Book Review, Christian Zionism and the Restoration of Israel: How Should We Interpret the Scriptures? Part 2, Matters of theology

A theological response to Christian Zionism and the Restoration of Israel by Dr. Chapman

The following are theological reflections prompted mainly by chapters 3 and 4 of this book. I hope to look at the other chapters later, but this seems enough for now.

I would also note that it is difficult to set out clearly one’s own beliefs when trying to answer point by point an opposing viewpoint. I would therefore recommend, for any interested,  http://colinbarnesblog.blogspot.com/2019/05/christian-zionism-15-defending.html and the following blog-posts, and more simply, http://colinbarnesblog.blogspot.com/2018/01/israel-in-plan-of-god-beginners-guide.html. Regarding the specific blessings Christian Zionism holds out to the Palestinians (how within it they are both loved and needed), see http://colinbarnesblog.blogspot.com/2021/05/palestinian-christians-and-christian.html

Dr. Chapman has written this book with the explicit purpose of showing that the restoration of the nation of Israel is not the beginning of the fulfilment of Biblical prophecy. The Bible says that God will scatter the Jewish people all across the Earth, where they will be persecuted, and that then, in the last days he will regather them (“He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth.” Isaiah 11:12). The fact that the Jewish people were driven from the land of Israel, were scattered across the world, where they both kept their separate identity and were indeed persecuted, and they have finally been restored to the very land from which they were first driven, all that is, for Dr. Chapman, either just a bizarre coincidence, or more likely, a crime stemming from a misreading of Scripture. Isaiah 11:12 etc. does seem very straight forward, but Dr. Chapman has written this book to argue that the Bible, and especially the New Testament, holds out no promises to national Israel, and certainly no hope of restoration.

Chapter 3

In chapter 3, he examines Luke 21:24-28, and Luke 13:34-35 as well as Luke 19:41-44.

I will look at the first two of these readings and attempt to show that Luke 21:24-28 does contain reference to the second coming of Jesus, not his ascension, that it also contains words of hope for the Jewish people; “and lift up your heads, because your redemption is drawing near." Luke 13:34-35 likewise concerns the second coming of Jesus, and likewise holds out great promises for them; “you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.' "

Luke 21:24-28

They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.

 ²⁵ "There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea.

 ²⁶ Men will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken.

 ²⁷ At that time they will see the Son of Man coming in a cloud with power and great glory.

 ²⁸ When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near."

Dr. Chapman is determined these words of Jesus hold out no future hope for Jerusalem or Israel, and do not refer to the second coming of Jesus (a doctrine he does believe in). He begins his discussion with verse 24: “They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.”

While happy that the first part of the verse concerns a literal destruction of Jerusalem, Dr. Chapman then argues rather badly that being “trampled on by the Gentiles until the times of the Gentiles are fulfilled” does not indicate an ending to this trampling (the subject of the sentence and of the whole prophecy). The end of the times of the Gentiles, Dr. Chapman insists, simply means the Romans will also in turn be judged.

“Jerusalem is going to be trampled on by the Romans; but sooner or later Rome itself will come under God’s judgment.” P43

“Jesus not only sees the coming destruction of Jerusalem as a judgment from God, but also indicates that God’s judgment will in due course also fall on the Romans who will trample on the holy city of Jerusalem. as a judgment from God, but also indicates that God’s judgment will in due course also fall on the Romans who will trample on the holy city of Jerusalem. He emphasizes that all of this will happen during the lifetime of some of his listeners: “Truly I tell you, this generation will not pass away until all things have taken place” (Luke 21:32, cf. Mark 13:30). The emphasis in Jesus’ words, therefore, is on the significance of the coming destruction of Jerusalem rather than on the status of Jerusalem in the more distant future. … If there is any hint about the future, it has more to do with Rome and the judgment that will eventually fall on the Romans than with Jerusalem ceasing to be trampled on by the Gentiles and once again coming under Jewish rule.” p43

This is a strange interpretation. Firstly, it ignores the key word “until.” This indicates that Jerusalem will be trodden down by the Gentiles UNTIL something changes, and presumably, Jerusalem then ceases to be trodden down. (“you will be lonely until you make friends” indicates that once you make friends, you will stop being lonely.) The same word is used by Peter in Acts 3:20-21 “and that he may send the Christ, who has been appointed for you--even Jesus. ²¹ He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets.” At present Jesus is in heaven, he must remain there until the time comes for God to restore everything, then, he will “send the Christ.” Peter’s “until” here references the same time as Jesus does in Luke 21. The prophets likewise speak of Jerusalem being blessed after a period of trampling. Isaiah wrote concerning Jerusalem; "Although you have been forsaken and hated, with no one traveling through [sounds like being trampled upon, and desolate], I will make you the everlasting pride and the joy of all generations.” (Isaiah 60:15) See also Isaiah 52:9-10 “Burst into songs of joy together, you ruins of Jerusalem, for the LORD has comforted his people, he has redeemed Jerusalem.”

