So evident is it that believers in Christ are contemplated as those who
shall use the warnings connected with the manifest appearing of our Lord, that
many who clung tenaciously to the opinion of a secret advent and a secret
rapture, and who styled everything of an opposite teaching in Scripture “Jewish”,
extended their theory by some remarkable additions. For a considerable time
they were content to apply indefinitely to “the Jewish remnant” those parts of
the New Testament which do not consist with the supposition that our Lord may
come at any moment; but at length they saw that “the Jewish remnant” seemed to
be, in some passages especially of the Old Testament, persons who do not own
Jesus as the Christ until they see Him in glory; and that some other passages
which they would not admit to be applicable to the Church, incontestably set
forth persons who own the Lord Jesus before His coming in glory.
Hence arose a theory of two Jewish remnants: but neither of them part of
“the Church”, at least not the Church of this dispensation. It was said that
after the secret rapture of the Church, a certain testimony would go forth to
Israel; that by this many would be converted; some said to full faith in
Christ, and others said to partial; and that this remnant would go through the
unequalled tribulation, and would use the Scriptures which bear on it. It was
said by those who held that this remnant would be true believers, that at the
manifestation of Christ they would be taken up to a place of heavenly
blessedness, whilst those of them who had been cut off by persecution would be
raised from the dead: that this raised and changed body of persons should share
in the full glory of “the Church” was afterwards denied by those who divided
the saved into classes, making the Church, as such, to extend only from
Pentecost (or as some said from the martyrdom of Stephen) until the secret
rapture.
Such was “the remnant” to whom these teachers applied (with various modifications)
the Scriptures which speak of the glory of Christ being seen by some of His at
His public coming.
“The unbelieving remnant” were those who in the purpose of God were to
be preserved for earthly blessing, being converted by the manifest appearing of
Jesus.
Now, it is quite true that the Scripture does speak of two remnants in Israel:
First, “The remnant shall return, even the remnant of Jacob unto the mighty God”
(Isaiah 10:21). This remnant that shall return is the spared of Israel who, after
the judgments of the Lord, shall be the earthly people. Second, “At this present
time also there is a remnant according to the election of grace” (Romans 11:5).
This remnant of Israel according to the election of grace, is that portion who,
during this dispensation, believe in Christ; but in the Church they form no separate
body; believing Jew and believing Gentile are one in Christ; and every Israelite
led by the Holy Ghost to the blood of atonement now, is an integral part of the
church of the first-born. Thus, believing Jews who pass through the tribulation,
and wait for the Lord's appearing, are in no sense separated from those who
have gone before them.
It has been asked, If the saints come with Christ, must they not have
been taken away before? and may not the interval be a long one, perhaps a whole
age?
The Scripture says that they are raised, and changed, and caught up to
meet the Lord in the air, as He comes, and when He comes; and thus having met
Him, they come with Him. If such a questioning as this were allowed to set
aside plain testimonies, nothing in Scripture, however definite, would be
certain.
It is in vain to imagine any “remnant according to the election of grace”,
except as part of the present Church.
