Thank you again for your kind introduction, and you're welcome to us, to Pau here in France. Merci pour cette introduction bienveillante et pour votre accueil ici à Pau en France. Our lecture this morning is on the future of the Jews. Notre conférence ce matin portera sur le futur des Juifs. This is one of those matters which are of great importance when we're considering the future and the return of Christ. Many Christians believe that the Jews as a people will one day be converted to believe in Jesus Christ as their Messiah. There is one special passage of the New Testament which is vital for us to study if we are to understand the promise of God to the Jews. We believe that God, here in Romans chapter 11, makes great promises concerning the Jews which have not yet been fulfilled. Nous croyons qu'en Romain 11, Dieu y fait de grandes promesses concernant les Juifs, des promesses qui doivent encore s'accomplir. Paul's epistle to the Romans is the most theological of all his epistles, and he sets out there many great truths of the Christian faith. L'épître de Paul au Romain est la plus théologique de toutes les épîtres. So I'd like us to look briefly at the epistle to the Romans. In Romans chapter 1, Paul makes a great statement which, in a way, sets out the theme of this epistle. Paul makes a great statement which, in a certain way, defines the theme of the Epitre. In verses 16 and 17, he says, For I am not ashamed of the gospel of Jesus Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith, as it is written, that just shall live by faith. Paul says in Romans 1, verses 16 and 17, It's worth noticing here and passing that the gospel is to the Jew first and then obviously to the Greek. Many Christians today believe in what is called Replacement Theology. The idea in this is that the promises of the Old Testament to the Jews now belong to the Church. The Church has replaced Israel, the Church is now the new Israel. They believe that with the crucifixion of Christ, the Jews lost the special position that they once had. Now while this is largely the case, it's not the full story. And we must be very careful not to oversimplify the scriptures. We see here that in writing to the church in Rome, Paul asserts that the Jews still have a special priority to the Jew first and then to the Greek. When Paul went on his missionary journeys, he first went to the Jews and to the synagogue, and then when they rejected the good news of the gospel, he would turn to the Gentiles. Partout où Paul s'est rendu dans ses voyages missionnaires, il a premièrement annoncé la bonne nouvelle aux Juifs et à la synagogue, et ce n'est que lorsqu'ils ont rejeté le message qu'il s'est tourné vers les gentils. For example, when Paul was brought as a prisoner to Rome, he explained the Gospel first to the Jews, and only when the majority of the Jews rejected the Gospel did he then turn to the Gentiles with a warning to the Jews. So he says in Acts 28, 28, Be it known therefore unto you, to you Jews, that the salvation of God is sent unto the Gentiles, and that they will hear it. Paul proceeds in the rest of Romans 1 to show the sins of the Gentiles who did not have the Old Testament, which contains the law of God. On them, the wrath of God rested. They didn't have the law, but they had a certain conscience within them, which left them guilty before God for their sins. La colère de Dieu reposait sur eux, même s'ils n'avaient pas la loi de Dieu, ils avaient quand même une conscience qui les accusait. So in chapter two, Paul turns to the Jews, and he shows that the Jews also are sinful. They have the law, but it's not enough to have the law, you must keep the law. So he concludes in Romans chapter 3 that the Gentiles and the Jews are all sinners and guilty before God. And then, in the second part of chapter 3, he presents Jesus Christ as the needed saviour, the one who atones for our sins. And then in chapters four and five, he teaches justification by faith alone. In chapter six to eight, he deals with sanctification and assurance of salvation. Then from chapters 6 to 8, he talks about sanctification and assurance. And then in chapters 9 to 11, he explains election and God's sovereignty and salvation. And this is a section with which we have to particularly deal. Finally, from chapters 9 to 11, Paul explains the election and the sovereignty of God in salvation. And it is on this section that we are going to stop. So turning first to Romans chapter 9, Paul writes of his great love for his fellow Jews and the sadness that he has because they rejected Christ. He