Some people get excited about the modern State of Israel, like that's the be-all and end-all of Bible Prophecy.
I wonder if that's the view I should take of Bible Prophecy too, instead of entertaining the idea that the gospel is the highpoint.
Certainly David did have high hopes for the city of Jerusalem and did rejoice a lot in Jerusalem, in the Psalms. But is that really the high-point of God's eternal plan? What about the Psalms' mention of military warfare - is that the way to bring about the kingdom of God? Is the gospel, and the Church, only a sideline to the main theme of Prophecy instead of the means and climax of Israel's long awaited hope?
While thinking about this, wondering also about whether David had much of a concept of the place that the resurrection shall have in the ultimate victory of God, while driving to Ipswich, I put a CD on - a reading of the Psalms - and Psalm 49 happened to come on:
To the chief Musician, A Psalm for the sons of Korah.49 Hear this, all ye people; give ear, all ye inhabitants of the world:2 Both low and high, rich and poor, together.3 My mouth shall speak of wisdom; and the meditation of my heartshall be of understanding.4 I will incline mine ear to a parable: I will open my dark saying upon the harp.5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?6 They that trust in their wealth, and boast themselves in the multitude of their riches;7 None of them can by any means redeem his brother, nor give to God a ransom for him:8 (For the redemption of their soul is precious, and it ceaseth for ever:
9 That he should still live for ever, and not see corruption.10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.12 Nevertheless man being in honour abideth not: he is like the beasts that perish.13 This their way is their folly: yet their posterity approve their sayings. Selah.14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.16 Be not thou afraid when one is made rich, when the glory of his house is increased;17 For when he dieth he shall carry nothing away: his glory shall not descend after him.18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.19 He shall go to the generation of his fathers; they shall never see light.20 Man that is in honour, and understandeth not, is like the beasts that perish.
That talks about the power of death, right? the powerlessness of all mankind in the face of it. And it talks about the victory which the righteous shall have over it - but 'in the morning', not necessarily straightaway. In the meantime, the wicked may sometimes prosper, to some extent, for some time.
So even the Psalmist understood that death might come in-between the ultimate victory which was promised to Israel - to Israelis - to all of us. The ultimate victory won't necessarily be seen, until the resurrection. The gospel is entirely consistent with this worldview - with this version of Israel's 'story'.
The Scripture didn't then, and doesn't now, imply a victory which could be obtained through military means alone. The scope of the victory described by the Bible was to involve victory even over death. Suffering was never precluded, in the interim. That's still promised to Jerusalem - to the faithful - to the true Jew, the Israel of God: but the message of the New Testament is that the same promise extends to embrace all of Abraham's children, through the cross and resurrection of Jesus from the dead - not only those who are Abraham's children after the flesh. And it's to involve the liberation of the whole of creation, at the resurrection.
And all of this in accordance with the Scriptures - in accordance with promise, allegory, the law, shadow, the Psalms, and prophecy - the story of Israel - that which was under Israeli custodianship, but which now has been made sure to all the seed.
That takes nothing away from modern Israel - rather, it confirms what's possible for Israelis, as much as for everyone.
Could it perhaps be said then that the creation of the State of Israel last century, was not a direct fulfilment of any specific Bible Prophecy as if that is the pinnacle-theme of God's plan, but rather it is something which was possible because of fulfilled prophecy - as a derivative of it - possible because once fulfilled, the promise was never revoked, so it could always potentially be attained-to again? Not a rival eschatology, but a derivative of the Apostles' first-century realised-eschatology (realised in the sense of it having been inaugurated, though not-yet consummated, by and in Jesus).
But in any case Israel after the flesh - and their land - was always only ever going to be part of the fuller story of redemption which had been promised to Abraham. Abraham's promises included - and centred on - a promise which was for all nations.
I wonder if that's the view I should take of Bible Prophecy too, instead of entertaining the idea that the gospel is the highpoint.
Certainly David did have high hopes for the city of Jerusalem and did rejoice a lot in Jerusalem, in the Psalms. But is that really the high-point of God's eternal plan? What about the Psalms' mention of military warfare - is that the way to bring about the kingdom of God? Is the gospel, and the Church, only a sideline to the main theme of Prophecy instead of the means and climax of Israel's long awaited hope?
While thinking about this, wondering also about whether David had much of a concept of the place that the resurrection shall have in the ultimate victory of God, while driving to Ipswich, I put a CD on - a reading of the Psalms - and Psalm 49 happened to come on:
To the chief Musician, A Psalm for the sons of Korah.49 Hear this, all ye people; give ear, all ye inhabitants of the world:2 Both low and high, rich and poor, together.3 My mouth shall speak of wisdom; and the meditation of my heartshall be of understanding.4 I will incline mine ear to a parable: I will open my dark saying upon the harp.5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?6 They that trust in their wealth, and boast themselves in the multitude of their riches;7 None of them can by any means redeem his brother, nor give to God a ransom for him:8 (For the redemption of their soul is precious, and it ceaseth for ever:
9 That he should still live for ever, and not see corruption.10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.12 Nevertheless man being in honour abideth not: he is like the beasts that perish.13 This their way is their folly: yet their posterity approve their sayings. Selah.14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.16 Be not thou afraid when one is made rich, when the glory of his house is increased;17 For when he dieth he shall carry nothing away: his glory shall not descend after him.18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.19 He shall go to the generation of his fathers; they shall never see light.20 Man that is in honour, and understandeth not, is like the beasts that perish.
That talks about the power of death, right? the powerlessness of all mankind in the face of it. And it talks about the victory which the righteous shall have over it - but 'in the morning', not necessarily straightaway. In the meantime, the wicked may sometimes prosper, to some extent, for some time.
So even the Psalmist understood that death might come in-between the ultimate victory which was promised to Israel - to Israelis - to all of us. The ultimate victory won't necessarily be seen, until the resurrection. The gospel is entirely consistent with this worldview - with this version of Israel's 'story'.
The Scripture didn't then, and doesn't now, imply a victory which could be obtained through military means alone. The scope of the victory described by the Bible was to involve victory even over death. Suffering was never precluded, in the interim. That's still promised to Jerusalem - to the faithful - to the true Jew, the Israel of God: but the message of the New Testament is that the same promise extends to embrace all of Abraham's children, through the cross and resurrection of Jesus from the dead - not only those who are Abraham's children after the flesh. And it's to involve the liberation of the whole of creation, at the resurrection.
And all of this in accordance with the Scriptures - in accordance with promise, allegory, the law, shadow, the Psalms, and prophecy - the story of Israel - that which was under Israeli custodianship, but which now has been made sure to all the seed.
That takes nothing away from modern Israel - rather, it confirms what's possible for Israelis, as much as for everyone.
Could it perhaps be said then that the creation of the State of Israel last century, was not a direct fulfilment of any specific Bible Prophecy as if that is the pinnacle-theme of God's plan, but rather it is something which was possible because of fulfilled prophecy - as a derivative of it - possible because once fulfilled, the promise was never revoked, so it could always potentially be attained-to again? Not a rival eschatology, but a derivative of the Apostles' first-century realised-eschatology (realised in the sense of it having been inaugurated, though not-yet consummated, by and in Jesus).
But in any case Israel after the flesh - and their land - was always only ever going to be part of the fuller story of redemption which had been promised to Abraham. Abraham's promises included - and centred on - a promise which was for all nations.
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