Introduction

Many prophecies in the Old Testament concerning Israel have had no obvious fulfillment;¹ yet the writers of the New Testament consistently speak of prophecies fulfilled.² The relation of the New Testament to the Old and the use of the Old Testament in the New have generated no little discussion over the past several decades.³ Many deeper hermeneutical issues underlie conclusions that are drawn in this field of study and will not be discussed here, except to state the hermeneutical framework and assumptions from which we will proceed. To adequately cover this topic would require a book-length investigation, so this study will necessarily be selective, focusing on some of the most important passages for understanding New Testament perspectives on prophecies regarding Israel’s future and their fulfillment in the Christian era.

After touching on some important hermeneutical considerations that underlie this study, we will consider Jesus’ understanding of Israel’s prophetic hope, and then proceed canonically with prophetic expectations for Israel described in the Gospels, Acts, Paul’s extensive discussion of prophetic expectations for Israel in Romans 9-11, and, the apocalyptic perspective found in the book of Revelation. Finally, we will attempt to draw together these several perspectives into a coherent picture of Israel in Prophecy.

Operational Hermeneutical Framework

The hermeneutical framework from which this study will proceed is shared by a considerable number of interpreters in terms of how the biblical writers seem to use Scripture.⁴ First, when New Testament writers cite the Old Testament, they do so in a way that is sensitive to the passages’ original meaning in its historical context but recognizes a deeper meaning that was only partially grasped by the earlier writers (Dan 12:8-10; 1 Pet 1:10-12).⁵ In other words, the meaning that the New Testament writers explain represents a more complete picture of what was already hinted at by the Old Testament writers. Consequently, “the Christian interpreter cannot interpret the Old Testament in the final and ultimate sense as if Christ has not yet come and as if the New Testament has not yet been written.”⁶ Rather, a faithful interpretation of Scripture will take into account “all that the prophets have spoken” (Luke 24:25).⁷

Second, Christ is viewed by New Testament writers as representing in His person God’s true people Israel (John 1:49; Matt 2:15; 3:17).⁸ This coincides at important points with messianic expectations in the Old Testament, including the Servant Songs of Isaiah, the new exodus oracles in Hosea, and some of the Davidic psalms.⁹ Third, biblical history unfolds as part of a divine plan so that elements of earlier passages foreshadow, prefigure, and predict later parts of that plan (Matt 11:13-14; 1 Cor 10:11).¹⁰ This harmonious testimony of the Old and New Testaments not only confirms the explanatory power of such an approach but also elucidates the inspired character of the Bible as a divine revelation.

Some have objected that these principles of interpretation are invalid because they are not falsifiable.¹¹ While, admittedly, it is impossible to be absolutely certain regarding the theological connections that gave rise to specific citations of Scripture by Bible writers, that does not mean that probable conclusions regarding such connections cannot be drawn. To the contrary, an inspired writer’s implicit meaning can be deduced, with varying degrees of probability, from a close study of what is made explicit. By way of analogy, even though we may only see the tip of an iceberg (a text’s explicit meaning), we can be sure that what lies under the water beneath it (its implicit meaning) is organically connected to it and determined by it rather than by an isolated chunk of ice floating nearby.¹² So, with this hermeneutical framework in mind, we now proceed to a consideration of some important New Testament perspectives on Israel in prophecy.

Jesus and Israel’s Prophetic Hope

An important, though challenging, starting point in our study of Israel in prophecy is with the understanding of Jesus Himself on this subject.¹³ While the details are fiercely debated, there is a broad consensus that one of Jesus’ aims involved the restoration of Israel in some way.¹⁴ Evidence for this includes: (1) Jesus’ appointment of the Twelve, as a symbolic representation at least, of a “regathering of the twelve tribes” of Israel, both as a present reality and a future hope;¹⁵ (2) the Gospel portrayal, when viewed together, of Jesus’ ministry embracing those dwelling within the biblical borders of Israel, even though some of these areas were predominantly populated by Gentiles or Samaritans;¹⁶ (3) His sending of the Twelve on a mission to Israel.

