1 Romans 11:1-10 God's Faithful Remnant of Israel Paul Asks The

Total Page:16

File Type:pdf, Size:1020Kb

1 Romans 11:1-10 God's Faithful Remnant of Israel Paul Asks The 1 Romans 11:1-10 God’s Faithful Remnant of Israel Paul asks the question did God reject his people? And he answers it by ‘no means’ and in verse 2 he says ‘God did not reject his people’. In Chapter 11, the main theme is that Israel has not been rejected by God forever. God clearly has a plan for Israel. They are his chosen people: “For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.” Deuteronomy 7:6 In the Old Testament even when Israel rejected God, God in his grace has always provided a faithful God fearing remnant. He has never rejected his people totally – even when they deserved it! Moses and Joshua were a faithful remnant of God fearing Jews in the nation of Israel during the Exodus. Even in the times when Israel rejected God and were held in captivity, God in his grace provided a faithful remnant. Jews like Esther, Mordecai, Ezekiel, Daniel, Shadrach, Meshach and Abednego. It was the faithful remnant that returned from captivity under Ezra and Nehemiah. Paul uses the example of Elijah who was a faithful remnant, Elijah thought that he was the only God fearing Jew left, “…Then a voice said to him, “What are you doing here, Elijah?” 14 He replied, “I have been very zealous for the Lord God Almighty. The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.”15 The Lord said to him, “Go back the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram. 16 Also, anoint Jehu son of Nimshi king over Israel, and anoint Elisha son of Shaphat from Abel Meholah to succeed you as prophet. 17 Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu. 18 Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and whose mouths have not kissed him.” 1 Kings 19:13-18 We see in this passage that God by his grace had reserved a faithful remnant of 7,000. As we go through the Old Testament, rather than God rejecting the Jews, which he had every right to do, God by his grace has always left a faithful remnant of Israel. “God's character, as it is revealed in scripture, shows him to have an unwavering commitment to his people Israel despite their own rebellion against him.” Thielman, ECNT Romans 2 This was exactly the same at the time of Jesus Christ, we are told in Luke about Zechariah and Elizabeth, “Both of them were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly.” Luke 1:6 They - like John the Baptist - were a faithful remnant of Israel. Likewise, we are told about Simeon and Anna at the time when Jesus was taken to the temple, 8 days after his birth. We read this on Christmas Eve, “Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him.” Luke 2:25 “She (Anna) never left the temple but worshiped night and day, fasting and praying. 38 Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.” Luke 2:37-38 Paul illustrates this concept of God not rejecting his people Israel by referring to his own example, ‘I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin’. Paul is totally Jewish – through and through! “…circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; 6 as for zeal, persecuting the church; as for righteousness based on the law, faultless.” Philippians 3:5-6 Yet he is also a Christian. Paul is an excellent example of God’s faithfulness. God will always be reaching out to his chosen people - freely by his grace. Paul is referring to himself as a remnant. What was true in the Old Testament is also true in Paul’s time as he is writing to the believers in Rome. “For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.” Deuteronomy 7:6 We know that on the day of Pentecost, there were thousands of Jews in Jerusalem, “Now there were staying in Jerusalem God-fearing Jews from every nation under heaven.” Acts 2:5 After the Holy Spirit came God saved a faithful remnant of about 3000 Jewish people (Acts 2:41). God knew that there was going to be national unbelief in Israel; it was no surprise to him. Paul is referring to God’s knowledge of this in v7-10. There was the faithful remnant i.e. the elect but 3 the other majority of the Jews were hardened. God knew that Israel were going to rebel all along. This is what he said to Moses just before he died, “And the Lord said to Moses: “You are going to rest with your ancestors, and these people will soon prostitute themselves to the foreign gods of the land they are entering. They will forsake me and break the covenant I made with them.” Deuteronomy 31:16 God never gives up on his people. He is faithfully reaching out to them through his remnant. God is slow to anger and abounding in love to his people. God has not rejected his people in the Old Testament or the New Testament. By his grace, he