After the Rapture, the Jewish Remnant – Particularly from the Psalms

The Psalms connect Christ with and Israel, and with the remnant in particular. It would be impossible to enter into the detail of all 150 Psalms here, but what we cannot fail to see is that there is, in the latter day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed. Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins. Christ, as Jehovah, comes to judge. The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself.

 

JohnNelsonDarbyIn the Psalms we have Jehovah’s sympathetic thoughts and feelings for the Jewish remnant. God and God’s purpose regarding Christ, His anointed, ar erevealed.  We see this clearly in the first two psalms.

The Psalms connect Christ with and Israel, and with the remnant in particular.  It would be impossible to enter into the detail of all 150 Psalms here, but what we cannot fail to see is that there is, in the latter day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed.  Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins.  Christ, as Jehovah, comes to judge.  The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself. 

There is much more method than is supposed in the five books of Psalms.   Christ enters in spirit into the remnant’s position.  Sometimes the Holy Spirit arouses godly feelings; at other times He enters personally and sympathetically in grace into their trials.

 

First Book

Psalm 1 distinguishes the righteous person from the rest of nation, thus marking out the remnant morally.  ‘The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous’ (v. 5).  Not only this, the godly righteous Jew, who delights in the law, is promised present blessings.

In Psalm 2, the heathen and Jewish rulers rise in rebellion against Jehovah and His Anointed. Son of God sits upon the throne of Zion, and calls upon the kings and judges of the earth to submit to Him.

In Psalms 3-7 the godly man is under constant attack.  His faith is tested, and the enemy taunts him, beckoning him to desert.  He is in distress as to the wicked and appeals to God, the righteous Judge.  Christ, the true godly one, enters in spirit into all the sorrows of the righteous remnant.  Their deliverance wrought by judgment, because heir blessings and the character of their righteousness are Jewish (which is not the case of the raised or heaven-born saints).  As they wait on God, their cry is heard and they are exhorted to persevere and depend.  The earth is their portion.

Then, in Psalm 8, the remnant own Jehovah their Lord as having made His name excellent in all the earth, while the Son of man, (rejected when He came as Messiah), is given universal dominion.  The result is blessing for Israel when the Son of man takes His place in glory.

In  Psalms 9 and 10, we have the trial and judgment of the last days: the poor and oppressed are not forgotten.  The heathen perishes out of the land (Ps 10:16).

In Psalms 11-15 the thoughts, feelings, and apprehensions of the remnant are further developed. Those walk uprightly, work righteousness, speak truth without backbiting or doing evil to his neighbour will dwell in God’s holy hill (see Ps 15:1-3).

Psalm 16: Christ’s takes His place with the godly remnant, as He did historically when He was baptised with John’s baptism.  God’s delight was in Christ, who surely needed no repentance.  But He says ‘unto the LORD, Thou art my Lord: my goodness extendeth not to thee; but to the saints that are in the earth, and to the excellent, in whom is all my delight’ (Ps 16:2-3).  That corresponds to the New Testament: ‘Both he that sanctifieth and they who are sanctified are all of one’ (Heb 2:11).  In the Psalm, Christ says that he takes the place of a servant to Jehovah (not His divine place).   He follows the path of life, does not see corruption, and finds His eternal joy as Man in God’s presence at the right hand of Jehovah.

In Psalm 17 Christ will behold God’s face in righteousness and be satisfied, awaking up in His likeness, the true eternal image of the invisible God.  (See v. 15).

In Psalm 18 we see what God has done and will do for the people – from their deliverance o from Egypt, to their final deliverance under David.

In Psalm 19 we have the testimony of creation and the law.

Psalm 20:  We have God’s sympathetic help for the remnant.

Psalm 21 Christ’s sorrows and desires culminate in His glory.  His days are for ever and ever as man and right hand finds out all His enemies.   The consequence of His suffering at the hands of man is that He will make His enemies ‘as a fiery oven in the day of His wrath’ (Ps 21:9).

In Psalm 22 we have, not just the sorrows of sorrows from man, but His forsaking by God,  bearing His wrath.  The result is all grace, which He exercises in making known His name to His brethren, and associating the remnant, then all Israel, with Himself in praise   The fruit is unmingled blessing, nothing else.

Psalm 23 shows Jehovah’s faithful shepherd care through every difficulty.  It is now exercised in our favour by Christ- the portion of every believe.  He knows His sheep and is known of them.  Restoration is not exclusively from sin, though He does restore us for that, but from sorrow and oppression of heart.