The natural meaning of “until” in Luke 21:24 “Jerusalem will be trampled on by the Gentiles until …” is that after the “until” the trampling will be stopped. Dr. Chapman reads it as rather “Jerusalem will be tramples on by the Romans until the time of the Romans is up, when Jerusalem will be trampled on by someone else.” This is simply not defensible.

Dr. Chapman even admits that his insistence that Jesus is not holding out hope contradicts earlier revelation! “But unlike them [Isaiah, Jeremiah, and Ezekiel], Jesus does not convey any positive message about the restoration of the temple or the city after it has come under God’s judgment.” p. 45

Dr. Chapman’s view that the end of the times of the Gentiles in no way relates to a commensurate ending of the trampling of Jerusalem goes against the logic of the passage. It also, as he admits, goes against other Scripture. He has simply determined that this passage holds out no hope for Israel. Jesus himself finishes this prophecy about Jerusalem being trampled with the words “When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near."

The next point – the Gentiles refers to more than just Rome

Given that the “until” does in fact refer to the cessation of the trampling, Dr.  Chapman’s limiting of the times of the Gentiles to the fall of Rome is likewise incorrect. Because the trampling of Jerusalem did not cease with the fall of Rome.

The Jewish population of Jerusalem were totally expelled following the failure of the Bar Kochba revolt in 136. Rome fell in 476. That part of Rome which ruled Jerusalem did not fall till 1453. The Roman Empire itself embraced Christianity in 323. Could this be the judgement on the pagan Roman empire which had trampled Jerusalem? But here is the problem. The conversion of the empire to Christianity did not see an end to the trampling down of Jerusalem by the Gentiles. Speaking of Jerusalem, Augustine (born after 323) wrote; “no one of the Jews is permitted to come hither now:” When some Jews tried to celebrate Sukkot in Jerusalem in 438 (after the Empress Eudocia removed the ban on Jews entering the city), Christian monks in the city stoned them, killing several, and the ban was re-instituted. Jerusalem itself was conquered by the Muslims in 637. They likewise forbade Jews from even entering the Temple Mount. So, Jerusalem continued to be tramples down by the Gentiles after the fall of pagan Rome, Western Rome and Eastern Rome. “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” Dr. Chapman’s limiting this to Rome does not making sense. Jesus himself does not use the word Rome, rather the broader word, Gentiles. Jesus is speaking of something far greater than the fall of Rome, something which will end the trampling of Jerusalem and bless Israel.

Jesus second sentence does relate to the conclusion of that punishment, when the times of the Gentiles are fulfilled, Jerusalem is comforted and all of this is connected to (dependent upon) the return of Jesus at his second coming.

Next point – punishment is not Jesus final word on Jerusalem

“Moreover, these events are to be seen as the fulfillment of “all that has been written”—presumably all that has been written about Jerusalem. ‘For this is the time of punishment in fulfillment of all that has been written.’ (Luke 21:22)” P41

Dr. Chapman sees Jesus speaking about the long-prophesied punishment of Jerusalem as instead Jesus final word on Jerusalem itself, not just its punishment – thereby holding out no future hope (once he has discounted all hope within the passage itself). Curiously, he then references Isaiah 52:1-9 which has God redeeming a previously punished Israel (“you were sold for nothing - Break forth together into singing, you ruins of Jerusalem; for the LORD has comforted his people, he has redeemed Jerusalem” and then Luke 1:68 “Blessed be the Lord God of Israel, for he has looked favourably on his people and redeemed them.” Both verses hold out enormous hope!

Is this Jesus final word on Jerusalem as such? Does this square with what else Jesus has said about Jerusalem? In Matthew 5:34-35 Jesus says, “Do not swear at all: either by heaven, for it is God's throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.” Jesus says is, not was – who could he be referring to here? Herod? – he had already died, and no king (with the exception of the Crusader kings 1099 to 1187) have reigned in it since. I am sure Dr. Chapman would not think Jesus was referring to them. Clearly, Jesus is referring to himself as the Great King whose capital is Jerusalem.

