By Lee Homoki
“Even so then at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it be of works, it is no longer grace; otherwise work is no longer work. What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were hardened” (Romans 11:5-7; cf. 9:27).
Nearly thirty years after the Day of Pentecost, the Apostle Paul tells us about a group of believers that he identifies as “a remnant” or “the elect.” There are some compelling reasons why the question should be asked, “Who are these people?”
When the Apostle Paul moves into the Book of Romans, chapters 9 through 11, he moves from the doctrinal section to the dispensational section. He also moves, in my opinion, into one of the most difficult passages to understand in the New Testament. This move gives Paul an opportunity to give a dispensational explanation of God’s dealings with Israel. This is important since most of the Jewish community had apparently interpreted the Apostle’s message of grace (i.e., salvation is free from the Law and religious ceremonies on the basis of faith in Jesus Christ alone…and without racial distinctions!) to mean that he does not love Israel, and in that sense he is looked upon as a traitor. This, of course, was not true! Furthermore, these offended Jews had reason to question, “Does Israel have a future?” and “What about God’s promised faithfulness to Israel?”
In Chapter 9 verses 1 through 5, Paul takes an oath saying, “I lie not.” He affirms his conviction that Israel is the most blessed people and unique nation on earth (9:4; cf. Deut. 4:32-38), and that he loves them every bit as much as did Moses (9:2-3; 10:1; cf. Ex. 32:3-2). However, Paul now explains that God has made a change in His program (9:23-24), based upon Israel’s unbelief (9:32; 11:20) and the exercise of His sovereignty (9:9-22). This, the Apostle points out, does not invalidate God’s promise since the promise was not made to all but to some. Meaning, there are two distinct sets of people that make up the nation as a whole – the racial Jews and the regenerate Jews!
TWO GROUPS
Paul says that “they are not all Israel (regenerate Jews), which are of Israel (racial Jews), neither, because they are the seed of Abraham (racial Jews) are they all children (regenerate Jews); but, In Isaac your seed shall be called. That is, they which are the children of the flesh (racial Jews), these are not the children of God; but the children of the promise (regenerate Jews) are counted as the seed” (Rom. 9:6-8; cf. 2:28-29; Jn. 8:37-40). We can plainly see that Paul is identifying a distinct and separate group of Jews who are indeed racial Jews; but more than that, they are regenerate Jews – Jews who have received Jesus Christ as their Messiah. It is these regenerate Jews to whom the Apostle refers to as being the “elect” and “the remnant,” and for whom the Word of God has been effectual (9:6).
THE REMNANT CHURCH
Paul, the “independent” Grace Christian, (i.e., saved, instructed, commissioned to an apostleship, and preached the Gospel of Grace independently of, and long before he ever met the Twelve Apostles or any of the congregation of Jerusalem or Judean Christians – (Gal.1:10-2:10) went to Jerusalem to get acquainted with Peter and James (Gal. 1:18-19). Then, after preaching to the Gentiles of Syria and Cilicia for an additional fourteen years, Paul returned to Jerusalem where he met again with the “pillars” (Gal. 2:9) of the Jerusalem congregation (Gal 2:1), who “added nothing” to his message of grace (Gal. 2:2-6).
This was a congregation of believing Jews who added to their temple worship (i.e., sacrifices, ceremonies, feasts, festivals and Law observance) a belief that Jesus Christ was their crucified, buried and resurrected Messiah (Acts 10:34-43). They believed that God would again, soon, confer His blessings upon Israel and “restore all things” (Acts 3:18-26). They believed that He would revive the ancient Davidic Empire, and that Jesus Christ would sit upon the Throne of David for a thousand years (11:26-27), and beyond that to the “New Heavens and New Earth” (Isa. 66:22).
This Jerusalem Church is the “Remnant Church” which Paul says, some thirty years after Pentecost, was still in operation at “this present time” (Rom. 11:5). The hope for Israel’s future lies in the faithfulness of God and this “Remnant Church” – “them that looked for redemption in Jerusalem” (Lk. 2:38). This hope can be traced back to the very beginning of the nation (Deut. 4:27-31; 28:62-68; 30:1-10); and finds its final fulfillment with the coming of their Messiah to establish His Kingdom (Zech. 12:6-13:9), and install the Twelve Apostles as representative heads of the “Remnant” to sit upon “thrones judging the twelve tribes of Israel” (Lk. 22:30; cf., Rev. 21:14).