says that he could wish himself lost if only the Jews would be saved. He speaks of the wonderful privileges that the Jews had, the adoption, the glory, the covenants, the giving of the law, the service of God, the promises. Romans 9, verse 4. But not all the Jews are lost. Election is very important. God chooses Isaac and rejects Ishmael. Rebekah had twins, but God's election was shown even before they were born. It was said that the elder shall serve the younger. And so it is written, verse 13, Jacob have I loved, and he shall have I hated. The potter has power over the clay, to decide what type of vessel he wishes to make. God could show mercy to none, or he could show mercy to all, but he has chosen rather to save some. God could show mercy to none, or he could show mercy to all, but he has chosen rather to save some. God could show mercy to none, or he could show mercy to all, but he has chosen rather to save some. In verse 18 he says, therefore have ye mercy on whom ye will have mercy and whom ye will ye harden. Though Israel were largely a rebellious people, God has always had his elect among them. Bien qu'Israël ait été en grande partie un peuple rebelle, Dieu a toujours eu ses élus parmi eux. In verse 27, he says, so the number of the children of Israel be at the sound of the sea, our remnant shall be saved. Nous lisons verset 27, quand le nombre des enfants d'Israël serait comme le sable de la mer, il n'y en aura qu'un petit reste de sauvé. Now turning to chapter 10, where Paul continues to speak of his love for his fellow Jews. We now turn to chapter 10, where Paul continues to speak of his love for his Jewish compatriots. In Romans 10, verses 1 and 2, he says, Brethren, my heart's desire and prayer to God for Israel is that they might be saved. For I bear them record that they have a zeal for God, but not according to knowledge. Romans 10, verses 1 and 2. My brothers, as for the good affection of my heart and the prayer I make to God for Israel, it is that they be saved. For I testify to them that they have zeal for God, but without knowledge. Israel here cannot possibly mean the church. He is referring to his kinsmen, the Jews, who were zealous in seeking to save themselves, but wrongly it was by works. He explains that salvation is by faith alone. He notes that Israel are still rejecting the gospel as Isaiah prophesied they would. But to Israel he saith, all day long I have stretched forth my hands unto a disobedient and gainsane people. That's verse 21. La prophétie des Haïs que nous lisons en Romains 10, verset 21. Mais quant à Israël, il dit, j'ai tout le jour étendu mes mains vers un peuple rebelle et contredisant. So we see then in Romans 9 and Romans 10, when he's talking about Israel, he's talking about ethnic Israel, the Jews. We come now to the most important chapter, chapter 11. Paul begins Romans 11 by asking if God had completely rejected the Jews and notes that that cannot be the case because he himself is a Jew and he is saved. He asserts that God did not cast away his people whom he foreknew and foreloved. He is aware that there is a godly remnant, just as there was in the days of Elijah. He is aware that there is a pious remnant, as was the case at the time of Eli. So in verse 5 he says, even so at this present time there is a remnant according to the election of grace. In Amir, Israelite will save no one. The fact of being a simple Israelite has not saved anyone. It never did save and it never will, but election saves and the rest were blinded. Verse 7. Now the apostle asks a critical question in verse 11. Have the Jews stumbled so that they will totally fall away? He answers in a strong negative, but proceeds to make an important point. Rather, he says, through their fall, salvation has come unto the Gentiles to provoke them to jealousy, verse 11. In a strange way, the Jews' rejection of the Gospel meant that God turned from them to the despised Gentiles in order to provoke the Jews to jealousy for their soul's salvation. In a strange way, the rejection of the Gospel by the Jews means that God turned away from them to turn to the despised gentiles in order to provoke the jealousy of the Jews for the salvation of their souls. And then, in verse 12, a most important statement is made. Now if the fall of them be the riches of the world and the diminishing of them, that is, the Jews, the riches of the Gentiles, how much more their fullness. If, as was the case, the falling away of the Jews was a blessing to the Gentiles, how much more their fullness and their restoration will be a blessing. If, as