Are there other passages which might shed light on this? Luke 1:32-33 He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end." This sounds like Jesus being the king of the kingdom of Israel (reign over the house of Jacob forever). This again accords with previous scripture. Isaiah 33:17-22 “Your eyes will see the king in his beauty and view a land that stretches afar. …  ²⁰ Look upon Zion, the city of our festivals; your eyes will see Jerusalem, a peaceful abode, a tent that will not be moved; its stakes will never be pulled up, nor any of its ropes broken.  ²¹ There the LORD will be our Mighty One. It will be like a place of broad rivers and streams. No galley with oars will ride them, no mighty ship will sail them.  ²² For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; it is he who will save us.” 

Jesus final word on Jerusalem might well be said to be “it is the city of the Great King.”

In Luke 21, Jesus is speaking words of judgement over Jerusalem, but he is also holding out hope, as he does throughout the Bible. Judgement is not God’s final word on Jerusalem.

Next point – “They will see the Son of Man coming in a cloud” refers to the Second Coming of Jesus

The passage Dr. Chapman has chosen continues; "There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. ²⁶ Men will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. ²⁷ At that time they will see the Son of Man coming in a cloud with power and great glory. ²⁸ When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near."

This sounds like the second coming, but Dr. Chapman places this as Daniel’s son of man going into heaven, not Jesus returning with the clouds;

“the coming described there is not a coming from heaven to earth, but the coming of the Son of Man into the presence of God to receive “dominion and glory and kingship, that all people, nations, and languages should serve him” (7:14). By associating himself in this context with Daniel’s Son of Man, Jesus is making the bold claim that the destruction of temple in Jerusalem will demonstrate that the kingly rule of the Son of Man has finally begun through him.” P46

This again is profoundly problematic, but this argument is repeated several times because it is crucial to his interpretation.  

Firstly, the details in the two passages, Luke 24 and Daniel 7, do not agree. In Daniel, Jesus approaches on clouds to receive dominion and glory, where as in this passage he comes on clouds and already has great power and glory.

The events of Daniel occur in heaven, and no human (except for Daniel himself) witnesses them. In Luke, “they will see the Son of Man coming.” Indeed, in both Luke 17:23-24 and Mark 13:21-27, the universal witness of mankind to the return of Jesus is stressed as one of its defining characteristics, and proofs of its genuineness. “Men will tell you, 'There he is!' or 'Here he is!' Do not go running off after them.  ²⁴ For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other. …  At that time if anyone says to you, 'Look, here is the Christ!' or, 'Look, there he is!' do not believe it. ²⁶ "At that time men will see the Son of Man coming in clouds with great power and glory.” When Jesus says, “they will see the Son of Man coming” this is not a minor discrepancy (“and the Scripture cannot be broken” John 10:35), but proof that Jesus is not talking about the events of Daniel 7.

Perhaps more significantly, the language of Jesus in this passage, “At that time they will see the Son of Man coming in a cloud with power and great glory” is precisely the language used throughout the New Testament for the return of Jesus! To say, as Dr. Chapman does, that this is not a coming from heaven to earth is to totally ignore not only the details of this passage, but also the rest of the New Testament!

Revelation 1:7 Look, he is coming with the clouds, and every eye will see him,

Matthew 24:30 "At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.

Matthew 26:64 "Yes, it is as you say," Jesus replied. "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."

1 Thessalonians 4:17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.

Acts 1:9-11 After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. ¹⁰ They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. ¹¹ "Men of Galilee," they said, "why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven."

This is therefore a second coming passage, and Jerusalem being downtrodden by the Gentiles until the time of the Gentiles is completed is likewise therefore a second coming reality.

Note, Jesus was not vindicated by the destruction of Jerusalem. This was a tragic consequence of his crucifixion, the thought of which caused Jesus to weep! He was vindicated by the resurrection of his body; “and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead:” (Romans 1:4)

This first passage ends with words of hope and encouragement

“At that time they will see the Son of Man coming in a cloud with power and great glory.⁸ When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near."

Dr. Chapman is determined that this and other passages however will not “offer any hope for a future restoration under Jewish rule.” P43 “It’s hard to see how this saying of Jesus can be interpreted as a prediction that Jerusalem will one day come under Jewish rule. All his sayings about Jerusalem speak consistently of judgment” p. 46.

