Blessings for All the Seed

“The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in His mouth; and He shall speak unto them all that I command Him. And it shall come to pass, that whosoever will not hearken unto my words which He shall speak in my name, I will require it of him.” —Deuteronomy 18:15-19

MOSES addressed the above statement, wherein he quotes God’s words, to the natural descendants of Abraham who were living in his day—those who shared the wilderness experience with him. There can be no doubt as to the identity of the great “Prophet” of whom he speaks, who was to be raised up from among their brethren, and whose message they would be given the opportunity to hear and obey. Peter quotes from this prophecy, and reveals that its fulfillment will take place during the thousand-year reign of Christ.—Acts 3:19-23

The fact that the generation of Moses’ day would be given the opportunity to hear “that Prophet” during the time of his second presence indicates that they will be awakened from the sleep of death to have the Gospel of Christ proclaimed to them. In this we again have the importance of the resurrection brought to our attention in connection with our efforts to “rightly divide the Word of truth,” and to comprehend the full scope of God’s promise to bless all the families of the earth.

If the only ones to be blessed through Christ—who primarily is the blesser seed of Abraham (Gal. 3:16)—are those who will be living during his reign, how many millions of earth, both Jews and Gentiles, would fail to receive the promised blessings! But when God said that he intended to bless “all families of the earth” he meant all, no matter in what period of human history they may have been born, or when they died. To God they are all merely sleeping until the morning of the new day of Christ. Then they will be awakened and the blessings of eternal life offered to them.

In Exodus 19:5,6 a special promise is made to those who would obey God’s law in this life, a promise that these would constitute “a kingdom of priests and an holy nation.” But our text was addressed to those whom the Lord knew would not meet the requirements attached to the promise of royalty recorded in this passage. It reveals the mercy of the Lord, nevertheless, in that it assures them that they will be given a future opportunity, not to attain to a royal position in the kingdom of the Messiah, but to receive the blessings which the kingdom will provide for all who then hear and obey “that Prophet.”

Elect and Nonelect

All the natural descendants of Abraham were a chosen people—chosen from among the other nations of earth to be God’s people. This was a high honor, and to maintain such an exalted position in God’s plan it was essential that they prove worthy of it by heart obedience to his laws. It has been the same with spiritual Israel of the Gospel Age—many are called, but few are chosen, and even the chosen ones have to make their calling and choosing, or election, sure in order actually to live and reign with Christ.

With natural Israel the whole nation was chosen, and from the people of the whole nation only a small number, like the “little flock” of the Gospel Age, actually proved worthy. In the “better resurrection” these will inherit the promises of a special place in the kingdom as “princes in all the earth.” (Heb. 11:35,39,40; Ps. 45:16) But how wonderful it is that God has blessings for all the others as well, blessings which will be dispensed through “that Prophet” during the thousand years of his reign!

As we trace God’s promises to Israel throughout both the Old and the New Testaments, a striking difference appears between those promises made to the elect class of Israel and the promises made to those who did not qualify to be of this exalted company. Appreciation of this fact will do much to keep both groups of promises in proper focus, and will assist in revealing further the beauties and harmony of the divine plan of the ages.

Jesus said to the unbelieving Israelites who were persecuting him, “Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord.” (Matt. 23:39) In order for this promise to be fulfilled, the Israelites of Jesus’ day will have to be awakened from the sleep of death. And the promise implies that when that day arrives the very ones who clamored for Jesus’ death will accept him, and call him blessed.

More Tolerable

In Matthew 11:24 Jesus is quoted as saying, “It shall be more tolerable for the land of Sodom in the day of judgment, than for thee.” This refers to the people in various Israelitish cities who rejected Jesus’ teachings. In this also a resurrection of the dead is implied for unbelieving Israelites, as well as for unbelieving and wicked non-Israelites. While from one standpoint this statement by Jesus is in the nature of a warning, it is also a promise, for the day of judgment holds many blessings for the people of all nations who in this life did not qualify, through faith and obedience, to be among the rulers and special servants of God in the kingdom.

The Greek word translated “more tolerable” in Jesus statement that it would be “more tolerable” for Sodom in the day of judgment than for unbelieving Israelites literally means “more endurable.” This suggests that there will be difficult experiences for all unbelievers when, in the thousand-year judgment day, they are awakened from the sleep of death—disciplinary experiences designed to assist them in their cleansing of heart and mind that they might learn to delight in the Lord and in the laws of the messianic kingdom which will then be in force. These disciplines will be “more endurable” for people like the Sodomites because they did not sin against as much light as did the natural seed of Abraham.