was the case, the fall of the Jews was a blessing for the Gentiles, how much more will their fullness and restoration be? How much more will it be a blessing? Right through this section of the Epistle, Paul is obviously using the term Israel and the term Jews to describe ethnic Israel and not the Church. Throughout this section of the Epistle, we see that Paul uses the terms Israel and Jews. Paul proceeds to make a great promise in verse 15, for if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead? So the argument that Paul has is as follows. If the rejecting of Jesus by the Jews brought salvation to the Gentiles, surely then the salvation of the Jews will bring a great blessing, a mighty, massive revival, life from the dead. to the Gentile Church. The Apostle Nix describes the church as being like an olive tree. The root grew in Old Testament times. The root is holy, and so the branches must be holy too. These branches, which though they were originally Gentiles, they must be holy. The Gentiles are like a wild olive tree, some of the branches of which were cut down from it and grafted into the good olive tree. Les gentils sont comme un olivier sauvage dont certaines branches ont été coupées et greffées sur le bon olivier. Indeed, some branches of the good olive tree, of the Jewish olive tree, were broken off in order to graft in the Gentile branches. The Gentiles, however, are warned against pride. We find this in verses 18 to 21. But if thou boast thou barest not the root, but the root thee, thou wilt say the branches were broken off that I might be grafted in. Well, because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear, for if God spare not the natural branches, take heed lest he spare not thee. Les gentils sont toutefois mis en garde contre l'orgueil. Nous lisons cela des versets 18 à 21. Si tu te glorifies, ce n'est pas toi qui portes la racine, mais c'est la racine qui te porte. Mais tu diras, les branches ont été retranchées afin que j'y fuss hantée. C'est bien dit. Elles ont été retranchées à cause de leur incrédulité, et tu es debout par la foi. Ne t'élèves donc point par orgueil, mais crains, car si Dieu n'a point épargné les branches naturelles, prends garde qu'il ne t'épargne point aussi. The Gentiles have nothing to be proud of and are warned that they too can be broken off and rejected. Les Gentils n'ont aucune raison d'être fiers et sont avertis qu'ils peuvent eux aussi être retranchés et rejetés. Paul encourages the unbelieving Jews that they should not despair, but repent and believe, and they will be saved. Paul encourages the unbelieving Jews that they should not despair, but repent and believe, and they will be saved. And so he says in verses 23 to 24, And they also, if they abide not still in unbelief, shall be grafted in, for God is able to graft them in again. But if thou wert cut out of the olive tree, which is wild by nature, and were grafted in contrary to nature into a good olive tree, how much more shall these which be the natural branches be grafted into their own olive tree? Paul says this in verses 23 and 24. The next verse, verse 25, is crucial to the apostles' argument. The following verse, verse 25, is crucial for La Potre's argumentation. He says, For I would not, brethren, that you should be ignorant of this mystery, lest you should be wise in your own conceits, that blindness in part has happened unto Israel until the fullness of the Gentiles be come in. We read in verse 25, Because, my brothers, I do not want you to ignore this mystery. Afin que vous ne vous en fassiez pas à croire, c'est qu'il est arrivé de l'endurcissement en Israël dans une partie, jusque-là ce que la plénitude des gentils soit entrée. A mystery in the New Testament is quite an important concept. It's a secret that has been hidden from past generations but is now revealed to us. Dans le Nouveau Testament, le mystère est un concept important. C'est un secret qui est caché aux générations passées et qui est maintenant révélé. In Old Testament times, salvation was largely restricted to the Jews, but now something wonderful has happened. À l'époque de l'Ancien Testament, le salut était largement réservé aux Juifs, mais aujourd'hui, quelque chose de merveilleux est arrivé. Blindness in part has happened to the Jews. Les Juifs ont été en partie aveuglés. God in his sovereignty and justice has blinded them so that they cannot see that Jesus is the Messiah. Dieu dans sa souveraineté, dans sa justice, les a aveuglés de sorte qu'ils ne peuvent pas voir que Jésus est le Messie. Thankfully, it's only been in