND LANGUAGE, standing before the throne and in front of the Lamb {Jesus}. They were wearing *WHITE ROBES*�Then one of the {24} elders {Rev 4:4} asked me, �These in *WHITE ROBES*�who are they and where did they come from?�� And he said, �These are they who have come out of the Great Tribulation; {Martyrs just like Jesus} they have washed their robes and made them WHITE in the *BLOOD OF THE LAMB* {Jesus}. They are before the throne of God and serve him day and night... The Lamb {Jesus} at the center of the throne will be their Shepherd.� {See Rev 12:11 & Rev 13:8-10}
This passage in Rev 7:9 above shows that the Great Tribulation will be mainly for Christians in *EVERY Gentile nation and not just Jacob�s Jewish trouble which absolutely contradicts the main thesis of the pre-trib fairy tale. Revelation 14:13: Then I heard a voice from heaven say {During the Great Trib}, "Write: Blessed are the dead who die in the Lord from now on." "Yes," says the Spirit, "they will rest from their labor, for their deeds will follow them." Rev 12:11: �They {THE TRIBULATION MARTYRS} overcame him {Satan} by the *BLOOD OF THE LAMB* and by the word of their testimony; they did not love their lives so much as to shrink from death.�
Revelation 7:3,4: The angel said, �Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God,� Then I heard the number of those who were sealed: 144,000 from all the {12} tribes of Israel.
This event occurred just before the land and sea were harmed by the first 6 trumpet plagues in Rev chapters 8 & 9. Also occurring just before the first 6 trumpet plagues will be the scene in heaven above of martyrs from every nation in Rev 7:9-18. So it is completely obvious that the 144,000 Jews did NOT participate in the evangelizing of the Gentiles from every nation in the world. There are many who believe that the 144,000 Jews will then evangelize Jews through out the world and possibly only Jews will be saved during the rest of the Great Tribulation since Gentiles from every nation of the world will already be saved. According to Zechariah 12;10; 13:8,9: Two-thirds of the Jews will be struck down and perish but one-third will call on my name and will say, �The Lord is our God.�
Presently there are approximately 15 million Jews and about 2 % or 30,000 are Christians. During the Great Tribulation 10 million Jews will die and 5 million will be saved which is and additional 4 million 970 thousand if 30 thousand are now Christians.
Romans 11:25-29: I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part **until the full number of Gentiles has come in **{As per Rev 7:9,14 above}. ***AND SO ALL ISRAEL WILL BE SAVED***, as it is written: {In Jeremiah 31:33,34} �The deliverer will come from Zion; he will turn godlessness away from Jacob {Israel}. And this is my covenant with them when I take away their sins.� As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned they are loved on account of the patriarchs {Moses, Abraham, David ,Joseph, Isaiah, Elijah etc etc etc}, for God's gifts and His call are irrevocable. {Read Romans 11:11-32 and Hebrews 11:39-40}
Acts 1:6-8: The Jewish disciples asked Jesus, �Lord, are you at this time going to restore the kingdom to Israel??� Jesus said to them: �It is not for you to know the times and dates the Father has set by His own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem and to the ends of the earth.!!� Matthew 24:14: Jesus says {During thr Great Tribulation} �This gospel of the kingdom will be preached in the whole world as a testimony to **ALL NATIONS** and **THEN** the **END** will come!�
God also inspired 40 Jewish men to write every Word in God's Word in both the OT and NT. Jesus was 50 % Jewish and is called the King of the Jews 12 times in the NT and the 12 Apostles including Paul were all Jewish who brought the Gospel to the Gentiles in the 1st Century. The Israelites are called Jews 80 times in the OT beginning with the book of Esther about 600 BC and the Israelites are called Jews over 200 times in the NT.
Acts 2:5: �Now there were staying in Jerusalem God-fearing Jews from every nation under heaven.� And on the day of Pentecost 3,000 Jews were saved as per Acts 2:5,14,41. John 4:22b: Jesus says, "Salvation is from the Jews.!" Matthew 2:1,2: Wise men from the East asked, �Where is the One who has been born King of the Jews?� Matthew 27:11: Pilate asked Jesus, �Are you the King of the Jews?� �Yes it is as you say,� Jesus replied!
God said to Abraham, in Genesis 17:8: �The whole land of Canaan I will be give as an everlasting possession to you and your descendants after you.�
Quotes from Obama:devil: on May 20th, 2011: �Israel must learn do defend itself **BY ITSELF**!!� �Israel must return to **PRE-1967 BORDERS**!!� Nations from all over the world have heartily agreed with King Obama's 2 statements including the European Union, Russia and the United nations. Obama has also stated that he does not have to abide by the War Powers Act or the Constitution in declaring war thus making Obama a King with the power to make war against anyone he desires as long as he desires!