In Psalm 24, the Lord of Hosts walks with the sheep in grace.  In the last day will take His place in glory in His hill and in the house of Jehovah’s glory.  Both the remnant and the gentiles are brought in.

From this point to the end of Psalm 41 we have every kind of practical exercise which the remnant will be subjected to in joy or sorrow.  But these Psalms always speak of the godly, even when sins are confessed and forgiveness is sought.   Christ gives them confidence: ‘This poor man cried, and the Lord heard him’  (Ps 34:6),

Psalm 25: From here on sins are referred to, and forgiveness; for, after all, the remnant had sins, and Christ took them on Himself.

Psalm 26 is their trial and appeal.

Psalm 27 is their separation from the ungodly.

Psalm 31 reassures the saints.  They have confidence founded on Jehovah’s ways with the poor man.

Psalm 37: The full heart is guided and encouraged by God.  The inheritance of the earth is promised to those blessed of Jehovah.

In Psalm 40 we have the source of all the blessings in the counsels of God.  Christ undertakes to accomplish God’s will.

Psalm 41 speaks of the the poor man.  Christ is the supreme example even in the face of treachery.   What is done to the least of His brethren is done to Him. The Lord God of Israel will accomplish His purposes in blessing.

 

Second Book

psalmsThe remaining four books give the position of the remnant, and the place Christ has taken in relation to the sorrows of the poor and needy.  Jehovah delivers them.  The seed of His servants inherit Zion, and they that love His name dwell there.

In Psalm 45 the Messiah appears, and the remnant’s full deliverance is celebrated at the end of Psalm 48.

Psalm 49 is the world’s instruction by the judgment.  We see the price of redemption.

Psalm 50 gives the general judgment of Israel.

In Psalm 51 we have Israel’s confession of Christ’s death now that their Messiah has appeared.

Psalms 52-72: The people are cast out and the power of Antichrist is established

Psalms 65, 66 & 67 sounds out the praise of God’s deliverance, bursting forth in Zion.  The nations are glad.

In Psalm 68, an ascended Christ is the real secret.

Psalm 69: Christ suffers and ascends up in glory, securing the poor and needy in Zion.

Psalms 70 and 71, whilst speaking of David’s faltering hope, may be applied to the remnant rather than Israel.

Psalm 72 describes the full reign of peace.

 

Third Book

The third book, Psalms 73-89, goes out to all Israel, not simply the Jews, and gives God’s government and His dealings with them.  This goes on till the latter days: the glory and blessing of Zion, and the certainty of mercy by God’s infallible promises.

 

Fourth Book

The fourth book  shows God’s faithfulness to both Israel and the nations.  God’s First-begotten comes into the world.  Christ suffers and Zion is restored.  He is the Eternal Creator in Psalm 102.

 

Fifth Book

In the closing book, the fifth, we have some of the consequences and effects of the bringing back of Israel.   There are explanatory Psalms of the scheme of God such as as Psalm 110, and the law is written on Israel’s heart in Psalm 119.   The Songs of Degrees (Psalms 120 to 134) comment on God’s ways.  The book ends with the praise of God, pursued in view of millennial blessedness.

Such is the testimony of the Psalms.

Note

The name of the Father and the thought of the church do not appear, though He calls the saints brethren (See Ps 22:22).  The Holy Spirit’s work is suggested in the form of gifts in man: Israel will have them in the last day.

 

Summary by Sosthenes

Based on   The Rapture of the Saints and the Character of the Jewish Remnant’ – Collected Writings vol. 11 (Prophetic 4) page 134 

April 2016

 

After the Rapture, the Jewish Remnant – Particularly from Isaiah

Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant. The blessing is earthly, Jewish, and millennial. Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.

 

JohnNelsonDarbyIsaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant.  The blessing is earthly, Jewish, and millennial.  Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.

God will not destroy all Israel: those who forsake Him and are judged.   Those who hated God’s servants, who trembled at Jehovah’s word, are cast them out.

Meanwhile His servants sing for joy of heart.  They are righteous, so when Christ appears, He gives them the earthly blessing, they inherit the mountains, enjoying peace like a river (Isa 66:12).

The prophecy does not relate to the church.

 

Numerous Old Testament scriptures refer prophetically to the Jewish remnant. The Spirit of Christ enters into their thoughts, feelings, hopes and even fears.  Prophetic scripture place this remnant in time before the Lord’s appearing.  Those of the remnant will be waiting for that appearing.