part that they have been blinded, so that there are some Jews, like Peter and Paul, who have been saved around through the centuries. Since then, there's always been a few Jews saved by God's grace. Heureusement, ce n'est qu'en partie, et cela ne concerne que certains Juifs. Comme Pierre et Paul ont été sauvés, et au fil des siècles, depuis les apôtres, il y a toujours eu quelques conversions parmi les Juifs. The Jews as a whole, the majority of them, rejected Jesus, and God has instead filled His Church with Gentile converts. Les Juifs, dans leur ensemble, ont rejeté Jésus, et Dieu a rempli l'Église de gentils. But there is in that verse, verse 25, a very important word. It's the word until. The blindness which has come upon the Jews is only until the fullness of the Gentiles be come in. L'aveuglement qui s'est abattu sur les Juifs ne dure que jusque ça, ce que la plénitude des gentils soit entrée. The apostle is obviously envisaging that a day is going to come when this will change. L'apôtre envisage un jour où tout cela changera. When the fullness of the Gentiles will have been brought in, that is, a large number of them being converted, then something new will happen, verse 26, and so all Israel will be saved. At this point, many commentators suddenly and inexplicably take Israel to mean the church composed of Gentiles and a few Jews When in all the other references in Romans 9 to 11, Israel means ethnic Israel. Surely this is very bad exegesis. Unless there is overwhelming reason for it, Israel should be taken to mean what it means in the rest of the chapter, and indeed in this whole section, Romans 9 to 11. So here in this verse there is a clear prophecy that so many Jews will be saved that it can be said that all Israel will be saved. Just as it was previously said that they, that is Israel, have been cast away, although a remnant was saved, so now it is said that all Israel shall be saved. This of course does not mean that every single Israelite will be saved, but that so many of them will be saved that it can be said that all Israel is saved. Bien sûr, cela ne signifie pas que chaque individu israélite sera sauvé, mais plutôt qu'Israël sera sauvé dans son ensemble au point qu'on puisse dire toute Israël sera sauvée. And it is important to emphasize too that they can only be saved by exercising faith in Christ. Et il est également important de souligner qu'ils seront sauvés en exerçant la foi en Jésus-Christ. They will not continue in unbelief. There is only one way of salvation for Jews and Gentiles. As the scripture says, there shall come out of Sion a deliverer who shall turn away ungodliness from Jacob. Verse 26. This Deliverer is, of course, the Lord Jesus Christ, who, by his Spirit, turns sinners away from their ungodliness, granting repentance at last to the Jews, indeed the majority of the Jews, as well as the Gentiles. This Deliverer is, of course, the Lord Jesus Christ, who, by his Spirit, turns away sinners from their iniquity, granting at last repentance to the Jews, in fact, to the majority of Jews, as well as to the good people. The Jews are beloved for their father's sakes. Les Juifs sont bien aimés à cause des pères. This same theme is continued in the next verse, verse 27, and the them there refers to those in that verse, as well as the enemies of the following verse, that them and the enemies can only refer to the ethnic Jews. Verses 27 and 28, for this is my covenant unto them, the Jews, when I shall take away their sins. As concerning the gospel, they, the Jews, are enemies for your sakes, but as touching election, they are beloved. They, the Jews, are beloved for their father's sakes. We read verses 27 and 28. And this is the covenant that I will make with them when I cast away their sins. They are certainly enemies in relation to the Gospel because of you, but they are well loved in relation to the election because of the fathers. Why give to Israel in verse 26 a different meaning from the them and the enemies of verses 27 and 28? God made his covenant with Abraham and it's a covenant of grace, all of grace, and therefore an eternal covenant. Similarly, God's covenant with Moses and with Israel was a covenant of grace. Yes, the Jews were cast away for a time, but God then returns to them. Oui, les Juifs ont été rejetés pendant un certain temps, mais Dieu revient ensuite vers eux. They still have a part to play, or a part within, the plan of God's election. Ils ont toujours une place dans le plan de l'élection de Dieu. The Jews became enemies in order that the Gospel might reach the Gentiles. but