An obvious problem with the hypothesis that Jesus’ ministry was connected with the restoration of Israel is the fact that, like His forerunner, His proclamation was rejected by the majority in Israel. But if His kingdom proclamation pointed to the eschatological fulfillment of prophetic hopes, why did it not eventuate in a restored national Israel?¹⁷ In response, it should be recognized that Jesus’ proclamation aimed at more than merely a national revival based on kingdom ethics—“there would be an eschatological judgment and sifting,”¹⁸ fulfilling prophetic hopes that envisaged Israel’s restoration as the ultimate goal of divine judgment. Interestingly, Jesus uses “language similar to what we find on the lips of John the Baptist.”¹⁹ The similarity between the proclamations of John and Jesus are most clearly seen in the litany of sayings connected in Matthew with the Beelzebul controversy (Matt 12:30-45 par)²⁰ but there are other parallels also:

From these parallels, it seems that both Jesus and John understood their work, not only as fulfilling prophecy, but also anticipating that their proclamation would bring the people of Israel to a point of decision, which would result in a faithful remnant who accepted their message. “As the gospel narratives present it, this sifting [within Israel] already begins in a very real sense with the gathering of those who choose to follow Jesus, His spiritual ‘family’ (Mark 3:31-35), and the exclusive disclosures to the Twelve in recognition that many were not accepting His gospel of the kingdom (4:11-12).”²² The judgment parables further extrapolate their opposition and rejection of Him.²³ Recognizable remnant terminology appears throughout Jesus’ teaching, indicating an awareness that Israel’s future would center around His followers.²⁴ Nevertheless, the concept of the remnant in the teaching of Jesus is not exclusive, but open to all who would accept His proclamation (Matt 8:11 par; cf. Luke 4:25-27). Jesus makes this clear by ministering to Gentiles and Samaritans as well as Jews (e.g., Matt 8:5-13 par; Luke 17:11-19). Finally, just before His ascension, Jesus commissions His followers to “make disciples of all the nations” (Matt 28:19-20), beginning in Jerusalem (Acts 1:8).²⁵ These more universal gospel commissions include the nation of Israel—then and now (cf. Rev 14:6).²⁶

Israel in New Testament Prophecy

Looking more broadly across the New Testament, terms for all or part of Israel appear frequently, usually in reference to the historical nation of Israel and its citizens.²⁷ Prophecies about Israel are far less common. This investigation necessarily includes not only these direct references but also some passages that are less explicit but important in order to present a complete picture of the topic.

From a canonical perspective, the Gospels present Jesus as the messianic fulfillment of Israel’s hope for restoration, citing events in Jesus’ life as fulfilling prophecy. Matthew identifies Jesus as the ideal King, who gathers and shepherds Israel (Matt 2:6, citing Micah 5:2; Matt 9:36; cf. 12:30; 26:31) and, together with His disciples, proclaims “the gospel of the kingdom” (4:17, 23; 9:35; 10:7). The Gospels highlight the significance of the crowd calling Jesus “the son of David” (Matt 21:9), “the King who comes in the name of the Lord,” (Luke 19:38; cf. Mark 11:9-10), and even “the King of Israel” (John 12:13). Significantly, all Four Gospels record the inscription above the cross proclaiming Jesus as “the King of the Jews” (Matt 27:37; Mark 15:26; Luke 23:38; John 19:19).²⁸ This ironic reference to Jesus’ true status as the messianic King, together with His proclamation of the advent of God’s kingdom, shifts the focus away from an ethnic definition of Israel to one centered on following Him. According to Matthew’s account, national Israel’s rejection of Jesus would result in the kingdom being taken from them and “given to a people producing its fruits” (Matt 21:43).²⁹ Certain sayings and parables fast forward to the second advent, at which time the Son of Man appears “coming on the clouds of heaven,” to gather His people into the promised kingdom (Matt 24:30-31 parr; John 14:1-3). Jesus describes Himself sitting on a throne in royal splendor (Matt 26:64 parr) and judging “all the nations,” dividing them into two groups “as a shepherd separates the sheep from the goats.” This collective testimony of the Gospel writers points toward a redefinition of Israel, with Jesus not only as King, but also as Judge who defines the basis for membership in this kingdom and issues the verdict as to who will enter it and who are shut out of it (Matt 25:31-46; John 5:26-29; cf. 12:48).