Note: During the ministries of the prophets Amos and Isaiah, the regenerate remnant was identified as “the poor,” whom I mention here to be referred to later on in this study.
WHAT MADE THEM DIFFERENT?
What the Apostle Paul is saying here in Romans 9 through 11 is built upon the decisions that were made years before because of certain questions, discussion, and even dissension about the Law. This led Paul, by divine revelation, and the leaders of the Grace Church to go visit the “Remnant Church” in Jerusalem for a conference (Acts 15; Gal. 2), during which the “Remnant Church” got the eyes of their understanding opened to what God was doing – “When they saw…” (Gal. 2:7-8)!
God had given to Paul the Apostleship of the Gentiles (Eph. 3: l-9 … “the Mystery”) and fit him with the right message for the targeted group (i.e., the Gospel of the Uncircumcision to the Gentiles – Gal. 2:7-9). And, to Peter God had given the Apostleship to the Jews and the Keys of the Kingdom (Matt. 16:19) with a proper message for his area of responsibility (i.e., the Gospel of Circumcision – Gal.2:7-8). Galatians 2:9 records their decision: “And when James, Peter, and John…perceived the grace that was given unto me (Paul)…that we should go unto the Gentiles, and they unto the Jews” – thus the geographical boundaries of their respective mission fields, and the dissemination of their unique gospels were rightly divided to both.
Sacred and secular history records that tensions and schisms resulted from this decision (1 Cor. 1:10-13). The biggest challenge came sometime after the Jerusalem Conference when a delegation of visiting Jewish believers, from James’ Jerusalem Remnant Church, violated the agreement of Galatians 2:9! And, Peter, out of fear of them, played the hypocrite and broke the existing agreement (Gal. 2:11-15). Because of this, Paul argued with Peter “because he was to be blamed.”
The ground rules set forth in the agreement of Galatians 2:9, by and large, seem to have been followed until Acts 28:28 and Paul’s final pronouncement of condemnation of Israel; Paul’s Roman imprisonment and the subsequent, full disclosure of the Mystery (Ephesians, Philippians and Colossians). This pretty much corresponds with the destruction of the Temple in 70 AD. There is good reason to believe that until that time, the two groups (i.e., The Grace Church and the Remnant Church) had good fellowship together (Acts 11:29-30; Rom. 11:25-26; 1 Cor. 8:1-5,24), and that their congregations may have even been integrated! Both groups apparently took care to be tolerant and loving of each other, but careful not to lose their distinctive nature and calling.
WHAT DID THEY PREACH?
Both the Grace and the Remnant Church were tied together by the common denominator of the “New Covenant” (Matt. 26:28; Mk. 14:24; Lk. 22:20). The “blood” of the New Covenant has provided the means for unity for all saved sinners. The dispensational clause of the New Covenant will remain inactive until Christ’s return to earth. However, the redemptive clause of the New Covenant was activated at the cross and is trans-dispensational. For this reason, Paul could say that he was made an “able minister of the New Covenant” (2 Cor. 3:6). The truth of the New Covenant (i.e., “the Gospel of God” – the death, burial, and resurrection of Jesus Christ) was the central feature of their teaching. There was no “other foundation” (1 Cor. 3:11)! (See: Peter in Acts 10:34-43; 1 Pet. 1:2,19; 2:24; Paul in Acts 26:22-23; Rom. 1:1-6,9,16; 1 Cor. 2:2; 15:1-4.) This was the glue that bound the “household of God” together (Eph. 2:19)!
However, this unifying doctrine ought not to distract from acknowledging the essential differences resulting, over a period of time, by the revelation of the Mystery and its distinctive program for the Body of Christ. The Grace Church taught that a personal, saving relationship with God was attained and maintained by faith and grace alone, and resulted in:
- A new agency for the execution of the plan of God in a dispensation distinguished by grace (Eph.3:1-9). The “one new man”/agency of Eph. 2:14-15 is “neither Jew nor Greek…” (cf., Gal. 3:28; 1 Cor. 12:13).
- A new position – believers seated with Christ in the heavenlies (Eph. 2:6).
