We will consider now the ways of God as exhibited especially in His government, grace and mercy to the people of Israel. We previously considered the ways of God with man in the days before the flood and afterward in the days of Noah when he began to slip into idolatry, and God in judgment at Babel divided the people for their attempt to make a name for themselves apart from Him. But all this was in the counsels of God and in reference to the nation of Israel, for we read in Deuteronomy 32:89, “When the most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is His people; Jacob is the lot of His inheritance.” The counsels of God were occupied with the children of Jacob.
All the races of man (descended from Noah’s three sons) had become idolaters. Thus God chose one man whom He called to separate himself from his country, associations and family—Abraham. He was to be a witness in the world and against the world for God. God gave him certain promises of temporal and spiritual blessings. Since we are considering Israel, we will pursue only the temporal promises.
In various passages, such as in Genesis 12-15, we find these promises: “Unto thy seed will I give this land.” “Lift up now thine eyes... for all the land which thou seest, to thee will I give it, and to thy seed forever.” “I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.” “Unto thy seed have I given this land.” “And they shall afflict them... and afterward shall they come out with great substance.”
These promises were entirely unconditional—given by God to Abraham. They are again repeated without condition to Isaac (Gen. 26) and Jacob (Gen. 28). Later, in Exodus 2, these promises are alluded to: “And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them” (Ex. 2:24-25). In Exodus 6:23 God reveals Himself to the people in His covenant name—Jehovah. They had been redeemed, taken out of Egypt (Ex. 12-14) and told of His purpose in doing so: “Unto thee it was showed, that thou mightest know that the Lord [ Jehovah] He is God; there is none else beside Him” (Deut. 4:35). Upon their redemption, God takes up His dwelling among them in the cloud and the glory.
Yet the question remained: Had fallen man any righteousness for God? The people are taken from Egypt through the Red Sea and to Mount Sinai as objects of perfect grace. At Sinai, God proposes certain terms of relationship with them: “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant” (Ex. 19). Sadly, rather than owning that they were incapable of keeping their blessings for even one hour, they say, “All that the Lord hath spoken we will do.” Being ignorant of themselves, they place themselves under law and ere Moses, the lawgiver, had come down from the mount with the covenant, they had corrupted themselves, turning to idolatry (Ex. 32). Thus, all is over for the nation of Israel save for the mediatorial service of Moses. In answer to his prayer, a covenant of long-suffering, patience and mercy is added to the law (Ex. 34).
In Leviticus the terms of approach to God are established through the priesthood. But as soon as it was consecrated, Nadab and Abihu offered strange fire and are destroyed. Numbers records the journey through the wilderness and the revolt of the Levites. In Deuteronomy, when they are about to enter the land, the covenant is renewed and their keeping it as the basis on which they will be able to possess the land. Deuteronomy 27 states the principle of legal righteousness while Deuteronomy 28 states the conditions of their inheritance and blessing in the land.
Thus they enter the land under the leadership of Joshua with the “Lord of all the earth” passing into the land before them. The book of Joshua details their conquests and partial establishment in the land. At the end, Joshua establishes a covenant with the people in which they bind themselves to serve and obey the Lord their God as the condition for retaining their blessing.
All of this clearly establishes an important point: The people never possessed the land or the blessings promised to the fathers (Abraham, Isaac and Jacob) under the unconditional terms given them. They took them under law—they are yet to be accomplished in grace.
Judges shows the results of their efforts to claim the inheritance based on law: “And the children of Israel did evil in the sight of the Lord, and served Baalim.” (Please read Judges 2:11-12, 20-22). Their failure is contrasted with the faithfulness of God who, from time to time, raised up judges to deliver them from their enemies.
In 1 Samuel the priesthood—in the family of Eli—fails and Samuel is set up as the first of the prophets (Acts 3:24). The sons of Samuel fail (1 Sam. 8), and the people, rejecting Jehovah, ask a king and receive their choice—Saul the son of Kish.
Upon Saul’s failure, God in faithfulness raises up David, a king of His choice. David’s son Solomon is established on the throne of the kingdom in a wonderful display of glory, prosperity and blessing. (See 1 Samuel 16 and 1 Kings 45.) However, upon Solomon’s failure (1 Kings 11:9-10), the people had failed under prophets, priests and kings.
The kingdom is then divided into two nations, Judah and Israel. The ten tribes of Israel, a tale of evil without a redeeming point, are first carried away into captivity and since that time have never been restored (2 Kings 17).
With Judah, though there were bright spots such as Hezekiah, they, too, in the days of Zedekiah, came under a like judgment. Of the wicked Zedekiah it is written, “And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end.... I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him” (Ezek. 21:25-27).
As soon as Judah was carried into captivity, the “sword” of government was handed over to the Gentiles in the person of Nebuchadnezzar, the king of Babylon. Thus begins the “times of the Gentiles.” Thus too ends, properly speaking, the past history of the nation of Israel. In the language of Hosea, “The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim” (ch. 3:4). And again, “Call his name Lo-ammi: for ye are not My people, and I will not be your God” (ch. 1:9).
Before considering in more detail “the times of the Gentiles,” we will next consider the return from captivity of a remnant of Judah and Benjamin.
(to be continued)
F. G. Patterson (adapted)