At the present time, the church has a special and peculiar character and relationship with Christ.  It was formed into one body by the descent of the Holy Spirit from heaven.  The remnant is totally distinct from the church.  The Lord will have raptured His church when the spirit of God works sovereignly in righteous, godly Jews.  These will recognise their Messiah, rest on His sacrifice for their salvation, and testify to the glory of Christ amid terrible persecution.  But they will have a totally different relationship to Him compared with that of the church.

Unfortunately, many Christians deny the existence of the Jewish remnant.  This is a serious error because it connects the Spirit of Christ with the ungodly and unconverted proud, self-righteousness Jews.  It is hard to allege that the Lord should connect the breathings of Christ’s Spirit, and the piety flowing from it, with this self-righteousness.  Really, those who deny the secret rapture of the saints before Christ’s appearing, and, consequently, the existence of a Jewish remnant, are doing just that.

There are four points on which have the clear testimony of Scripture:

  1. The true church of God is being formed at the present time.
  2. The church will be raptured at the end of this time.
  3. There will be a distinct suffering Jewish remnant after this.
  4. Then Christ will appear and the Millennium will commence.

Here are some scriptures which support  the truth as to the Jewish remnant.   It will come to light after the Lord’s coming,  delivered and blessed by the Him on the earth.  However, this remnant will have neither the church’s heavenly blessings nor the church’s hope.

Firstly as to the Jews:

And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God’ (Zech 13:8-9).

Then as regards the ten tribes of Israel,

And I will bring you into the wilderness of the people, and there will I plead with you face to face . . . . And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: and I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. (Ezek 20:33-38)

Then united:

Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand(Ezek 37:19).

The Remnant:

And it shall come to pass in that day, that the remnant of Israel, … shall return, even the remnant of Jacob, unto the mighty God’ (Isa 10:20-21).

Their gatherings:

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him’ (Mal 3:16-17).

The last word in the Old Testament:

‘For, behold, the day cometh, that shall burn as an oven; and all the proud, yea and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth [land] with a curse.’ (Malachi 4).

Here is a vital matter for Christians.  The error is promulgated is that this is a Christian rather than a Jewish remnant.  But it is clear that the blessings of the remnant are earthly, not heavenly.  Satan’s work is to deny a distinct Jewish remnant, having Jewish faith, Jewish hopes, and resting on Jewish promises.  It reduces the church to the level of these; and denies and loses the value and power of our spiritual blessings in heavenly places in Christ, and the union of Christ’s with Him.   Those Christians who hold this have been deceived by the enemy, though they may be unaware of it.

But Scripture shows us that this honoured and glorified remnant is blessed by the Lord, for they have been waiting on Him, and that He recognises those of it as Israel.   Some scriptures speak of the intervention of God to deliver or gather Israel, blessing the nation.   Other passages refer explicitly to the despised remnant and its state prior to God’s intervention in power.  Thus article focusses on the latter.  This truth rests not just on a few casual texts, but on the consistent teaching throughout Scripture.

We need to understand the chronology.  The prophets refer to  ‘the day,’ or ‘that day,’ with without any supposed interruption or interval (i.e. of the church period).  The godly people looked forward to Christ, who is viewed as the great Prophet of Israel: by His Spirit alone the prophets prophesied.   The prophetic witness is continued in connection with a waiting remnant during His life, and afterwards.  However, He warned His disciples as to the pending destruction of Jerusalem (AD 70), and the consequent judgment of the nation.  This judgment broke all connection of God’s testimony with the nation, and left the exclusively heavenly church (principally Gentile) the only acknowledged witness until the rapture.

Although the scripture in Malachi above can be applied to to Christ and John the Baptist  (Elijah), this passage has a Jewish character and application and refers to the days following the rapture.  The godly Jewish remnant, who fear Jehovah’s name, is contrasted with the wicked.  Like the godly in Israel in the prophet’s time, they speak often one to another His.  They triumph judicially over their wicked oppressors, and and God will spare them in that day.

The Remnant in Isaiah

We have already seen that the Old Testament scriptures relate directly to Israel and God’s government of the world, but they may be applied to the church, and to God’s sovereign grace.  This grace must be in Christ, for He is the centre of all God’s ways – the Messiah of the Jews and the King that is to reign in righteousness.  The kingdom was not set up, but the King was there.  Although John the Baptist having preached about its imminence.  But the kingdom will not be established on the earth until the King returns from heaven.

In the gospels we see Christ’s relationship with Israel.  We have God’s dealings in grace, but the refusal of God’s grace exposed the state of the nation.  As a result God separates the remnant, and judges Israel as a nation.  After sending the prophets to seek fruit, the Lord of the vineyard said, ‘I have yet one Son: it may be they will reverence my Son when they see Him.  But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others.(Luke 20:13-16).  We know the result: judgment came upon the nation but a remnant clung to Him through grace.  It is important to see, though, that this remnant is future.  The disciples were Jews, but they did not form part of the remnant.

