by Sir Robert Anderson
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Sir Robert Anderson
FULLNESS OF THE GENTILES
THE main stream of prophecy runs in the channel of Hebrew history. This indeed is true of all revelation. Eleven chapters of the Bible suffice to cover the two thousand years before the call of Abraham, and the rest of the old Testament relates to the Abrahamic race. If for a while the light of revelation rested on Babylon or Susa, it was because Jerusalem was desolate, and Judah was in exile. For a time the Gentile has now gained the foremost place in blessing upon earth; but this is entirely anomalous, and the normal order of God's dealings with men is again to be restored. "Blindness in part is happened to Israel until the fullness of the Gentiles be come in. And so all Israel shall be saved, as it is written."
The Scriptures teem with promises and prophecies in favor of that nation, not a tithe of which have yet been realized. And while the impassioned poetry in which so many of the old prophecies are couched is made a pretext for treating them as hyperbolical descriptions of the blessings of the Gospel, no such plea can be urged respecting the Epistle to the Romans. Writing to Gentiles, the Apostle of the Gentiles there reasons the matter out in presence of the facts of the Gentile dispensation. The natural branches of the race of Israel have been broken off from the olive tree of earthly privilege and blessing, and, "contrary to nature," the wild olive branches of Gentile blood have been substituted for them. But in spite of the warning of the Apostle, we Gentiles have become "wise in our own conceits," forgetting that the olive tree whose "root and fatness" we partake of, is essentially Hebrew, for "the gifts and calling of God are without repentance."
1. Romans 11:25, 26. The coming in of the fullness of the Gentiles must not be confounded with the fulfillment of the times of the Gentiles (Luke 21:24). The one refers to spiritual blessing, the other to earthly power. Jerusalem is not to be the capital of a free nation, independent of Gentile power, until the true Son of David comes to claim the scepter.
But, it may with reason be demanded, does not this imply merely that Israel shall be brought within the blessings of the Gospel, not that the Jews shall be blessed on a principle which is entirely inconsistent with the Gospel? Christianity, as a system, assumes the fact that in a former age the Jews enjoyed a peculiar place in blessing:
2. Romans 11:25, 26. Not every Israelite, but Israel as a nation (Alford, Gr. Test., in loco).
But the Jews have lost their vantage-ground through sin, and they now stand upon
the common level of ruined humanity. The Cross has broken down "the middle wall"
which separated them from Gentiles. It has leveled all distinctions. As to guilt
"there is no difference, for all have sinned"; as to mercy "there
is no difference, for the same Lord over all is rich unto all that call on
Him." How then, if there be no difference, can God give blessing on a principle
which implies that there is a difference? In a word, the fulfillment of the promises
to Judah is absolutely inconsistent with the distinctive truths of the present dispensation.
This question is one of immense importance, and claims the most earnest consideration. Nor is it enough to urge that the eleventh chapter of Romans itself supposes that in this age the Gentile has an advantage, though not a priority, and, therefore, Israel may enjoy the like privilege hereafter. It is part of the same revelation, that although grace stoops to the Gentile just where he is, it does not confirm him in his position as a Gentile, but lifts him out of it and denationalizes him; for in the Church of this dispensation "there is neither Jew nor Gentile." Judah's promises, on the contrary, imply that blessing will reach the Jew as a Jew, not only recognizing his national position, but confirming him therein.
The conclusion, therefore, is inevitable, that before God can act thus, the special proclamation of grace in the present dispensation must have ceased, and a new principle of dealing with mankind must have been inaugurated.
3. Galatians 3:28. Contrast these with the Lord's words in John 4:22, "Salvation is of the Jews."
No one who diligently seeks the answer to this inquiry can fail to be impressed by the fact that at first sight some confusion seems to mark the statements of Scripture with respect to it. Certain passages testify that Christ will return to earth, and stand once more on that same Olivet on which His feet last rested ere He ascended to His Father; (Zechariah 14:4; Acts 1:11, 12) and others tell us as plainly that He will come, not to earth, but to the air above us, and call His people up to meet Him and be with Him. (1 Thessalonians 4:16, 17) These Scriptures again most clearly prove that it is His believing people who shall be "caught up," (1 Thessalonians 4:16, 17; 1 Corinthians 15:51, 52) leaving the world to run its course to its destined doom; while other Scriptures as unequivocally teach that it is not His people but the wicked who are to be weeded out, leaving the righteous "to shine forth in the kingdom of their Father." (Matthew 13:40-43) And the confusion apparently increases when we notice that Holy Writ seems sometimes to represent the righteous who are to be thus blessed as Jews, sometimes as Christians of a dispensation in which the Jew is cast off by God.
4. In proof of this, appeal may be made to these very prophecies of Daniel; and later prophecies testify to it still more plainly, notably the book of Zechariah.
To object that a truth of this magnitude would have been stated with more dogmatic clearness is to forget the distinction between doctrinal teaching and prophetic utterance. The truth of the second advent belongs to prophecy, and the statements of Scripture respecting it are marked by precisely the same characteristics as marked the Old Testament prophecies of Messiah.
5. "We, according to His promise, look for new heavens and a new earth" (2 Peter 3:13). Long ages of time and events innumerable must intervene before the realization of this hope, and yet the believer is looking for it.
"The sufferings of Christ and the glories which should follow" were foretold in such a way that a superficial reader of the old Scriptures would have failed to discover that there were to be two advents of Messiah. And even the careful student, if unversed in the general scheme of prophecy, might have supposed that the two advents, though morally distinct, should be intimately connected in time. So is it with the future. Some regard the second advent as a single event; by others its true character is recognized, but they fail to mark the interval which must separate its first from its final stage. An intelligent apprehension of the truth respecting it is essential to the right understanding of unfulfilled prophecy.
6. For an admirable treatise on these characteristics of prophecy, see Hengstenberg's Christology, Kregel Publications.
To maintain that long ages have yet to run their course would be as unwarrantable as are the predictions so confidently made that all things shall be fulfilled within the current century. It is only in so far as prophecy is within the seventy weeks of Daniel that it comes within the range of chronology at all, and Daniel's vision primarily relates to Judah and Jerusalem.
7. Isaiah 13 appears to connect the final fall of Babylon with the great day that is coming (comp. Vers. 1, 9, 10, 19.); and in Jeremiah 1 the same event is connected with the future restoration and union of the two houses of Israel (ver. 20). I make the suggestion, however, merely as a caveat against the idea that we have certainly reached the last days of the dispensation. If the history of Christendom should run on for another thousand years, the delay would not discredit the truth of a single statement in Holy Writ.
8. No one of Daniel's visions, indeed, has a wider scope. Isaiah, Jeremiah, and Ezekiel treat of Israel (or the ten tribes); but Daniel deals only with Judah.
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