future of Israel as a theological question, The

Journal of the Evangelical Theological Society, Sep 2001 by Blaising, Craig A

Now this teaching by Paul of a twofold bearing of the word of God on the status of Israel-a present time of hardening in which only a remnant from Israel is saved and then an eschatological salvation of Israel as a whole which will mean even greater riches for the world-this understanding of Paul's teaching which is now widespread among many interpreters of Paul accords well with the consensus that is developing concerning the focus of Jesus' ministry on Israel.

III. JESUS AND THE RESTORATION OF ISRAEL

Many Biblical scholars working in historical Jesus research share the view that the teaching and mission of Jesus can only be understood in terms of Jesus' vision for the restoration of Israel. 10 Jesus proclaimed the nearness of the kingdom of God to Israel, a kingdom that was as much political as it was spiritual, a kingdom that in accord with the expectation of the Hebrew prophets saw God's favor coming upon Israel nationally as much as upon Jews personally. The universal extent of the kingdom to Gentile nations, rather than contradicting the particularist focus on Israel, was its expected complement in the traditional way in which the prophets predicted a messianic empire. The striking feature of this new consensus on Jesus is not only the nationalist particularity of Jesus' focus on Israel, but the consistency of that focus from the beginning of his ministry to the cross and resurrection. As Jim Scott has put it, "Jesus lived and died for the vision of the restoration of Israel."11

Scot McKnight, in his book, A New Vision for Israel: The Teaching of Jesus in National Context, notes that Jesus proclaimed this vision at a crucial moment in Israel's history. Even as the eschatological kingdom was breaking forth in the ministry of Jesus, a severe judgment from God was imminent over the nation. 12 The rejection of Jesus and his message by the leaders of Israel made that judgment certain. Jesus himself warned Israel of the catastrophe that lay ahead. But he also set forth clearly and most certainly that God would bring the promised kingdom to a future fulfillment. 13 His apostles would rule the twelve tribes of Israel; they would inherit lands, cities and houses in the age to come. The restoration of the kingdom to Israel was indeed certain. Its time was fixed by the Father in heaven but would not be revealed in advance. 14

In the meantime, the remnant of Israel whose faith was in Jesus would take the good news of the kingdom to the Gentiles. And in their fellowship, the inaugurated kingdom would manifest a presence until that time when, as Peter put it, God would bring in the apokatastasis, "the restoration of all that God spoke by the mouth of his holy prophets from of old" (Acts 3:19-21; cf. 1:3, 6-8).

As Biblical scholarship makes ever more clear that Jesus and Paul taught a future for national Israel in the eschatological plan of God, the legitimacy of a supersessionist reading of Scripture grows ever more dim to the point of vanishing altogether. A new unified way of reading the Bible becomes possible taking the OT covenant promises to Israel in a literal rather than symbolic manner. And with the reconstitution of Israel as a political reality after more than 1800 years, the providential-historical argument for the end of Israel nationally has been thrown into question as well.