Dr. Chapman rightly sees this redemption as speaking about the redemption of Jerusalem/Israel (p41-42). That it is situated in a clearly second coming passage (see above) also shows that the restoration of the kingdom (he is” coming with great power and glory”) to Israel. (See also “The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end”). The ending of this saying by Jesus is profoundly positive! “stand up and lift up your heads, because your redemption is drawing near." When the trampling of Jerusalem is over, when you see these things happening, lift up your hearts for your [Jerusalem/Israel’s] redemption is drawing near. 

The next passage

Dr. Chapman then looks at Luke 13;34-35 "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! ³⁵ Look, your house is left to you desolate. I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.' "

Of this, Dr. Chapman writes that this is often seen as a positive expression - “Jesus envisages a day when there will be a conversion of heart and mind among the Jerusalemites. Whereas they once opposed and murdered their king, they will in the future rejoice and receive him . . . .” To this he replies; “The main reason for questioning this interpretation is that the main thrust of Jesus’ message here is one of judgment, not of restoration. Jesus is speaking not only about the way Jerusalem is rejecting him, but the way it has consistently rejected and killed prophets in the past. “The solemn context of this saying in Luke . . . suggests that the note of judgement is . . . uppermost here. . . . It is not, therefore, a promise of restoration.” P44

What a curious hermeneutical idea – that God does not hold out hope when speaking words of judgement.

Hosea chapters 1 and 2 contain one of the harshest rebukes ever given to Israel. Israel is a prostitute, her children are “not loved” and “not my people.” This continues for the next chapter, yet in the middle of this denunciation, God’s heart breaks through, and there are three verses of exquisite tenderness and hope, 1:10-2:1 (quite ruining the over-all mood of condemnation). God calls to the daughter named “not loved” and tells her to cry to her brothers "Say of your brothers, 'My people,' and of your sisters, 'My loved one.'” Then it is back to condemnations for another 12 verses ("Rebuke your mother, rebuke her, for she is not my wife, and I am not her husband. Etc.) the final nine verses are then again a song of love and hope; “I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. ²⁰ I will betroth you in faithfulness, and you will acknowledge the LORD. … ²³ I will plant her for myself in the land; I will show my love to the one I called 'Not my loved one.' I will say to those called 'Not my people, ' 'You are my people'; and they will say, 'You are my God.' "

When Dr. Chapman quotes Walker approvingly; “that the note of judgement is . . . uppermost here. . . . It is not, therefore, a promise of restoration” he shows his lack of understanding of the heart of God (see also Hosea 11:8). God continually holds out hope in the midst of judgement, because he loves them and his purpose is their redemption, not their destruction.

Here we see the determination of Dr. Chapman not to allow the Jewish people a happy future. This verse, so positive in the original, must not be as happy as it naturally reads. “The most convincing interpretation of these words of Jesus about people welcoming him at some time in the future, therefore, is that he is speaking about his second coming, when the people of Jerusalem will recognize who he is; but while some welcome him joyfully, it is reasonable to infer that others will do so reluctantly.” Wow! So Dr. Chapman is now saying that this passage does refer to the second coming, that some of the people of Jerusalem will receive him joyfully, but that it is still an unhappy, judgemental passage. “the note of judgement is . . . uppermost here. . . . It is not, therefore, a promise of restoration.” 

Dr. Chapman tries to make this a negative by linking it to Philippians 2:9–11 “at the name of Jesus every knee should bend . . . and every tongue should confess that Jesus Christ is Lord . . .” “Unless we adopt a universalist interpretation—that ultimately every human being will acknowledge Jesus as Lord willingly and joyfully—we can only assume that Paul believed that many would have to recognize Jesus unwillingly and reluctantly.” P44.

Clearly, everyone will bow and confess Jesus as Lord. He himself speaks about his enemies being placed under his feet (Matthew 22:44), and even killed (Luke 19:27). But the idea that they would be forced against their will to bless him before that happens is absent from Scripture. Is Jesus really saying, ‘you will not see me again until you say blessed is he who comes in the name of the Lord, even though you wont mean it’??? (Lamentations 3:34-36 “To crush underfoot all prisoners in the land, ³⁵ to deny a man his rights before the Most High, ³⁶ to deprive a man of justice--Of these things the Lord does not approve.”) Why not rather link it to the already discussed Luke 21 passage of Jerusalem being downtrodden by the Gentiles UNTIL the times of the Gentiles are fulfilled, and then lift up your heads for your redemption is drawing near? Here Jesus is again saying bad times are coming and you wont see me again UNTIL you say blessed is he who comes in the name of the Lord.