Acts 15

Ultimately, it is this widely-recognized identification of Jesus as Israel’s messianic King that is foundational for how the New Testament writers understand the prophecies related to Israel. In Acts 15, the prophecy of Amos 9:11-12 led the Jerusalem Council to the realization that the inclusion of believing Gentiles was an integral part of Israel’s promised restoration and that this would happen through God’s direct intervention to raise up or restore (ʾāqı̂m) the “booth” (Heb. sukkat) or house of David,³⁰ which the apostles interpret messianically of Jesus.³¹ Their reference to the “remnant of Mankind”³² is described in Amos as “all the nations who are called by my name,” that is, believing Gentiles (Acts 15:14-17; cf. vv. 7-11).³³

Just prior to these verses describing Israel’s restoration quoted at the Council, Amos indicates that this will be preceded by an act of God’s judgment in which He shakes “the house of Israel among all the nations as one shakes with a sieve” (9:9). From Amos’s eighth century BC perspective, this dispersion would seem to refer to the Assyrian and Babylonian exiles. However, considering first-century Israel’s similarly smug attitude toward Jerusalem with its rebuilt temple (John 2:20), their rejection of Jesus, and Jesus’ ensuing prediction of the temple’s certain destruction (Mark 13:1-2; Luke 21:20; cf. Dan 9:24-26), it may well refer to the sifting process discussed above in connection with Jesus that eventuated in the faithful remnant of Jews who became His followers. As recorded by Luke, this seems to have been the understanding of the apostles regarding this prophecy’s fulfillment because no prophecy of Israel’s restoration, including this one, could be complete without the fulfillment of the promises to David that the kingdom of his seed would be established forever (2 Sam 7:12-13; Ps 89:29; Jer 33:17-26), a prophecy that would be fulfilled in Christ, the royal Son (Isa 9:6-7; Luke 1:32-33; Rom 1:3).³⁴ This faithful remnant of Jews, together with believing Gentiles (“all the nations who are called by my name”) represent the continuing purpose of God for Israel.³⁵

Expansive Terminology

Significantly, the New Testament writers seem to distance believers in Jesus from the unbelieving nation by their clear preference for the ethnic term Ioudaios (Jew), which occurs three times more frequently than references to national Israel.³⁶ In five instances, qualifying terminology or context indicates that “Israel” extends beyond the typical ethnic conception of the term (Rom 9:6; 11:26; Gal 6:16; Heb 8:10; Rev 7:4). The phenomenon also occurs in reverse to distinguish ethnic Israel from this more expansive definition.³⁷

Even the term “Jew” is occasionally modified in the direction of a spiritual definition (Rom 2:28-29; Rev 2:9; 3:9).³⁸ Also, Jesus’ reference to Nathaniel as “a true Israelite” (alēthōs Israēlitēs, John 1:47) indicates the inadequacy of a strictly ethnic definition. Paul makes a similar point in a detailed discussion of Abraham as the father of Israel (Rom 4:9-18), describing him as the father of “all the seed” on the basis of faith (ek pisteōs, v. 16)—irrespective of whether they are “of the law” (circumcised Jews physically descended from Abraham) or “of the faith of Abraham” (Gentiles who, like Abraham, believe without being circumcised).³⁹

Romans 9-11

This modified understanding of crucial Old Testament terms such as “seed” and “Jew” by Paul (esp. in Romans and Galatians)⁴⁰ should be taken seriously in the interpretation of those references to “Israel” in Romans 9-11 which include qualifiers that seem to broaden its scope. Especially pertinent for us to consider is the affirmation that, ultimately, as a result of the gospel proclamation to the Gentiles, “all Israel will be saved” (Rom 11:26).⁴¹ The principal ways in which this phrase has been understood are: (1) the whole of national Israel, including every individual; (2) national Israel as a whole, but not necessarily every individual; (3) the elect of national Israel; (4) all the elect, both Jews and Gentiles.⁴²

Of the eleven occurrences of “Israel” in Romans (all of which are in chaps. 9-11) Paul’s first two uses of the term obviously have two different senses: “for not all who are of Israel are Israel” (9:6).⁴³ The first instance refers to the physical descendants of Abraham, whereas the second instance indicates that only some physical descendants of Abraham belong to “Israel.” Succeeding verses make the same point in different words. The following table summarizes Paul’s description of the two groups being compared, national Israel and Israel by promise which includes Gentiles who believe.

From the above table it becomes clear that national Israel could not all be saved because, like Ishmael, they were children of Abraham only by physical descent, whereas Isaac was the son of promise by means of a miraculous birth. Ishmael and Isaac represent two different conceptions of Israel, one “born according to the flesh” and the other “born according to the Spirit” (Gal 4:29; cf. John 1:13) through faith in God’s promise. As Paul indicates, only “the children of the promise are counted as the seed” (9:8, NKJV). Use of the term logizomai (counted) is significant as it connects the argument here with what was said earlier about Abraham being the father of “all the seed,” meaning all who believe as Abraham did whether or not they are circumcised.⁴⁴ Nowhere does Paul limit this expansive definition of Israel to physical Jews. That is why at the outset of Romans 9, in referring to his “brothers” as “my kinsmen,” he adds “according to the flesh” to make clear that he is talking about ethnic Israelites. In fact, the term “Israelites,” like “Israel,” is always an ethnic designation unless it has some additional qualifier to indicate a different definition.⁴⁵