- A new relationship – Christ is the “Head” and believers are the “Body” – as such, they are joint-heirs/equal partners with Christ and other believers (Eph. 3:6; Rom. 8:17). On the other hand, the “Remnant Church,” while it too, taught that personal salvation was by faith and grace (Acts 15:9-11), it never divorced itself from the hope of a nationalistic salvation/Kingdom Hope (1 Pet. 2:5-9), with its rituals and ceremonies associated with the keeping of the Law, or its identity as the “elect remnant” (Gal.. 2:10; Rom. 15:26).
It is interesting to note that as late as 60 AD, the “Remnant Church” was prospering under the leadership of James (the brother of our Lord). “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the Law” (Acts 21:20).
TO WHOM DID THEY MINISTER?
The work and ministry of the “Remnant Church” was focused entirely on the idea of restoring the Kingdom to Israel (Acts 1:6). If this be true, then it is not hard to appreciate their repeated emphasis on ministering to the “Jew first” (Acts 13:46; 15:14). Israel could not be a “kingdom of priests” to the whole world and not be regenerate. It was, therefore, the responsibility of the regenerated Jew to go, in ever widening circles, to the “Jew first” as they were found in “Jerusalem, Judea, Samaria” and “unto the uttermost part of the earth (Acts 1:8). It is not surprising, then, to hear them begin their message with, “Ye men of Israel…” (Acts 2:22, 36; 3:12; 5:35; 7:42). And for 8 long years, they had “preached to none but unto the Jews only” (Acts 11:19)!
Their efforts failed to produce the desired revival; and, alas, the nation failed to enter God’s “rest” (Heb.4:6) because they “knew not the time” of their visitation (Lk. 19:4). They repented not but continued in their unbelief and executed Stephen (Acts 7:59) and James (Acts 12:2-3).
The leaders of the “Remnant Church” did not confine their ministry to the spoken word only, but included a writing ministry – a ministry which seems to have been devoted, not so much towards evangelism but rather to “strengthen the things that remain” (Rev.3:2). In the Book of Hebrews and Revelation, for example, the Jewish believers are given a bigger; better, grander look at the future and are encouraged to look forward to the Messianic Kingdom. And, if necessary they are to bear “His reproach” (Heb. 13:13-14), even if it means that they must go “without the camp…for here have we no continuing city, (Jerusalem, the appointed place of worship was becoming a very hostile place to be at that time – Acts 1:8; 12:1-4) but we seek one to come” (the New Jerusalem – Heb. 11:10; Rev. 3:12; 21:2).
The Book of Hebrews is just one of 9 “Remnant”/ Non-Pauline Epistles in the New Testament Canon, i.e., Hebrews, James, 1 & 2 Peter, 1, 2 & 3 John, Jude and Revelation – commonly called the “General Epistles.” And, like the Book of Hebrews, there can be little doubt about their distinctive Jewish address, character, and viewpoint, or that they came inspired of God from the pen of those who were members of the “Remnant Church.”
There is no teaching in these “Remnant Epistles” that even remotely resembles the unique mystical and universal character, make-up, doctrine, or destiny concerning the “Grace Church” of which Christ is “the Head” (1 Cor. 12:12-13,27; Col. 1:18; 3:10-11). As a result, their doctrine stands in some contrast to that of the “Grace Church” because of the revelation of the Mystery (Eph. 3:1-9; Eph. 4:11-16). This difference was hard for some of the “Remnant Church” to understand (2 Pet. 3:15-16), and it did not foster the most friendly feelings towards Paul and the “Grace Church.” In fact, towards the end of Paul’s life, it appears that many had written Paul off as being too far afield from the mainstream of their teaching (2 Tim. 1:15).
WHAT HAPPENED TO THEM?
Before the fall of Jerusalem in 70 AD, the Remnant Church was increasingly being scattered throughout the world because of the intense persecution (Acts 11:19; 1 Pet. 1:1; Jam. 1:1), and they grew even more isolated from Jerusalem and the Apostles after the fall. With the passing of time, they simply became another “sect” of the Jews (Acts 5:17; 15:5; 26:5). Like a dog that returns to its own vomit, they fell into the error of trusting their own works to commend them to God and eventually died out.
These people may have been the “poor” for whom Paul showed great affection and care by contributing to their needs (Gal. 2:10). Historically, this “Remnant Church” was identified as the “Ebonites,” which is the Hebrew word for “poor.”
