C
charlesj
Guest
The "hope of Israel" is a dual text taken from the writings of Luke in Acts chapters 26 and 28. The time element is at the close of the Apostle Paul's career. We see Paul in the first text standing before king Agrippa urging the claims of Christ. In the second text Paul is in the presence of the chief Jews in Rome.
Let's hear the apostle of God as he speaks to us:
The first text:
Acts 26:6-7
6 "And now I stand and am judged for the hope of the promise made by God to our fathers.7 "To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope's sake, King Agrippa, I am accused by the Jews.
The second text:
Acts 28:16-20
16 Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.
17 And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: "Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans,
18 "who, when they had examined me, wanted to let me go, because there was no cause for putting me to death.19 "But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation.
20 "For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain."
We learn several things in these two passages.
1. To king Agrippa Paul said the Jews had accused him in the courts because of what he preached on the hope of Israel.
2. To the chief Jews, Paul said that he was bound with the chain because
of what he preached on the hope of Israel.
Therefore, we can conclude -- Paul was NOT preaching what the Jews believed and wanted him to preach on Israel's hope.
What he preached antagonized the Jews! The hope of Israel was not what fleshly, national Israel was hoping for. They were hoping for an earthly Messiah. They were hoping for an earthly kingdom. They believed the Messiah would come to restore their kingdom and to rule and reign on the earth out of Jerusalem.
Paul preached "the hope of the promise made of God unto our fathers . . . Their hope in Christ!
This antagonized the Jews and caused them to bitterly persecute Paul and had him chained in the Roman prison.
What do most preachers teach today on the "hope of Israel?" What these preachers preach today does not antagonize the Jews. As a matter of fact, it's what they've always wanted! They are preaching what the Jews want, that is, the restoration of their earthly nation. These preachers don't have to worry like Paul did, for the Jews will never put the modern day preacher in prison for what they preach. The apostle Paul should have met the twenty-first millennial preacher and they could have made life easier for Paul.
The effectiveness of these two passages in Acts is conclusive on two important points:
1. On the promise made of God unto the fathers, unto which the true Israel
hoped to come,
2. On the difference between the true hope of Israel and what Israel
falsely hoped for.
The hope of the promise was spiritual and was attained in Christ by the gospel. What the Jews hoped for was fleshly and national and was no part of the promise of God made to the fathers. The hope of Israel is not the "millennial" hope. The true hope of Israel, based upon the promise that God made to the fathers, was foreign to their Jewish expectation. It had to be explained to them in the light of the fulfilled promise according to the gospel.
Your servant in Messiah, Yahshua
charlesj
Let's hear the apostle of God as he speaks to us:
The first text:
Acts 26:6-7
6 "And now I stand and am judged for the hope of the promise made by God to our fathers.7 "To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope's sake, King Agrippa, I am accused by the Jews.
The second text:
Acts 28:16-20
16 Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.
17 And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: "Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans,
18 "who, when they had examined me, wanted to let me go, because there was no cause for putting me to death.19 "But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation.
20 "For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain."
We learn several things in these two passages.
1. To king Agrippa Paul said the Jews had accused him in the courts because of what he preached on the hope of Israel.
2. To the chief Jews, Paul said that he was bound with the chain because
of what he preached on the hope of Israel.
Therefore, we can conclude -- Paul was NOT preaching what the Jews believed and wanted him to preach on Israel's hope.
What he preached antagonized the Jews! The hope of Israel was not what fleshly, national Israel was hoping for. They were hoping for an earthly Messiah. They were hoping for an earthly kingdom. They believed the Messiah would come to restore their kingdom and to rule and reign on the earth out of Jerusalem.
Paul preached "the hope of the promise made of God unto our fathers . . . Their hope in Christ!
This antagonized the Jews and caused them to bitterly persecute Paul and had him chained in the Roman prison.
What do most preachers teach today on the "hope of Israel?" What these preachers preach today does not antagonize the Jews. As a matter of fact, it's what they've always wanted! They are preaching what the Jews want, that is, the restoration of their earthly nation. These preachers don't have to worry like Paul did, for the Jews will never put the modern day preacher in prison for what they preach. The apostle Paul should have met the twenty-first millennial preacher and they could have made life easier for Paul.
The effectiveness of these two passages in Acts is conclusive on two important points:
1. On the promise made of God unto the fathers, unto which the true Israel
hoped to come,
2. On the difference between the true hope of Israel and what Israel
falsely hoped for.
The hope of the promise was spiritual and was attained in Christ by the gospel. What the Jews hoped for was fleshly and national and was no part of the promise of God made to the fathers. The hope of Israel is not the "millennial" hope. The true hope of Israel, based upon the promise that God made to the fathers, was foreign to their Jewish expectation. It had to be explained to them in the light of the fulfilled promise according to the gospel.
Your servant in Messiah, Yahshua
charlesj