Are there other verses which help us understand what is being said? Verses which again show Jesus not returning at his second coming until the Jewish people repent and ask him to return, and of Jesus then returning and blessing them?

Hosea 6:1-3 Then I will go back to my place until they admit their guilt. And they will seek my face; in their misery they will earnestly seek me." "Come, let us return to the LORD. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds. ² After two days he will revive us; on the third day he will restore us, that we may live in his presence. ³ Let us acknowledge the LORD; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring rains that water the earth."

 Acts 3:19-21 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, ²⁰ and that he may send the Christ, who has been appointed for you--even Jesus. ²¹ He must remain in heaven (“Then I will go back to my place”) until the time comes for God to restore everything, as he promised long ago through his holy prophets.

 Joel 2:29-32 Even on my servants, both men and women, I will pour out my Spirit in those days. ³⁰ I will show wonders in the heavens and on the earth, blood and fire and billows of smoke. ³¹ The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the LORD. ³² And everyone who calls on the name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has said, among the survivors whom the LORD calls.

 Psalm 102:15-22 The nations will fear the name of the LORD, all the kings of the earth will revere your glory. ¹⁶ For the LORD will rebuild Zion and appear in his glory. He will respond to the prayer of the destitute; he will not despise their plea. Let this be written for a future generation, that a people not yet created may praise the LORD: "The LORD looked down from his sanctuary on high, from heaven he viewed the earth, to hear the groans of the prisoners and release those condemned to death” (or “children of death”) So the name of the LORD will be declared in Zion and his praise in Jerusalem when the peoples and the kingdoms assemble to worship the LORD.

 Psalm 50:7, 15 "Hear, O my people, and I will speak, O Israel, … and call upon me in the day of trouble; I will deliver you, and you will honor me." 

 The witness of Scripture is clear. “You will not see me again until you say, 'Blessed is he who comes in the name of the Lord'” is a word of hope held out to a people about to undergo sever suffering. God knows they will reject his son, yet before it even happened, God in mercy and tender consideration is already speaking words of mercy and hope. Jesus did not come to condemn, but to save. Look at John 11:50-52 “You do not realize that it is better for you that one man die for the people than that the whole nation perish." ⁵¹ He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, ⁵² and not only for that nation but also for the scattered children of God, to bring them together and make them one.” Even as the High Priest is pronouncing a death sentence on Jesus, the Holy Spirit overrides, to do what? Condemn him for attacking Jesus? No, he intervenes to pronounce blessing on Israel. “He prophesied that Jesus would die for the Jewish nation.” Like in Acts 3, where Peter says to the people of Israel that “You disowned the Holy and Righteous One and asked that a murderer be released to you. ¹⁵ You killed the author of life, but God raised him from the dead.” He then continues, “when God raised up Jesus, he sent him first to you” why, you might ask, to condemn, to destroy, why? Peter continues, “to bless you by turning each of you from your wicked ways.” (Acts 3:26) God sent Jesus back first to the very people who killed him, to bless them!! That is what God does, that is why Jesus died, that is why he holds out hope in the midst of judgement. "I the LORD do not change. So you, O descendants of Jacob, are not destroyed. ⁷ Ever since the time of your forefathers you have turned away from my decrees and have not kept them. Return to me, and I will return to you," (Malachi 3:6-7) God promised Abraham that he would bless his children, and our sins will not make him break his promise. Our sins are not stronger than his love. Jerusalem will yet say “blessed is he who comes in the name of the Lord!”

 Before Israel sinned and killed Jesus, before he was even born, the angel Gabriel declared that “the Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end." (Luke 1:32-33) God gave his word that bless and rule over Israel.

