her land, someone might raise this question: Is it neces sary to believe that every living Jew must reside in Palestine for Zechariah 12:10 to be fulfilled, and if so, how might this be accomplished in view of the complex international situation, and particularly the intricate state existing currently in Jerusalem? If this is essential for the fulfillment of this prophecy, then one must bear in mind that the course of world events could alter rapidly to permit all the Jews to be settled in Palestine before Israel’s salvation. The influence of the Antichrist upon the Jews during the first part of the tribulation period could very well be instrumental in drawing every Jew to Jerusalem. Furthermore, one must not lose sight of the supernatural power of God which will be working in behalf of Israel throughout this period to accomplish the purpose of Jehovah. On the other hand, it is quite possible to believe that the future salvation of Israel will involve merely a remnant of Jews. This appears to be the meaning of Isaiah 10:20-22 and 11:11, which reads: “And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the Holy One of Israel, in truth. The rem nant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: . . . And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.” Along with other Jewish groups who apparently will be saved during the tribulation period (Rev. 7:1-8; 12: 13-17), this remnant undoubtedly will be the last group to be saved which will comprise the nation bom in a day (Isa. 66:7-8). Most likely it will be upon this group that Jehovah will pour out the spirit of grace and suppli cation. They will constitute the remnant purged out from among the rebels (Ezek. 20:33-38), who with the other saved groups will enter the millennial kingdom as the true Israel. Third: The place and time of IsraeVs salvation. It is clear from the preceding discussion that the national conversion of Israel will occur in the land of Palestine. To be more specific, Jerusalem will be the location of the remnant. In addition to many other prophecies which confirm this fact, it is verified by the context of Zecha riah 12:10. This, of course, is in keeping with the initial Abrahamic Covenant in which God related the spiritual and material blessings with the land promised to Abra ham and his seed (Gen. 12:1-3, 7; 13:14-17; 15:18, etc.). The time of Israel’s redemption is established accurate ly by the statement, “and they shall look upon me whom they have pierced.” Due to the obvious reference to Jesus Christ in this declaration, manifold are the attempts of Jewish commentators and liberal scholars to divert this scripture from Him by cleverly relating it to Israel. It is not within the province of this brief work to furnish the evidence to repudiate these erroneous views. For an adequate presentation and refutation of them we recom mend a consultation of David Baron’s volume on Zecha riah. Suffice it to say that no amount of ingenious scrip tural gymnastics can distort the clear meaning of this statement, for John applies it to the crucifixion of Jesus Christ (John 19:37). It is essential to observe that John’s application of this one statement to the crucifixion of Jesus Christ does
Prophecy (continued) same spirit creates within us.” When the Holy Spirit will channel the grace of God into the unregenerate hearts of the remnant of Israel, the immediate result will be regeneration followed by supplication. In other words, true conversion will evidence itself in a life of prayer. It is evident from the preceding discussion that Jeho vah and the Holy Spirit will be instrumental in the future redemption of Israel. While the term “Jehovah” undoubtedly refers particularly to the First Person of the Godhead, yet it does not rule out the work of the Second Person, but presupposes such, as suggested by the state ment, “they shall look upon me whom they have pierced.” This One is the Lord Jesus Christ who said that He would send the Holy Spirit (John 16:7). The future deliverance of Israel from sin will be accomplished by the Triune Godhead. Father, Son, and Holy Spirit will work together to perform her salvation. Presumably the pattern re vealed in the New Testament will be followed; the Fa ther is the ultimate source of grace, the Son is the mediate channel of grace, and the Holy Spirit is the immediate bestower of grace. In the light of these facts which represent the posi tion of true dispensationalism, it is somewhat disconcert ing to read the charge of Loraine Boettner, a postmillen- narian Covenant theologian, that dispensationalists show “a lack of understanding the process of redemption,” because they say that the Jews “are to be converted at the mere sight of Christ their Messiah on the Mount of Olives, and through their testimony whole nations are to be converted.”2 Obviously, Boettner has either over looked the dispensational explanation of Zechariah 12:10, or does not understand the position of this school. Second: The people involved in Israel’s salvation. Zechariah says that Jehovah will pour out the Holy Spirit in redemptive activity “upon the house of David, and upon the inhabitants of Jerusalem.” Taken literally, these phases must refer exclusively to Jewish people. While many covenant theologians spiritualize this prophecy by applying it to the church, it is significant to learn that Charles Hodge, a distinguished representative of post- millennial Covenant theology, comments that the na tional conversion of Israel is “predicted in Zech. xii.10, and in many other passages of the Old Testament.”3His remark is made with reference to Romans 11:26, which declares that “all Israel shall be saved.” Contextually, the “house of David” could refer to Israel, or specifically to the progeny of David. I believe that it favors “Israel” in this verse. The prophet is in terested primarily in the redemption of the nation involv ing all the tribes and families of Israel. While “the in habitants of Jerusalem” could be emphasizing further this thought, it seems more likely that such expression is stressing the location of these Jews. The recipients of the spirit of grace and supplication will be residing in Jeru salem. This fact is in accord with many prophecies that mention the return of the Jews to Palestine. Ezekiel 36:24- 27 illustrates this truth thus: “For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprin kle clean water upon you, and ye shall be clean: from all our filthiness, and from all your idols will I cleanse you. 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 an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judg ments, and do them.” In the light of the future regathering of Israel to
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THE KING'S BUSINESS
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