As we have seen, Paul explicitly includes Gentiles in his definition of the “seed of Abraham” (Rom 4:11, 16). Furthermore, he specifically denies ethnicity as having a role in salvation—“there is neither Jew nor Greek, . . . for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed” (Gal 3:28, 29, NKJV). National Israel and believing Gentiles represent two different approaches to attaining to righteousness, one based on works and the other based on faith (Rom 9:30, 31), which explains why national Israel stumbled—because righteousness can never be attained through works (9:32; cf. 3:20, 28; 4:2, 6) but only by faith. At the same time, Paul is profoundly burdened over the salvation of his fellow Jews,—so much so that he wishes he could be cut off from salvation if it could accrue to their account (9:3), though he is clearly aware that this is not possible (cf. Exod 32:32-34). More important still is the trustworthiness of God’s promises. Paul unequivocally affirms that, despite Israel’s stumbling, the word of God has not failed (9:6). Nor has God rejected His people, pointing to himself as evidence that at least some Israelites can be numbered among God’s people. A “remnant” (9:27), a faithful “seed” of national Israel (9:29), will be saved. Blindness has happened to Israel only “in part” (11:25), so that “there is a remnant according to the election of grace” (11:5).

What then does Paul mean in affirming that “all Israel” (pas Israēl) will be saved (11:26)? First of all, it is important to recognize that, as at the outset in 9:6 so here, there is an added qualification—all Israel.⁴⁶ Based on what we have observed so far, “all Israel” cannot refer to all Israelites, or even to national Israel more generally, because of Paul’s repeated references to a “remnant” being saved. Furthermore, by indicating that he hopes to save “some” of his fellow Jews (11:14), he does not expect all to be saved or even the vast majority. Also unpersuasive is the suggestion that “all Israel” refers to a faithful remnant from national Israel. How could such a narrow group be called “all Israel”? Besides, the salvation of some Jews would appear to be assumed already so it hardly seems that this could be the profound “mystery” being revealed (11:25). Applying this verse to a remnant of Jews also takes insufficient account of Paul’s metaphor of the olive tree, which describes natural branches (ethnic Israelites, v. 21) being “broken off” (separated from God’s people) “because of unbelief” (vv. 17, 20), so that wild branches (believing Gentiles, v. 17) can be grafted in (v. 19). Through this metaphor of the olive tree, Paul shows the unity of all those who believe in Christ— believing Gentiles as well as the believing remnant of national Israel.⁴⁷ “The church has not replaced Israel. The church is the natural continuation of Israel, just like the branches are the natural continuation of a tree! Believers in Christ are the true Israel.”⁴⁸ Thus, he can affirm in Galatians 6:15, among other places, that “neither circumcision counts for anything, nor uncircumcision” (cf. 1 Cor 7:19; Gal 5:6). What does count, he adds, is a new creation.” Then Paul speaks about Israel but again he adds a qualifier. “The Israel of God”—which includes “all who walk by this rule,” namely, that not circumcision in the flesh but “a new creation” (i.e., inward circumcision), which comes through faith in Christ (Gal 6:13, 14; 2:20), is what counts.

Part of Israel was hardened that “the full number of Gentiles might come in” (v. 25).⁴⁹ Come in to where? To Israel, which Paul immediately points out: “And in this way all Israel will be saved” (11:26). Since this is the result of believing Gentiles uniting with the believing “remnant” of Israel (Rom 11:5), “all Israel” must include both Jews and Gentiles.⁵⁰ He proves this point by quoting two passages of Scripture. The first (Isa 59:20, 21) indicates that some in Israel will be saved by removing “ungodliness from Jacob,” that is, by removing unbelievers from Israel (through breaking off some of the natural branches).⁵¹ Paul may also be thinking of the verse that precedes this passage, which mentions those who “fear the name of the LORD from the west, and his glory from the rising of the sun” (Isa 59:19), and applying it to believing Gentiles. The second passage quoted (in Rom 11:27) refers to God’s pardoning of sin (Isa 27:9). Paul hints that, once God’s mercy has been shown to the full number of Gentiles, the Jews will also obtain mercy (Rom 11:11, 12, 15, 31). Since both Jews and Gentiles have been unbelieving, “God has shut up all to disobedience, that he might have mercy on all” (Rom 11:32 WEB).⁵² The “all” here clearly means all—both Jews and Gentiles. This is another reason to conclude that by all Israel, Paul likewise refers to both Jews and Gentiles—all who believe in Christ. As we near the end of the gospel work, we can expect many Jews to come to faith in Christ.⁵³