The Olive Tree

In the 11th chapter of Romans the Apostle Paul uses the branches of the olive tree to represent the natural descendants of Abraham in relation to God’s promises pertaining to the “Seed.” In this illustration and Paul’s application of it, the two classes—the elect, and those who failed to make their election sure—are brought into clear focus, together with the manner in which God’s promises to both classes are fulfilled.

In chapter 9, verses 1 to 8, Paul explains that simply being a natural descendant of Abraham does not make one an Israelite in the true sense of the word. He expresses deep concern for his brethren according to the flesh, indicating that they had suffered a great loss. In chapter 10, verse 1, Paul says, “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.” Then, in the beginning of the 11th chapter Paul asks the question, “Hath God cast away his people?” His answer to this question is, “God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Paul’s reasoning is that if all Israelites had been cast off from God’s favor, he could expect no blessings from him either.

Then Paul explains that in his day there was a remnant of the Israelites, even as in Elijah’s day, who were faithful to the Lord. He calls this a “remnant according to the election of grace.” (vs. 5) Summing up, Paul explains, “What then? Israel hath not obtained that which he seeketh for; but the election [those who qualified under the election of grace] hath obtained it, and the rest were blinded.”—vs. 7

Later in the chapter Paul likens the Israelites who were blinded to branches broken off from an olive tree. But the olive tree itself is not destroyed, else the elect branches would have nothing to support them. Israel as a nation did not attain what it sought, which was a position of rulership in the messianic kingdom. As individuals the Ancient Worthies obtain the reward of being future “princes in all the earth,” and, beginning with Pentecost, many individual Israelites proved worthy of being a part of the spiritual “holy nation” and therefore eligible to reign with Christ.

The remainder of the nation of that day were blinded, Paul explains, but not forever. True, at that time, they died in their blindness; but, as Paul explains, the time would come for God to receive and enlighten them, and significantly he adds, “What shall the receiving of them be, but life from the dead?” (vs. 15) The only way the unbelieving Israelites of Paul’s day can be received back into God’s favor is for them to be raised from the dead.

Paul explains further, “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: for this is my covenant with them, when I shall take away their sins. As concerning the Gospel [the special privilege held forth in the Gospel during the present age], they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. For the gifts and calling of God are without repentance.”—vss. 25-29

The blindness upon the unbelieving Israelites was not to last forever, but only until the foreordained number from the Gentiles, needed to make up the “little flock” of the Gospel Age, “be come in.” And then, as Paul assures us, it is God’s plan that “all Israel shall be saved.” To prove this, Paul quotes from two of God’s promises: “There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant with them, when I shall take away their sins.”—Isa. 59:20; Jer. 31:31-34

How clear it is that Paul is writing here about those who died in unbelief, not those who, upon the basis of faith and obedience, qualified to be either “princes” or “kings” in Messiah’s kingdom. When awakened from death the ungodliness of these will need to be turned away, and their sins also will have to be removed. This is what God has covenanted to do.

The statements, “All Israel shall be saved,” and “The gifts and calling of God are without repentance,” seem to complement each other. The gifts of God are his unmerited favors. He gave his beloved Son that the condemned world of mankind might have life. God was under no obligation to make this gift. However, only those will benefit permanently from this gift who accept it upon the basis of faith and obedience.

God’s provision of a “new covenant” for Israel was a gift. The Israelites had broken the original Law Covenant, and God was under no obligation to provide a new. one. Those who accept this New Covenant arrangement, and allow the Spirit and law of God to transform their hearts, will benefit from the covenant. Those who continue to resist God’s laws will eventually be cut off from among the people.

The “calling” of God operates in much the same way, except that it is more restricted in application. Israel was called to be a holy nation, but conditions were attached to this calling—very restrictive conditions. The conditions were heart obedience to the laws of God. The nation as a whole did not meet these conditions, but many individual Israelites, upon the basis of faith and devotion to God, did make this calling sure.

We are not to suppose that Paul’s statement that the “gifts and calling of God are without repentance,” implies that God would set aside the conditions attached to them. God’s gifts are never withdrawn, but those to whom they are offered may not attain them because of failure to meet the conditions attached. The same thing is true of God’s callings or invitations to special service in connection with the outworking of his plan. He never “repents” of these—never changes his mind in connection with them—but they are nullified by the failure of those invited to meet the required conditions.

