Regarding the future, the importance of one particular theme must be emphasised as the counterpart: that of “remnant”

Theologically, the future of Israel is guaranteed, but it is a circumscribed group, instead of the whole people, that will be the carrier of national hopes and God’s salvation. 265 The post-exilic community considered itself to be this “remnant of survivors”, awaiting the salvation of God. 266

59. In the light of the resurrection of Jesus, what becomes of Israel, the chosen people? God’s pardon is offered to it from the start (Ac 2:38), as well as salvation by faith in the risen Christ (-39); many Jews accepted, 267 including “a multitude of priests” (6:7), but the leaders were opposed to the nascent Church, and in the end, the majority of the people did not attach themselves to Christ. This situation has always aroused serious questions with regard to the fulfilment of the salvific plan of God. The New Testament searched for an explanation in the ancient prophecies and maintained that the situation was foretold there, especially in Is 6:9-10, which is frequently quoted in this regard. 268 Paul, in particular, experienced great sorrow (Rm 9:1-3) and confronted the problem in depth (Rm 9-11). His “brothers according to the flesh” (Rm 9:3) “have stumbled over the stumbling stone” put there by God; rather than relying on faith, they relied on works (9:32). They have stumbled, but not “so as to fall” (). For him, the existence of this Remnant guarantees the hope of Israel’s full restoration (,15). The failure of the chosen people is part of God’s paradoxical plan: it brings about the “salvation of the pagans” (). “A hardening has come upon a part of Israel, until the full number of the Gentiles has come in, then all Israel will be saved”, through the mercy of God, who has promised it (-26). Meanwhile, Paul puts Christian converts from paganism on their guard against the pride and self-reliance which lie in wait for them, if they forget that they are only wild branches grafted on to the good olive tree, Israel (-24). This is a very positive doctrine which Christians should never forget.

For “God has not rejected his people” (11:2); witness to that is the existence of a “Remnant”, who believe in Christ; Paul himself is part of that Remnant (11:1,4-6)

60. Many passages in the Bible express the expectation of a completely renewed world through the inauguration of an ideal reign in which God takes and keeps all the initiative. Nevertheless, the two Testaments differ considerably, not only in the importance which each one accords this theme, but especially by the different accents they place on it.

The concept of divine kingship has deep roots in the cultures of the ancient Near East. The reign of God over his people Israel appears in the Pentateuch, 269 especially in the Book of Judges (Jg 8:22-23) and in the First Book of Samuel (1 S 8:7; ). God is also acclaimed as King of the whole universe, particularly in the royal Psalms (Ps 93-99). The lord reveals himself to the prophet Isaiah c.740 B.C. (Is 6:3-5). One prophet unveils him as the universal King, surrounded by a celestial court (1 K -22).

The Israelites remain “loved” by God and are promised a bright future “for the gifts and the call of God are irrevocable” ()

During the Exile, the prophets conceive the reign of God as operative in the very heart of the eventful history of the chosen people. 270 So too in more recent prophetic texts. 271 Nevertheless, the theme already begins to take on a more emphatic eschatological colouration 272 which manifests itself in the sovereign arbitration that the Lord will exercise over the nations of the world from his dwelling place on Mount Zion (Is 2:1-4 = Mi 4:1-4). The greatest degree of eschatological concentration is reached in the apocalyptic literature with the https://s3.amazonaws.com/s3.timetoast.com/public/uploads/photos/2932661/aqueductnimes.jpg” alt=”Bakersfield escort reviews”> emergence of a mysterious figure presented as “one like a son of man”, “coming on the clouds of heaven”, to whom “was given dominion and glory and kingship” over “all the peoples” (Dn 7:13-14). Here, one is approaching the idea of a transcendent, heavenly, eternal reign, that the people of the saints of the Most High are invited to accept (7:18,22,27).