The Removal Of Israel’s Blindness -Thy Kingdom Come

I. Introduction.

It is the teaching of the New Testament that the nation Israel is a blinded nation. Not only are they spiritually blind because they willfully rejected their Messiah, but a divine judgment has come upon them so that the nation is judicially blinded. Isaiah anticipated this very condition when he wrote:

“And he said, Go, and tell this people, Hear ye indeed, but understand not;
and see ye, indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed [Isa. 6:9-10].”

II. Details.

A. The Isaiah passage (6:9-10) is quoted in the New Testament (Matt. 13:14-15; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26-27) to show that Israel’s attitude toward Christ brought about the fulfillment of that prophecy. John explains the unbelief of the nation (John 12:37) on the basis that “they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart” (John 12:39-40). Paul makes it clear that that which was judicially pronounced on the nation (Matt. 23:38) was the continuing state of the people, for he says:

“But their minds were blinded: for until this day remaineth the same vail
untaken away in the reading of the old testament; which vail is done away in
Christ. But even unto this day, when Moses is read, the vail is upon their heart [2Cor. 3:14-15].”

B. The longest passage dealing with the subject is found in Romans 11. Paul shows (vs. 17-27) that Israel has been set aside from the place of blessing so that the Gentiles might be brought into the place of blessing, from which Israel was cut off and to which they will be returned. Paul’s teaching is in the words:

“For I would not, brethren, that ye should be ignorant of this mystery, lest ye
should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in [Rom. 11:25].”

C. The passage reveals several important factors concerning Israel’s blindness.

1. This particular blindness is a mystery. A mystery, in the Scriptural use of the word, as has previously been seen, refers to some divine program that could not and would not have been known unless it had been revealed to men by God. The fact that this blindness is a mystery shows that it is a kind of blindness hitherto unrevealed. Therefore it must be distinguished from both the spiritual blindness, which was the experience of Israel as children of Adam and therefore under the curse of sin, and from wilful blindness, which was Israel’s experience in sinning against revealed light. This is a new form of blindness, not until now experienced by men. It was the divine visitation of Israel by God because of the national sin of rejecting the Messiah (Matt. 27:25).

2. The nature of this blindness is revealed. The word pōorōosis (blindness) literally means “the covering with a callus” and comes from the verb which means “to cover with a thick skin, to harden by covering with a callus.” It suggests that the thick impenetrable covering has come because of repeated rejection of the revelation that was given, which now has become the settled condition.

3. Paul says that this blindness is “in part.” This reveals the fact that the blindness is not universal so that no Jew can believe today. The possibility of an individual’s salvation exists, although the nation has been judicially blinded.

4. It is to be noted that there is a definite time when the blindness will be removed from the nation. Paul says that “blindness in part is happened to Israel, until…” Robertson calls this clause a “temporal clause” which means “until which time.” This anticipates the removal of the blindness at some appointed time.

5. Finally, the time of the removal of this blindness is stated in the phrase, “until the fullness of the Gentiles be come in.” It thus becomes necessary to identify the term “the fulness of the Gentiles.” Now, we will discuss the termination of the period of Gentile blessing.

a. In Luke 21:24, Christ referred to the “times of the Gentiles” as continuing as long as Jerusalem is “trodden down of the Gentiles.” The reference in Luke is to the political domination of Jerusalem by Gentiles which began with the fall of Jerusalem at the time of the captivity (586 B.C.) and has continued to the present day. While the terminology is not significant in itself from the context of the two passages involved, it is clear that the expression “times of the Gentiles” has reference to political domination of Gentiles, while the expression “fulness of the Gentiles” has reference to Gentile blessing and opportunity in this present age. The times of the Gentiles and the fulness of the Gentiles are two entirely different ideas.

b. The times of the Gentiles began long before Christ and will continue until Christ returns to establish His kingdom. The fulness of the Gentiles began at Pentecost and will continue only as long as the present age of grace. From the standpoint of eschatology, the important point is that the fulness of the Gentiles will come to its close before the times of the Gentiles are run out. It is clear that the fulness of the Gentiles will come abruptly to its close when the church is caught up to heaven in the “Rapture.”