The Lord makes this fact very clear in Jeremiah 18:1-10. This is the lesson the Lord wanted Jeremiah to learn by observing the ways of the potter. Jeremiah noted as he watched that a vessel “was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.”

Then the Lord spoke to Israel through Jeremiah, saying, “O house of Israel, cannot I do with you as this potter? … Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.”

The potter does not change his mind concerning the shape and size of a vessel he is making unless it becomes “marred.” So God does not “repent” of his “gifts and calling,” but he reserves the right to change “the shape of things” when those with whom he is dealing do not meet his specified qualifications—when they do not live up to the “ifs.”

In the 9th chapter of Romans Paul uses the potter and vessel illustration. In the 11th verse he takes us back to the case of Jacob and Esau. Esau was actually the firstborn, and in the ordinary course of events would have inherited the Abrahamic promises. But God ruled otherwise, in keeping with his purpose of “election,” so that Jacob inherited the birthright by the decision of “him that calleth.” Actually, however, while the descendants of Jacob, the Israelites thus possessed the birthright as the “Seed” of Abraham, not enough of them qualified when the opportunity was offered, so the Lord turned to the Gentiles. Paul argues that God could not be questioned for doing this, for, shall we say, the “vessel” became “marred” and a change needed to be made.

However, “all Israel shall be saved.” The branches of the olive tree which were not broken off because of unbelief when Jesus came will be saved with the “great salvation, which at the first began to be spoken by the Lord.” (Heb. 2:3) All the others—those living when the kingdom becomes operative, and all who previously had died—will be enlightened and given an opportunity to accept Christ, obey the laws of his kingdom, and live forever. Truly, this is a marvelous manifestation of God’s mercy toward unbelievers!

Future Judgment

Jesus said that those who left all and followed him would, in the “regeneration,” sit upon twelve thrones, “judging the twelve tribes of Israel.” (Matt. 19:28) All the natural descendants of Abraham who did not qualify for one or the other of God’s elect classes, will come forth in the resurrection to judgment, or to trial. Jesus said that all in their graves will hear his voice and come forth, “those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.”—John 5:28,29, RSV

The accuracy of the Scriptures is very striking. Jesus did not say that those who have done “good” shall come forth to immortality, for this would not have been true of all who, in God’s sight, have done good. It would not have been true of the faithful house of servants, the Ancient Worthy class; nor would it have been true of the “great multitude” of this Gospel Age, who will serve God in his spiritual temple.

However, immortality, which is the reward of the “little flock,” is life. So when Jesus said that all who have done good will come forth in the resurrection to “life” he used a word which properly applies to all who will not come forth to judgment. The faithful overcomers of the Gospel Age will come forth to immortal life; the “great multitude” will come forth to a spiritual life lower than immortality, while the “princes in all the earth” will come forth to perfect human life.

All others, Jews and Gentiles, will come forth to judgment, to probation, to trial. Another interesting text dealing with this is recorded in Daniel 12:2,3 which reads, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.”

The word “many” used here denotes “all,” and all are to be awakened from the sleep of death. But only “some” of these—those spoken of by Jesus as the ones who have done good—will be awakened and immediately enter into everlasting life. The others will be awakened to “shame and everlasting contempt.” This corresponds with the coming forth to judgment mentioned by Jesus. These will be the ones who will need to endure chastisements, in the form of humiliating experiences, and otherwise—some more and some less.

We read about these in Ezekiel 16:53,54: “When I shall bring again their captivity [from death], the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them: that thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.” That the “shame” mentioned here is not permanent, but only until it shall have accomplished its purpose of humbling those involved, is revealed later in this same prophecy. We quote again:

“Thou hast borne thy lewdness and thine abominations, saith the Lord. For thus saith the Lord God; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant. Nevertheless I will remember my covenant with thee in the days of thy youth [as a nation], and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sister, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am the Lord; that thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.”—vss. 58-63

Note the number of times the words “shame” and “confounded” are used in this prophecy, yet withal, the unbelieving, unfaithful Israelites are to be awakened for the purpose of being brought into covenant relationship with the Lord. The reference here is to the “New Covenant” which the Lord promised to make with those who broke the original Law Covenant.—Jer. 31:31-34

This is the covenant which the Lord promised to make “with the house of Israel, and with the house of Judah,” mentioned by Paul in Romans 11:27, when the time comes to take away their sins. It is in this way that “all Israel shall be saved” from blindness, and from the sleep of death. (vs. 26) All those who, in faith and humility, yield to the disciplinary experiences which will then be in effect,—the “shame,” incidental to their past unbelief and sins—will be saved to enjoy an everlasting earthly salvation, for the Lord’s law will then be written “in their hearts,” implying their restoration to human perfection.—Jer. 31:33