 Now, had God said; “and the Jewish people will give him the throne of his father David” then they are in trouble. Because they failed, they rejected him. But knowing beforehand that they will reject him, God cries out to them (Hosea 2:1 "Say of your brothers, 'My people,' and of your sisters, 'My loved one.'”) “The Lord God will give him the throne of his father David!” If this doesn’t happen, it is not the Jewish people who will have failed, it is God almighty himself! Think on this! God is sending his beloved son to people he knows will murder him, and the first thing he tells them are words of hope, assurance and love. He knows they are in for long term pain, but he promises everlasting gain. Jesus coming to Israel and being rejected by them is how God saves Israel. This is what it looks like! Mary glorifies the Lord, and rejoices in God her savior; “He has helped his servant Israel, remembering to be merciful ⁵⁵ to Abraham and his descendants forever, even as he said to our fathers." (Luke 1:54-55)

 Jeremiah 29:11-13 For I know the plans I have for you," declares the LORD, "plans to prosper you and not to harm you, plans to give you hope and a future. ¹² Then you will call upon me and come and pray to me, and I will listen to you. ¹³ You will seek me and find me when you seek me with all your heart.

 Marvel at the grace and mercy of our God! And see the love of the Trinity here! As Jesus is being led to his death, he weeps, not for himself, but for the daughters of those who are killing him. From the Cross, he cries out; “Father forgive them.” Likewise, as the Chief Priest is condemning the Beloved Son, the Holy Spirit intervenes and speaks through him, not to condemn them, but to promise that Jesus is dying for them, and for the whole nation of Israel. Finally, in the beginning, as the incarnation was about to occur, God the Father promises that he himself will guarantee that Jesus will lead them, that their rejection will not stand, that their weakness and sin are not greater than his love, that they will not prevent his good purposes towards them. Malachi 3:6 "I the LORD do not change. So you, O descendants of Jacob, are not destroyed.” So, the Triune God is one in giving comfort and hope to his own, even as they reject him!

 In chapter 3, Dr. Chapman is wrong. Jesus not only condemns Jerusalem, but also holds out strong hope for them, hope grounded in his return at the second coming. They are about to be downtrodden, but they will yet lift up their hearts as their redemption draws near and say, “blessed is he who comes in the Name of the Lord.” This is true in Luke and conforms to the united witness of God’s word in both the Old and New Testaments.

 Dr. Chapman chose to write about these verses in a book attacking the doctrine of Christian Zionism because God having continuing promises and blessings for the Jewish people in Jerusalem and more generally, within the land of Israel, promises that will only be fully realized at his second coming, well, that is Christian Zionism. We have a good God who offers us hope. Dr. Chapman’s determination not to see any hope for national Israel in these passages betrays a profound lack of understanding as to the nature of God.

 Chapter 4.

Speaking of Jesus restoring the kingdom to Israel brings us to chapter 4. I will only discuss this briefly, as this is already an overlong post.

Here Dr. Chapman discusses Acts 1:6-8

“So when they met together, they asked him, "Lord, are you at this time going to restore the kingdom to Israel?"

 ⁷ He said to them: "It is not for you to know the times or dates the Father has set by his own authority.

 ⁸ But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

When will the kingdom be restored to Israel?

“will you at this time restore the kingdom to Israel?” Did the disciples simply jump the gun, and Jesus is saying “that will happen at the future time that God determines, your job now is to preach the Gospel to everyone”, or did they get it totally wrong? Dr. Chapman thinks it should rather be read as; ““Your understanding of restoration is wrong; Israel has been restored in my resurrection, and you will be witnesses of this fact from Jerusalem to the ends of the earth. The restored kingdom of Israel is the world coming under the rule of Israel’s true king.” P50.

Dr. Chapman’s alternative does leave one wondering what verse seven is all about; "It is not for you to know the times or dates the Father has set by his own authority.” If Israel has already been restored in the resurrection of Jesus, surely then they know the times and the dates, simply, it was forty days ago. Why not just say, ‘that’s been done, now do the next bit’ – rather than, ‘it is not for you to know that time, but right now, this is the task.’ When Jesus replies that “it is not for you to know the times” clearly, he is saying they do not know it. Therefore, given that he has been teaching them about the kingdom for the past 40 days, this cannot be in the past. Fortunately, we have Peter’s speech to the Jewish men in Jerusalem some days later for a more authorized exegesis of Acts 1:7. 

Acts 3:18-21. "But the things which God announced beforehand by the mouth of all the prophets, that His Christ should suffer, He has thus fulfilled. ¹⁹ "Repent therefore and return, that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; ²⁰ and that He may send Jesus, the Christ appointed for you, ²¹ whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time.

In brief, in Acts 3:21, Peter says of Jesus “He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets.” Both Acts 1:7 and 3:6 use the same Greek word restore,

Acts 3:21; ἀποκαταστάσεως  noun, gen. fem. sing

Acts 1:6; ἀποκαθιστάνεις verb, ind. Act pres, 3^rd p sing.