God's election still remains. It's a wonderful truth that we have in verse 28. The Jews in Paul's day and the Jews today are beloved for their father's sake. God loves them for their father's sake. God still has a purpose of mercy for the Jews. And verse 29 is wonderfully reassuring for the gifts and calling of God are without repentance. God bestowed his gifts and calling upon Israel, and they're still unique in God's eyes. He hardened them for a time because of their unbelief, but they are still special to him. He was here promising the restoration of Israel to a central place in his church. Now thinking of this future day, Paul explains that the Gentiles in Rome were enemies in the past because of their unbelief in God, But now they have obtained mercy through the Jews' unbelief. In verse 31, even so have these also now not believed through your mercy that they may also obtain mercy. We are to have a special concern and love in our hearts for the Jews and particularly to seek their salvation. Devant avoir dans nos coeurs une préoccupation et un amour particulier pour les juifs, et rechercher leur salut. Thinking of these things and looking forward to the day when his kinsmen according to the flesh will be grafted in to the olive tree of the church, Paul breaks out into a doxology. En pensant à ces choses et en attendant le jour où ses frères selon la chair seront à nouveau greffés sur l'olivier de l'église, Paul se lance dans une doxologie. He says in verses 33 to 36, O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, his ways past finding out! For who hath known the mind of the Lord, and who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Verses 33 to 36. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose for the Jews. God is working out his plan of salvation and God still has a great purpose Bien que l'apôtre regrette que les Juifs soient pour l'instant incrédules, son cœur est rempli de joie lorsqu'il pense aux jours futurs où les Juifs, en tant que peuple, se convertiront et accepteront leur Messie. Now, not all Reformed theologians would agree with this interpretation of Romans 11. Tous les théologiens réformés ne s'accorderont pas avec cette interprétation de Romans 11. For example, Stuart Elliott, in his commentary on Romans, the gospel as it really is, argues that there's no special promises for the Jews. In his classic systematic theology, Louis Berkow writes of Christ that he does not hint at any prospective of the Jewish people. But is that really true? In point of fact, there are several places where Jesus indicates that there's a blessed day ahead for the Jews. For example, he says in Luke 21 verse 4, Jerusalem shall be trodden down of the Gentiles until the time of the Gentiles be fulfilled. For example, our Lord says in Luke 21 verse 4, Jerusalem shall be trodden down of the Gentiles until the time of the Gentiles be fulfilled. The until implies that there's a time coming when Jerusalem will no longer be trodden underfoot by the Gentiles or the Muslims. It implies that there's a time of blessing coming for Jerusalem and the Jews. Another important statement of Jesus also implies the conversion of the Jews. Jesus mourns over the Jews and weeps because he can see the judgment that is going to come upon them because of their rejection of him and their crucifying of him. But he also speaks of a coming day when their attitude will be totally different. In Matthew 23, verses 37 to 39, he says, He mourns, O Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee. How often would I have gathered thy children together as a hen gathereth her chickens under her wings, but he would not. Behold, your house is left unto you desolate. For I say unto you, he shall not see me henceforth till he shall say, blessed is he that cometh in the name of the Lord. We read in Matthew 23, verses 37 to 39. Jerusalem, Jerusalem, which kills the prophets and which tramples what you have been sent. How many times have I wanted to gather your children, as the hen gathers her chicks under her wings, and you have not wanted it. Here, your house will become deserted, because I tell you that from now on you will no longer see me, until you say, Blessed be the one who comes in the name of the Lord. Here Jesus is looking forward to the conversion of the Jews and the day when they will bless him. Jésus s'attend ici à la conversion des Juifs et au jour où ils le béniront. He will not return again until the majority of the Jews will repent and believe and rejoice in his coming. Il ne reviendra pas avant que la majorité des Juifs