The Gentiles will also have access to those blessings of the judgment day. This is shown by the prophecy that the Sodomites and the Samaritans, who in the past were “sisters” of the Israelites, will then be received as “daughters,” not upon the basis of any covenant which the restored Israelites might offer them, but in keeping with the Lord’s “everlasting covenant,” the New Covenant.—Isa. 55:3; Ezek. 16:60; Heb. 13:20

The statement that the Sodomites and Samaritans were “sisters” to the Israelites in the past did not imply a blood relationship. Apparently the expression was used in much the same way that we would speak today with respect to adjacent cities of approximately the same size as being “sister cities,” or “twin cities.” As the restored Israelites increase in number and importance in the new world—both the natural descendants of Abraham and the obedient Gentiles who also will be counted as Israelites—any small groups being received would properly be called “daughters.” The thought of receiving life is not involved here, for the whole restored world of mankind will be, first of all, the children of the Christ, and then, at the end of the Millennium, of the Heavenly Father.—Ps. 45:16; I Cor. 15:24-28

The Deliverer from Zion

Paul wrote that all Israel would be saved because the Deliverer would come out of “Sion” and “turn away ungodliness from Jacob.” (Rom. 11:26) This is a quotation in part from Isaiah 59:20,21, which reads: “And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord: My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever.”

The New Covenant will be implemented by the “Redeemer,” the “Deliverer.” In Isaiah’s prophecy this great One is said to come to “Zion.” Paul wrote that he would come “out of Sion.” The two expressions are harmonious. First the Redeemer, or Deliverer, must “come to Zion,” else he could not come “out of Zion.” The function of this One will be to turn away ungodliness. This will be possible because of the atoning blood of Christ, and it will be accomplished through enlightenment and the power of the Holy Spirit which will then be poured out upon all flesh.—Joel 2:28,29

In the Apostle Peter’s sermon on “restitution,” he explained that those who would not hear “that Prophet,” would be destroyed from among the people.” (Acts 3:23) Thus we know that when Paul said that “all Israel will be saved” he did not refer to the universal and eternal salvation of this people. He meant that they would be awakened from the adamic death, enlightened, and given an opportunity to repent and to come into the New Covenant. Then, as subjects of the kingdom, all the natural descendants of Abraham, who, through the operation of the New Covenant, will be restored to human perfection, will be counted worthy to be helpers in the kingdom work of blessing all the families of the earth. And the Gentiles, also, who bring their wealth and their resources into the “city” to be used in furthering the good work of blessing their fellowmen, will share in the work of the kingdom.

All Nations

In Matthew 25:31-46 Jesus presents The Parable of the Sheep and the Goats. In the parable Jesus is seated on the throne of his glory, and his holy messengers with him, and all nations are gathered before him, which would include both Jews and Gentiles. As the parable unfolds we learn that the ones who prove worthy to receive everlasting life, and to have the original dominion of earth restored to them, are those who see their privilege of co-operating in the work at hand, the work of the kingdom.

The manner of co-operation reveals the spirit of unselfishness which they possess, or acquire—the spirit of sympathy and love. And it is this spirit which will need to prevail in the hearts of all who receive the promised blessings of life envisioned in God’s promise to Abraham, the blessings which were provided by the redemptive work of Christ, and which will be dispensed through the spiritual and earthly phases of the messianic kingdom.

So the good work will go forward, as the whole world of mankind, looking to the Ancient Worthies as their pattern and guides, will travel over “The way to holiness” made plain by the knowledge of the Lord which will then fill the whole earth as the waters cover the sea. Thus the “ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”—Isa. 35:8-10

Truly “all the families of the earth” will be “blessed” by the seed of Abraham, and, by being blessed, will become the seed of Abraham as numberless as the sand upon the seashore. They will also become Israelites. The name “Israel” was given to Jacob because he prevailed with God. So all who, through faith and obedience, prevail with God and receive his favor and blessing, will be Israelites.

And how abundant will be God’s sympathetic mercy and his abounding love toward all those who, in humility, return obediently to him and to the doing of his will! It will be then that God’s will shall be recognized and obeyed throughout the earth, and Christ will turn over the kingdom to the Father, who will be “all in all.”—I Cor. 15:28

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