In Acts 1 about restoring the kingdom to Israel, in Acts 3 about restoring everything promised by the prophets. Interestingly, the word ‘until’ is again used, Jerusalem will be downtrodden until, you will not see me again until, and here, times of refreshing will not come until this same period of restoration promised by the prophets. They all contrast a bleak present with a future blessing which will not happen until you say blessed is he who comes in the name of the Lord, the times of the Gentiles is fulfilled, and they repent.

Calvin’s false comment; “there are as many errors as words in their question” is answered by the context.

Acts 1:3 After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God.

Acts 2:4 All of them were filled with the Holy Spirit

So, in Acts 3, Peter has;

1. been taught by the risen Lord about the kingdom for 40 days,

2. has been filled with the Spirit, and,

3. having been present in Acts 1 when the question about restoring the kingdom to Israel was asked, and having heard the reply from Jesus, here he is,

4. and now, under the inspiration of the Holy Spirit, is speaking words that that same Spirit has seen fit to include as part of the inspired word of Scripture!

So, he now repeats the word "restore" from the earlier question, confirming that everything promised by the holy prophets will be restored when Jesus returns! And as will be seen, those promises major on the restoration of Israel! The change from “Israel” to “all things” probably shows Peter already processing the reply of Jesus to the earlier question, his command to preach the Gospel to the ends of the world. “All things” now includes both the promises to Israel and those to the whole world. Note that in the same speech, Peter likewise references God’s universal promise to Abraham; “Through your offspring all peoples on earth will be blessed.” Jesus of course did not simply confirm that part of his promises to Abraham. Romans 15:8 states that “Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises [plural, all of them] made to the patriarchs.”

Peter says that Jesus will restore EVERYTHING, not just a few or some of them. He will do this totally and because of Jesus, in whom all the promises of God find their yes and amen. For just a few of these promises see below;

Jeremiah 31:35-37 This is what the LORD says, he who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar-- the LORD Almighty is his name: ³⁶ "Only if these decrees vanish from my sight," declares the LORD, "will the descendants of Israel ever cease to be a nation before me." ³⁷ This is what the LORD says: "Only if the heavens above can be measured and the foundations of the earth below be searched out will I reject all the descendants of Israel because of all they have done," declares the LORD.

Jeremiah 33:25-26 This is what the LORD says: 'If I have not established my covenant with day and night and the fixed laws of heaven and earth, ²⁶ then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob. For I will restore their fortunes and have compassion on them.' "

Ezekiel 11:17-20 "Therefore say: 'This is what the Sovereign LORD says: Although I sent them far away among the nations and scattered them among the countries, yet for a little while I have been a sanctuary for them in the countries where they have gone.' ¹⁷ "Therefore say: 'This is what the Sovereign LORD says: I will gather you from the nations and bring you back from the countries where you have been scattered, and I will give you back the land of Israel again.' ¹⁸ "They will return to it and remove all its vile images and detestable idols. ¹⁹ I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. ²⁰ Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God.

 Ezekiel 36:24-28 " 'For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. ²⁵ I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. ²⁶ I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. ²⁷ And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. ²⁸ You will live in the land I gave your forefathers; you will be my people, and I will be your God.

 Ezekiel 37:12-14, 21-28 “Therefore prophesy and say to them: 'This is what the Sovereign LORD says: O my people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. ¹³ Then you, my people, will know that I am the LORD, when I open your graves and bring you up from them. ¹⁴ I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the LORD have spoken, and I have done it, declares the LORD.' " … 21 'This is what the Sovereign LORD says: I will take the Israelites out of the nations where they have gone. I will gather them from all around and bring them back into their own land. ²² I will make them one nation in the land, on the mountains of Israel. There will be one king over all of them and they will never again be two nations or be divided into two kingdoms. ²³ They will no longer defile themselves with their idols and vile images or with any of their offenses, for I will save them from all their sinful backsliding, and I will cleanse them. They will be my people, and I will be their God. ²⁴ " 'My servant David will be king over them, and they will all have one shepherd. They will follow my laws and be careful to keep my decrees. ²⁵ They will live in the land I gave to my servant Jacob, the land where your fathers lived. They and their children and their children's children will live there forever, and David my servant will be their prince forever.” I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and increase their numbers, and I will put my sanctuary among them forever. ²⁷ My dwelling place will be with them; I will be their God, and they will be my people. ²⁸ Then the nations will know that I the LORD make Israel holy, when my sanctuary is among them forever.' "