Book of Revelation

Terminology in the book of Revelation poses special challenges for interpreters because it is highly symbolic. The many allusions to the Old Testament, and especially the use of the book of Daniel,⁵⁴ are important to consider, as well as the way the book is organized, in order to understand the meaning of any given passage.⁵⁵ References to the people of God in Revelation are frequent and are described in many different ways, including servants (of God), the churches, those clothed in white garments, a great multitude, saints, the remnant, My people, those who fear God, etc.

The first references to Israel/Jews in the book of Revelation are in the letters to the seven churches. This opening septet is particularly important in that it provides clues that help readers decode the symbols that will follow later in the book. John “does this by using motifs from the messages to the churches and weaving them into his narrative, usually with further development.”⁵⁶ One of these clues is found in a phrase that occurs in the letters to Smyrna and Philadelphia. John refers in both places to those “who say that they are Jews and are not” (2:9; 3:9). Many interpreters consider this to be an ethnic reference to literal Jews persecuting Christians.⁵⁷ However, John denies the claim of these people to be Jews. If he were merely referring to their ethnicity then this could not be denied. The Christian perspective of the book and the fact that these letters are specifically addressed to Christian congregations (2:8; 3:7) indicate that, as with much of the language of the Apocalypse, the term “Jews” is a coded reference, in this case to those who claim to be Christians but who are such in name only. Thus, “John no longer defines a Jew according to ethnicity, but whether a person is a ‘Jew’ (i.e., a member of the covenant people of God) is measured through spiritual faithfulness to God, a standard that John applies equally to both Jews and Gentiles.”⁵⁸ In the final analysis, it is faith/faithfulness (pistis)⁵⁹ that determines whether a person’s dwelling is in heaven or whether they are to be numbered among the unfaithful earth dwellers.⁶⁰ The faithful persevere (2:19; 3:10; 13:10; 14:12), while the unfaithful, barring some drastic change, for example, by those to whom the letter to Laodicea is addressed, will ultimately be numbered among the worshipers of the beast (13:12, 14; 17:2, 8).⁶¹

This spiritual definition of “Jew” conforms to the book’s larger tendency toward universalization⁶² and prepares readers for understanding references to Israel and the 144,000 in Revelation 7. The chapter is introduced in the context of the end time. Referring to the wrath of God and that of the Lamb at the time of the second advent, the cry is heard, “the great day of their wrath has come, and who can stand?” (Rev 6:17). The implied answer is the 144,000, who receive the seal of God in their foreheads (7:3-4). This number is derived from each of the twelve listed tribes of Israel having 12,000 people. Since the references to those claiming to be “Jews” in the letters to the seven churches apparently refer to those who are Christians in name only, this group of 144,000 seems to represent, by contrast, genuine Christians—the true Israel of the end time. It is probably for this reason that reference is never made merely to “Israel” but always to “the sons of Israel” (2:14; 7:4; 21:12), thereby stressing the spiritual significance of this name as the designation for people of God.

Several clues help to enable this identification. First, the ideal number (12 x 12 x 1,000) suggests that, like other numbers in Revelation, this is symbolic. Second, this list of tribes is unlike any other: Judah is listed first, not Reuben, showing that Jesus as “the lion of the tribe of Judah” stands at the head of this group (5:5; cf. 1:5); Manasseh is listed but not Ephraim, Joseph’s other son, apparently because of idolatry to which this Northern tribe succumbed; similarly, Dan, as the locus of apostate worship in the north is omitted (1 Kgs 12:29-30). Third, apart from references to the major characters of the book (God, Christ, Satan, and John himself), names of people in the book of Revelation seem to be mentioned mainly for their symbolic significance.⁶³ The mention of Moses, for example, alludes to the Exodus and emphasizes his faithfulness as “the servant of God” (15:3).⁶⁴ Fourth, there is evidence that the church had already claimed for itself the mantle of the restored twelve tribes of Israel (James 1:1). Fifth, the group consists of all of God’s faithful servants at the end of time (Rev 7:3).⁶⁵ They represent the culmination of the gospel work in the earth: they belong to God and reflect His character because His name and the name of the Lamb is written in their foreheads (14:1; cf. 22:4); they follow the Lamb wherever He goes and are first fruits to God and to the Lamb (14:4); they are true Israelites, genuine through and through (14:5; cf. John 1:47). The perfection of their number reflects the future perfection of the New Jerusalem, the length and width and height of which are equal (Rev 21:16).⁶⁶