- F. Bruce, in his most excellent book, “Peter, Stephen, James and John – Studies in Early Non-Pauline Christianity”, says that the Ebonites considered James to be the “bishop of the holy church, the custodian and guarantor of the authentic tradition of Jesus” and maintained also that Peter and Paul were accountable to him (Acts 15:4; 21:19). And, so far as the Ebonites had any time for Paul…they seem to have stigmatized him as the “enemy” who sowed tares among the wheat” (F.F. Bruce – pp. 103, 117-118).
DO THEY HAVE A FUTURE?
The “Remnant Church”, in dispersion, might be looked upon as a foreshadowing of a future event wherein God will again identify, protect and recover them from the wilderness where they had fled (Rev. 12:6-14 – “the wilderness” typifies the Gentile nations of the world). After the close of the Dispensation of Grace, God will reestablish contact with the “Remnant Church” (Mt. 21:43) by sealing 144,000 to prepare the way for Christ’s return at the end of the Tribulation Period (Rev. 7:3-8; 14:1). It is during this time that the “Remnant Church” will have its greatest ministry and impact on the world. Their converts, will be so great that, “no man can number them of all nations, and kindred’s, and people” (Rev. 7:9-17). Israel’s “Great (evangelistic) Commission” will be fulfilled (Mt. 28:19-20)! Praise God! They will enjoy the greatest time of soul winning that this world has ever seen! Then, Christ will come with great power and glory (Mk. 13:26) and will usher in the long-awaited Kingdom, thankfully ending the long night of Israel’s affliction.
CONCLUSION
If the information and the issues raised during the course of this study are correct, then we may arrive safely at the following conclusions:
- The Twelve Apostles, and the members of the “Remnant Church”, are not members of the Body of Christ.
- The “Remnant Epistles” are not addressed to the Grace Church nor are they about the Grace Church.
- Paul, the Apostle, was not one of the Twelve Apostles, though he did have a ministry of revelation and confirmation and condemnation to the “Remnant Church.”
To come to any other conclusion is, I believe, inconsistent with the facts and plants the seeds for serious confusion which will eventually cause some to give up grace (“fallen from grace” – Gal. 5:4). This is a major area of misinterpretation in the Christian community and a source of tension and confusion.
To engage in a serious study about whether the Twelve Apostles are “in” or “out” of the Church which is His Body, sounds to some like the name of some child’s game. To others it is considered to be as foolish as wrangling over “endless genealogies” (1 Tim. 1:4), and a gross waste of time, their argument being, “Why study it? “What difference does it make”?
The difference it makes is found in the Epistles written by members of the “Remnant Church” and to which they belonged. I am personally convinced that such a pursuit is absolutely essential if we are ever to be “approved workmen” (2 Tim. 2:15). As an evangelist, whose passion is to get lost people saved, I must be very concerned and careful. I do not want to preach a “mixed” gospel or a “mixed” teaching in some important area of Bible doctrine concerning the Christian way of life.
I believe that some good, sincere, and very intelligent men – men who are anxious to please God – have taught contrary to the present truth for the Dispensation of Grace, because they have erred in not rightly dividing – yes, even the “Remnant Church” Epistles! I humbly, but anxiously, ask them, “Where do they find confirmation for such ideas as: baptismal regeneration, or baptism after regeneration? Salvation by faith plus works, conditional salvation (salvation can be lost), or Lordship salvation? Mid-trib or Post-trib Raptureism? The Church is Spiritual Israel? The Church will populate the New Earth and New Jerusalem? The Church is the “Bride” of Christ? etc.?, etc.?” These men are not fools! They can read and think logically! Where do they get these teachings? Answer – primarily out of the Four Gospels and out of the Non-Pauline, “Remnant Church” Scriptures that were about and specifically addressed to the “Remnant Church” Saints!
Now, having said that, I hasten to add that I have no sympathies for that inexcusable error that says, “The Remnant Epistles have no application for Christian believers today.” I believe that all the books in the Bible have a unique and specific message, either to the Jews, Gentiles, or to the Body of Christ (1 Cor. 10:32), or for some aspect of dispensational truth; and that all Scripture is given because it is “profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16; Rom. 15:4).