ne se repentent, ne croient en lui et ne se réjouissent de sa venue. So while it's true that at the present time, straight as a gate, narrow is the way that leadeth to life, and few there be that find it, Matthew 7, 14. Yet many of Christ's parables speak of better days ahead. In the parable of the leaven, Christ speaks of his kingdom spreading till the whole world is leavened or Christianized. In the parable of the mustard seed, he implies that the church will not remain a tiny minority, but will become a great tree so that the birds of the air will come and nest in its branches. In the parable of the mustard seed, his teaching implies that the church will not remain a small minority, but that it will become a great tree so that the birds of heaven will come to live in its branches. Jesus compares the Jews to a fig tree planted in a vineyard. The owner comes to the gardener saying, behold, these three years I come seeking fruit of this fig tree and find none. Cut it down, why cumbereth at the ground, Luke 13, 7. Le propriétaire vient dire au jardinier, voici, il y a trois ans que je viens chercher du fruit en ce figuier et je n'y trouve point. Coupe-le, pourquoi occupe-t-il inutilement la terre, Luke 13, verset 7. For three years, Christ labored among the Jews, but he saw very little fruit. In Luke 13, verses 8 to 9, the answering said unto him, Lord, let it alone this year also, till I shall dig about it and dung it, and if it bear fruit well, and if not, Then after that, cut it down. So Christ the mediator is interceding for the Jewish fig tree. It was spared until AD 70. And many Jews were saved, but the general rejection of the Messiah continued till the Jewish tree was cut down. However, the stump of the tree remained in the ground just like Nebuchadnezzar's stump in Daniel 4. Jesus then makes reference to the fig tree again when talking about the events just before his second coming. He says in Matthew 24, verses 32 to 33, now learn the parable of the fig tree. When the branch is yet tender and put forth leaves, you know that summer is nigh. So likewise ye, when you shall see all these things, know that it is near and at the door. When the stump of God's fig tree begins again to sprout and put forth leaves, the return of Christ is approaching. Lorsque la souche du filier de Dieu recommence à germer et à produire des feuilles, le retour de Christ est proche. Again, the implication is that the Jews will be saved and become a fruitful tree in the vineyard of the Lord. Encore une fois, l'implication qui se trouve ici, c'est que les Juifs seront sauvés et deviendront un arbre fructueux dans la vigne du Seigneur. Now turning to look at an Old Testament passage, Ezekiel 37, There are many Old Testament passages which can be seen as dealing with the restoration of Israel. One of these is Ezekiel 37, which speaks about the valley of dead bones. Here the prophet Ezekiel is given an amazing vision. He's taken by the spirit into a valley that was full of dead bones. He had to walk among these bones and to be convicted of the dire reality of the situation. He had to walk among these bones to be convinced of the terrible reality of this situation. There were very many bones and they were very dry. What a horrible sight, all these skeletons around. Then Ezekiel is asked a question, can these bones live? Surely the answer is obvious, common sense says no. But the prophet wisely answered, O Lord God, thou knowest. And then God explains to him, verse 11, Son of man, these bones are the whole house of Israel. Behold, they say our bones are dried. Our hope is lost. We are cut off in our parts. And God explains this in verse 11. Son of man, these bones are the whole house of Israel. Behold, they say, our bones have become dry, and our wait is lost. It is indeed our fault. Israel is in captivity in Babylon, Jerusalem has been destroyed, the temple is burnt with fire, and the promised land is empty of people. Surely Israel is cut off and her hope for the future is lost forever. Then Ezekiel is given a strange command. He's told, verses 4 and 6, prophesy upon these bones and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones, behold, I will cause breath to enter into you, and you shall live. And I will leave sinews upon you, and I will bring up flesh upon you, and cover you with skin, and put breath in you, and you shall live. And ye shall know that I am the Lord. We read verses 4 to 6. He prophesied on these waters and said to them, So the prophet is to proclaim God's word to the heap of bones. Then, as Ezekiel was prophesying, we're