When Peter, who has heard both the question and Jesus answer in Acts 1:7 tells the men of Israel in Acts 3 that Jesus must remain in heaven until the time comes to restore everything promised, we see clearly that the restoration of the kingdom to Israel is both promised in the prophets and awaits Jesus return for its fulfilment. Acts 1:7 is referring to a future event, of which the disciples do not know the time of, and Jesus confirms they do not know it, but that it is safe in God’s hands. The restoration of the kingdom to Israel, and God’s subsequent rule over all the earth is the central theme of prophecy, and the central longing of the men of Israel. If this had already been achieved, then the disciples would have known the time, and Peter would not have spoken about restoration as a future event. He would have said men of Israel, great news!!!!! The kingdom has already been restored!!. He did not say that, he said the opposite. “In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him. ⁹ But we see Jesus,” (Hebrews 2:8-9) We live in that in-between time when Jesus has gone to a distant country and been appointed king, yet has not yet returned to rule. As Jesus says there, our job now is to be faithful servants, and to be his witnesses in Jerusalem, Judea and to the ends of the world. All the while longing for the time, which we do not know, when he will return and restore everything promised by the holy prophets. Again, Dr. Chapman’s assertion, based on zero exegetical input, that this is a past event is contradicted by all of Scripture.

Note also that when the disciples ask Jesus “will you at this time restore the kingdom to Israel?” Jesus replies "It is not for you to know the times or dates the Father has set by his own authority.” As seen, it is God who will give to him the throne of his father David!

A few final scattered comments

That is about enough for an initial response. I would just add two more comments

1.      “and if their defeat means riches for the Gentiles, how much more will their full inclusion (to pleroma auton) mean!” (Rom 11:12). He seems at the very least to be looking forward to a larger proportion of the Jewish people coming to faith.” P34

This is to completely miss the main point. Paul doesn’t say “and finally, some extra Jews will be converted – Probably wont affect the rest of us much, but yes, every conversion is great.” Rather, Paul re-emphasises how seriously he views this in verse 15; “For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?” At present, praise God, a remnant is being saved, but finally, all Israel will be saved, and their acceptance will be “life from the dead.” That is a really big deal for everyone!!! How are additional Jews coming to salvation “life from the dead” for the world and a greater blessing (“how much more”) than the initial riches of salvation?? 

Israel repenting and asking Jesus to return is the gateway to his return in glory to Earth and the longings of every Christian heart. Nothing else does justice to this verse. They will look on him whom they have pierced and mourn for him, he will stand on the mount of Olives, and the dead in Christ (1 Thessalonians 4:16) will be raised first (= “life from the dead.”) (“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, ²⁰ and that he may send the Christ, who has been appointed for you--even Jesus. ²¹ He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets.)

 2.   When James quotes from Amos, he does so to show the existence of “Gentiles who are called by my name.” He is saying yes, such an entity, “Gentiles who are called by my name” is prophesied. Gentiles do not need to convert to Judaism before they can call on God’s name. That this phrase is found in a prophecy concerning the restoration of Israel shows the endless generosity in God’s economy. Gentiles are included on the basis of a promise to restore Israel. Israel’s future restoration (which will also bless Gentiles) is already blessing Gentiles! One might add, if Israel is not going to be restored, then Gentiles have lost their right to be Christians. The same generous dynamic is found in Romans 15:8-12. “For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs ⁹ so that the Gentiles may glorify God for his mercy,” God confirms the promises made to the Patriarchs, which definitely include promises about the land of Caanan being given to the Jewish people (see Psalm 105:8-11 “He remembers his covenant forever, the word he commanded, for a thousand generations, ⁹ the covenant he made with Abraham, the oath he swore to Isaac. ¹⁰ He confirmed it to Jacob as a decree, to Israel as an everlasting covenant: ¹¹ "To you I will give the land of Canaan as the portion you will inherit.") God confirms his promises (including those to Israel) so that the Gentiles may glorify God for his mercy! Jesus is both “a light for revelation to the Gentiles and for glory to your people Israel." (Luke 2:32) These two aspects are not in conflict, rather they are mutually supportive.

God is faithful and holds out wonderful promises to Israel, promises which will also bless the Gentiles. It is a profound sorrow that Dr. Chapman cannot see this.