John’s description of this city that will come down from heaven and rest upon the earth (v. 2; cf. 20:9) includes physical components connected with both Old and New Testament Israel. The name itself, New Jerusalem, suggests both sameness and newness. It is God’s city not Israel’s city. He defines it and Israel is defined by it. It is holy (21:2, 10; 22:19); it reflects the perfect dimensions of the Holy of Holies (1 Kgs 6:20); and none but the holy enter it (Rev 20:6; 22:11). The names of the twelve tribes, as already enumerated in connection with the 144,000, are inscribed on its gates (foreseen already in Eze 48:30-35). But these testify not to the ethnicity of its inhabitants but to the totality of God’s people dwelling within it (Rev 21:3, 7, 24-27) as do the twelve foundations with the names of the twelve apostles (21:14).⁶⁷ Thus, within the gates and the walls of the heavenly city are the saved of all ages. No longer divided and no longer two churches, one clothed with the sun (12:1-17) and the other drunk with the blood of the saints (17:3-6), God and His people are finally reunited—as one people, just as God is One.

Conclusion

This study has considered some of the most important passages for understanding Israel’s future from a New Testament perspective. This has resulted in a fairly coherent picture of Israel in prophecy. Israel’s future was already foreshadowed, prefigured, and predicted in the Old Testament. The prophecies concerning Israel are only intelligible in relation to Christ as the personification of Israel, redeeming Israel’s failure, and through whom all receive the covenant promises made to Abraham and his descendants. Jesus, as the embodiment of Israel’s hope, directed His efforts toward the restoration of God’s people through a process of gathering and sifting. The response of humans to Jesus is decisive in determining the future shape of Israel. The resulting remnant, faithful to the teachings of Jesus, is open to all regardless of ethnicity. Crucial also in this respect was the transition from circumcision to baptism, instituting a sign of faith independent of gender.

The Gospels present Jesus as fulfilling Israel’s hope for the ideal King who gathers and shepherds Israel. The New Testament makes clear that God’s kingdom is not constricted by nationality or ethnicity, because the God of the Bible is Lord of heaven and earth (Matt 11:25). He made the heaven, earth, sea, and fountains of waters (Rev 14:7), and, therefore, He is the God of all nations (Acts 17:26; Rom 16:26). As Israel’s King and Judge, it is Jesus that determines who will enter this kingdom and who will be shut out. This fact is foundational for how the New Testament writers understand the prophecies related to Israel. The Jerusalem Council interprets Amos as envisaging God’s gathering of a remnant from all people on earth and identifies “the nations” who are called by His name with the Gentiles who believe.

The New Testament writers do more than universalize the Old Testament prophecies about Israel. They completely eliminate ethnicity as a factor in salvation. The inadequacy of a strictly ethnic definition of Israel, already identified by Isaiah, John, and Jesus, is shown by Paul as invalid even in connection with Abraham and his seed. The miraculous fathering of an Israel of faith, based on God’s immutable promise, shows the futility of all human efforts at attaining righteousness of their own and all human attempts at fulfilling prophecy. From first to last, to be numbered among the people of Israel requires a miracle, and whom God counts as Israel is what counts.

The divine conception of Israel’s future has never really changed. It moves forward steadily even if it fails to conform to human anticipations and His people’s all too narrow expectations. The New Testament’s portrayal of Israel’s future is as simple and as solid as the growth of a tree, stemming from the Seed of the woman, embracing all nations, and ultimately filling the whole earth (cf. Mark 4:30-32; Dan 2:35). God’s righteous judgment upon all as disobedient in order to have mercy on all, reveals that His intention from the beginning has been universal, and that the promise to save all Israel is predicated upon the gospel’s gathering of all willing to be saved.

The book of Revelation shows the culmination of this divine plan. Just as not all who say “Lord, Lord” will enter the kingdom of heaven (Matt 7:21), not all who claim to be spiritual Jews will enter the New Jerusalem. Its gates and its foundations show at once both the constancy of God’s purpose for Israel throughout Scripture and the unity of His true people in all ages. The 144,000 are simply the culmination of God’s plan for Israel and His purpose from the beginning: total restoration, complete harmony with Him, and the revelation of His perfect love as the golden cord by which He draws the universe to Himself.