told, verses 7 and 8, there was a noise. Behold, a shaking. Bones came together, bone to bone. And I beheld, and low sinews and flesh came upon them. Skin covered them, but there was no breath in them. What a strange, remarkable sight that must have been. What a remarkable spectacle, even breathtaking it must have been. All around the valley, bones are moving, finding other bones, sinews and flesh are growing on them, skin is covering the bones. So now there's a valley full of, not skeletons, but dead bodies. All around the valley, bones are moving, The prophet is now commanded, verse 9, prophesy unto the wind, prophesy, son of man, and say to the wind, thus saith the Lord, come from the four winds, O breath, and breathe upon these slain that they might live. Remember that the word for breath, wind, and spirit in Hebrew is the same, the word ruach. Now Ezekiel tells us, so I prophesied as he commanded me and the breath came into them and they lived and they stood up on their feet an exceeding great army. Verse 10. So God's Spirit came upon them, causing a wonderful resurrection. What a sight this must have been for the Prophet, thousands of soldiers ready for battle. The vision is then explained to the prophet. In verses 12 to 14, Behold, O my people, I will open your graves and cause you to come up out of your graves and bring you into the land of Israel. And ye shall know that I am the Lord when I have opened your graves, O my people. and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and I shall place you in your own land. Then ye shall know that I, the Lord, have spoken it and performed it, saith the Lord. We'll read verse 12 to 14. Though at that specific point in time the situation seemed hopeless, yet God was going to do something wonderful. Bien que à ce moment précis la situation semblait désespérée, Dieu allait pourtant faire de grandes choses. Israel was going to be spiritually resurrected, return to their own land and become a mighty army for God. Israël devait être spirituellement ressuscité, revenir sur sa terre et devenir une armée puissante pour Dieu. After 70 years, the Jews did return. The temple was rebuilt on a much more modest scale, and eventually the walls of Jerusalem were rebuilt. But it was only a few Jews that returned from the captivity. Their enemies said of them, what do these feeble Jews, Nehemiah 4, verse 2. God helped them, but there was no sign of a great mighty army. They struggled on, dominated by the great powers around them, the Persians, the Greeks, and the Romans. So how was this passage fulfilled, or how will it be fulfilled? Since the days of Ezekiel, there has been no mighty resurrection of the Jews or great armies standing up for God. Now replacement theologians spiritualize it and say it refers to the Christian Church. And yet there is a specific reference here to the Jewish people, to their captivity, and to them returning to their own land. God says in verse 21, Behold, I will take the children of Israel from among the heathen, whether they be gone, and will gather them on every side and bring them to their own land. Surely no one can consider the history of the Jews over the last 2,000 years and fail to see the special purpose special hand of God in these people." Pilate was reluctant to execute Jesus, knowing that Jesus was innocent of the charges brought against him by the Jews, but he could see that the Jews wanted rid of Jesus. Pilate hesitated to execute Jesus, knowing that he was innocent of the accusations against him by the Jews. But the latter wanted to get rid of Jesus. In Matthew 27, verse 25, Then answered the people and said, His blood be on us and upon our children. In Matthew 27, verse 25, we read, And all the people answered, saying, Let his blood be on us and on our children. In 1870, the Romans destroyed Jerusalem and burnt and destroyed the temple. They massacred millions of Jews and sold the rest as slaves. For the next 2,000 years, the Jews have been hounded from country to country. They were horribly persecuted by the Roman Catholic Inquisition. They were subjected to vicious pogroms by the Russians. Six million Jews were killed by the Nazis and everywhere they were hated. They were horribly persecuted by the Roman Catholic Inquisition. They were subjected to vicious programs by the Russians. Six million of them were killed by the Nazis. Everywhere they were hated. Anti-Semitism is universally common even to this present day. Anti-Semitism is universally common even today. Yet the Jews have survived and kept their special identity. Furthermore, contrary