c. “Until the fullness of the Gentiles comes in:” “Until” refers to a specific point in time; “fulness” refers to completion; “has come in” translates a Greek verb often used to speak of coming to salvation (Mt 5:20; Mk 9:43, 45, 47; Jn 3:5; Ac 14:2). Israel’s spiritual hardening (which began with rejecting Jesus as Messiah) will last until the complete number of Gentiles has come to salvation.

d. After “The Fullness Of The Gentiles:” God will turn again to the Jews and will save “all Israel” at the Lord’s return (Zech 12:10)” Rom 11:26, “and so all Israel will be saved:” just as it is written, “The Deliverer will come from Zion, He will remove ungodliness from Jacob (Israel). ”

e. “Fullness of the Gentiles” refers to the “full number of Gentiles” whom God has determined to be saved prior to Him lifting the hardening from Israel. Gentiles who remain on earth after “the fullness of the Gentiles,” will still be able to come to saving faith in Jesus during the Tribulation, but will have to come under the judgments of God during the Tribulation (Rev 6:1-19:21).

D. Thus, Paul is signifying that this blindness will be taken away at the rapture of the church when the time of Gentile privilege gives way to the time when Israel will be restored to the place of blessing.

1. It should be noted that the removal of this blindness does not mean the clear
revelation of spiritual truth to the individual. He still is possessed of the blindness of his sin nature. But it does mean that God has restored Israel to a place alongside the Gentiles in the place of blessing again.

2. God is then dealing with the nation with whom He has not dealt since their rejection of their Messiah. It should be further noted that the final removal of blindness, that is the spiritual blindness to which they are yet heir, will not be accomplished until the second advent of Christ (Rom. 11:26-27).

3. The removal of the judicial blindness permits Israel to hear the good news of the kingdom (Matt. 24:14) that is proclaimed in that day in order that they might be saved, both individually and nationally. It will be observed that the removal of this blindness makes possible the setting aside of the 144,000, the calling out of the believing remnant, and Israel’s ministry to the nations during the tribulation period.

III. Study References.

Study references for this, and for all of my articles can be found in my Page, “About My References.”

IV. I am writing mainly on two sites now. Please follow both of them.

Israel’s Coming King – Our Lord And Savior https://untotheleastofthese.home.blog/

Eternity https://equippingblog.wordpress.com/

V. Scripture Context.

https://www.rethinknow.org › st

Taking The Bible Out Of Context –

https://idioms.thefreedictionary.com › take+something+out+of+context

Take something out of context – Idioms by The Free Dictionary

To misrepresent the meaning of an utterance, an action, or a report thereof by omitting or altering the original context in which it was spoken or done.

https://www.definitions.net › definition › context
What does context mean? – Definitions.net
Context refers to the circumstances, conditions, or setting in which an event, action, or statement occurs or exists. It includes relevant background information, specific details, or elements that influences understanding or interpretation of a situation.

1.Philippians 4:13 . “I can do all things through him who strengthens me.” This verse is often used as a personal motivation to get through something tough. We use it as a rallying cry to win the game, get through a tough test, deal with a breakup, get that promotion, achieve a record workout, or finish a project.

2 Timothy 3:16-17. 16. “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work. ” All of the Bible is for us, but all of the Bible is not about us.”

a. Lev 9:1-2, “1 Now it came about on the eighth day that Moses called Aaron and his sons and the elders of Israel; 2 and he said to Aaron, “Take for yourself a calf, a bull, for a sin offering and a ram for a burnt offering, both without defect, and offer them before the Lord.” We don’t do animal sacrifices today.
b. Lev 20:27. “Now a man or a woman who is a medium or a spiritist shall surely be put to death. They shall be stoned with stones, their bloodguiltiness is upon them.’” We don’t stone people today.

VI. Scripture Pretext. a. A pretext is the taking out of context a subject that is being discussed. b. A pretext in Scripture can be said to be falsifying a fact that is being discussed. c. Something that is said out of context is a pretext, or a false text.

https://www.thefreedictionary.com › pretext

Pretext – definition of pretext by The Free Dictionary

1. something put forward to conceal a true purpose or object; ostensible reason; excuse. 2. the misleading appearance or behavior assumed with this intention; subterfuge..