Let us examine the testimony of Isaiah as to the remnant. The prophet (i.e., the Spirit of Christ), says as to state of Judah: ‘Why should ye be stricken any more? . . . Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and made like unto Gomorra.’ (Isa 1:5, 9).  According to the prophet, the nation must be restored and purified by judgment (see ch. 1:27).  There will be just a remnant left (10% according to ch. 6:13),  full of glory and holiness and protected by Christ (see ch. 4:2-6), with with Jerusalem on earth as its centre.

Isaiah 7 and 8 unfold this more fully in connection with Emmanuel.  Assyria will overrun Judah and there will be a confederacy of nations against it.  Israel’s enemies are set aside, but they are not to lean on human sources of strength.  A sign was given: ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel’ (ch. 7:14).  The Lord of hosts would be in the sanctuary.  The Lord of hosts separates the remnant, being a stone of stumbling to the nation.  The period of the church is passed over.

The prophecy that follows from ch. 9 onwards takes up the general history of Israel in the prophet’s time, its chastisements and hardness of heart.   The  Assyrian becomes the instrument of God’s anger, but  Israel is encouraged not to be afraid of him, for His indignation would soon cease when the Assyrian is destroyed.   This has its parallel with the remnant.  Israel will suffer under the Antichrist.  But the word is to to be kept at peace, with a mind stayed on the Lord, until the indignation be overpast.  (Se ch. 26:3, 20).  They say, ‘Lo! this is our God, we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation‘ (ch 25:9)   Things will be turned:  ‘In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people’ (Isa 28:5).  God weighs the path of the just (see ch. 26:7).    These chapters is show the character and glory of the remnant before judgment is executed on the nation.

In Chapter 33 we have the last day of trouble righteous remnant in Zion.   Its security is announced on the ground that they walk righteously.  ‘Strengthen ye the weak hands, and confirm the feeble knees.  Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you’ (Ch. 35:3, 4). The feeble remnant is encouraged while waiting for the Lord.  When  He comes with vengeance, the ransomed of the Lord come to Zion with song.  It is a Jewish deliverance.

That part of Isaiah which extends from chapter 40 to the end has quite another character:   God reasons with His people.  In  ch. 40-48  we have the general restoration of the nation and the futility of the Babylonish idols.  Cyrus is introduced by name, and Christ takes the place of Israel as servant; He is the true vine

In chapter 49 we have the remnant, the preserved of Israel (see v.6), ‘they fear the Lord, and listen to the voice of his servant’.  On the other hand, God had laboured in vain for Israel.  In chapter 51:1, they know and follow after righteousness, and have the law in their heart.  At first the the comfort of Zion has not yet come, nor has His arm put on strength. But later this happens, and the redeemed of the Lord return to Zion.  The whole chapter follows the the appeals of Jehovah to the righteous remnant, and their deliverance by Him.

Afterwards, in ch. 52, the exalted servant is introduced, and the Lord bares His arm in the eyes of all the nations.   All the ends of the earth see the salvation of the God of Israel.   The remnant recognises that the despised and rejected Christ had been bruised for their iniquities (see ch. 53).  Then comes the full blessedness of Jerusalem: her Maker is her husband (ch. 54:5).  In ch. 57, some of the righteous perish like the Righteous One, but the wicked never have peace.  In ch. 58 we see the spirit in which the godly Jew should walk; being part of suffering remnant, in the midst of an ungodly nation.   Jehovah comes in in righteousness in ch. 60.   Ch. 61 is remarkable in that the Lord quotes from  the this scripture in Luke 4, applying it to Himself, but stops before the part which speaks of the day of vengeance.   Yet in the future time, the day of vengeance comes ‘to comfort them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified’ (ch 61:3).

Through these prophecies we understand the doctrine of a Jewish remnant.  The remnant is owned by Jehovah, piously and confidently waiting for Him to deliver them.  This is not a matter of speculation, nor of the interpretation of some difficult or obscure text, but the clear, consistent testimony of the Spirit of God.  This remnant is directly connected with the earth, at the time of Christ’s return presence on the earth, though meanwhile, for other purposes, the Lord may hide His face from the house of Jacob.

Summary by Sosthenes

Based on   The Rapture of the Saints and the Character of the Jewish Remnant’ – Collected Writings vol. 11 (Prophetic 4) page 118 ,

March 2016