to all historical precedent, they have been settled again in their own land and already 8 million of them, that's half the Jews in the world, have returned to the land of Israel. There in the land of Israel or Palestine, they've been surrounded by numerous powerful hostile armies, Egypt, Syria, Jordan, Iraq, Iran, which from the day of their independence in 1948, have constantly and repeatedly attacked them, yet the Jews have survived. And not only have the Jews survived, but they've become the superpower of the Middle East. And not only did the Jews survive, but they became the superpower of the Middle East. How could this happen apart from the hand of God upon them for good? But we're still awaiting the conversion of the Jews as a people. In 1948, there were some 30 Jews, Christian Jews, in the land of Israel. Today, it's reckoned that there are some 30,000 Christian Jews, and this number is increasing exponentially. We're looking for God to do even more. We're waiting for the Lord, as it were, to raise up from the dead and convert them to himself into a mighty army to evangelize the world. But is this idea of the conversion of the Jews an odd view held by a few strange people? To the contrary, it was by far the commonest view amongst Orthodox theologians from the time of the Reformation until the 20th century. The Westminster standards are the great standards of the Presbyterian Church and were produced by the Westminster divines of the 17th century. The answer to question 191 of the larger catechism is very informative. The answer to question 191 of the Great Catechism of Westminster is very instructive. In dealing with the Lord's Prayer, the question is asked, what do we pray for in the second petition? The answer is given as follows. The second petition, which is, thy kingdom come, acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray that the kingdom of sin and Satan may be destroyed. The gospel propagated throughout the world. The Jews called. the fullness of the Gentiles brought in, the church furnished with all gospel officers and ordinances purged from corruption, countenanced and maintained by the civil magistrate, that the ordinances of Christ may be purely dispensed and made effectual to the conversion of those who are yet in their sins, and the confirming, comforting, and building up of those who are already converted, that Christ will rule in our hearts here, and hasten the time of his second coming, and are reigning with him forever, and that he would be pleased to exercise the kingdom of his power in the world as may best conduce to these ends. So we read the answer to question 191 of the Great Catechism. In the second request, which is, may your reign come, recognizing ourselves and all humanity to be by nature under the domination of sin and Satan. We pray that the kingdom of sin and Satan may be destroyed and the Gospel spread throughout the world, that the Jews be called and that the plenitude of the good be introduced, that the Church be endowed with all the officers and ordinances of the Gospel, purged of corruption, protected and supported by the civil magistrate, that the ordinances of Christ may be purely dispensed and made effective for the conversion of those who are still in their sin, and to confirm, console and re-edify those who are already converted, So from this it is plain that the Presbyterian standards, the standards of this church, envisage the calling, the effectual calling and conversion of the Jews. Il est donc clair que les standards presbytériens envisagent l'appel efficace sous la conversion des juifs et la plénitude des gentils. And these Presbyterian standards involve the fullness of the Gentiles, which means the conversion of many Gentiles as a result flowing from the Jews' conversion. We should pray for, work for, and expect the conversion of the majority of Jews to Christ before the Second Coming. And this is foretold in many Old Testament passages. For example, in Zechariah. In Zechariah 12, verse 10, it says, and I will pour out upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications. And they shall look upon me whom they have pierced. and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one is in bitterness for his firstborn. So here again, we have another prophecy of the Jews being converted. Here again, we have a prophecy of the conversion of the Jews. Thank you for listening. Thank you for listening. Dear friends, as always, you know the mechanism. Are there any questions? If there are any questions, you can ask them. Luc, you can turn it off.