has always left a faithful remnant. We are not going to talk about this today, but God also has a plan for his chosen people Israel in the future, “ and in this way all Israel will be saved.” Romans 11:26 He continues to have a faithful remnant today. God is still reaching out to his people faithfully. This is purely by his grace and merciful nature. I want to show you a testimony of a Jewish women, Ronit Shreyberg. This testimony is an excellent example of God’s faithfulness to his chosen people Israel. This testimony clearly shows God’s provision of an ongoing remnant to the Jews. Testimony Ronit Shreyberg So what is our response to this? How does that affect us? There are 7,153,065 Jews in the USA as of 2020. There are 75,350 Jews living in Washington State (Jewish Virtual Library.org). These are God’s chosen people, his treasured possession. Some of you may know Jews personally or have Jewish friends. If God’s heart is to see his people saved, we should have a similar heart! Be genuinely friendly Many Jewish people think religious Christians blame them for ‘killing Christ’. Jewish people need to see that we respect and love them, so whatever you do or say, do it or say it in love. Be grateful Don’t be afraid to tell Jewish people you are grateful to them as a people because their ancestors preserved the Bible you know and love. Let them know you appreciate them because they have helped you to come to know the God of Abraham, Isaac and Jacob. Furthermore, because of the New Covenant (Jer 31:31) you now also worship the Jewish Messiah! Be careful with your terminology Some of the terms we love as Christians conjure up images of idolatry and persecution in the imaginations of Jewish people. Instead of ‘Christ’, try using ‘Messiah’; try to talk about 4 ‘the Hebrew Scriptures’ instead of ‘the Old Testament’; also say ‘the Jewish people’ rather than ‘the Jews’ and ‘repent’ instead of ‘convert’. Be Messiah-centric! It is helpful to bring up the law (of Moses) and how we all fail to keep it. We need to remind our Jewish friend that God requires absolute and unswerving obedience to his law (Dt 28:1, 58, 59) and that this is not something we can achieve on our own – this is why God sent his Messiah, Jesus! We should point out that Jesus is the fulfilment of all that the Jewish prophets foretold: Christianity is Jewish in its origins. The following Messianic prophecies are not only helpful, surprisingly they are actually not well known by most Jewish people… Isaiah 7:14: The Messiah would be born of a virgin Micah 5:2: The Messiah will be born in Bethlehem. Isaiah 52:13-53:12: The Messiah is the Righteous Servant of God who would fulfil the role of High Priest by making intercession for transgressors (53:12) is also the sacrifice who, like the scapegoat on Yom Kippur (Lev 16:20-22), carries away sins (53:4,6,10,11,12) but that he would rise again from the dead (53:11). Psalm 22:1, 6-8, 16-18: The Messiah was to be forsaken, mocked and his hands and feet were to be pierced. Daniel 9:25, 26: The Messiah had to appear before Jerusalem and the temple would be destroyed.
Recommended publications
  • The Prophecy of Micah – a Ruler of a Remnant
    The Prophecy of Micah: A Ruler of a Remnant Micah 5:2-15 Preached by Pastor Jason Tarn to HCC on October 11, 2020 Introduction ❖ As November 3rd approaches, all of us are being inundated with news about the election. The headlines are nonstop – about what this or that candidate did or said, about who won this or that debate, about what’s at stake if this or that party wins. Some of you might be exhausted by all of that, and the last thing you want to hear is more election talk. But others might be wanting more – especially wanting to hear more from the church. That’s why some churches are doing a sermon series during this time of year, specifically focused on the election. ‣ As you can see, we’re not doing that here. We’re staying in our Micah series. Not because we’re necessarily against a topical series or sermon on the election. We don’t think it’s wrong to do. But we don’t think it’s necessary either. Because the Word of God itself is extremely relevant and has something to say to all the various contemporary issues we’re facing. There’s no need to pause our practice of walking through Scripture, listening to the inspired Word, as God has arranged it into books. So it’s our conviction that when we preach through books of the Bible, there is a divine wisdom guiding us and giving us a timely word in the text. ❖ Friends, I think you’ll see this point prove true in today’s text.
    [Show full text]
  • On Being the Remnant
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Andrews University Journal of the Adventist Theological Society, 24/1 (2013):127-174. Article © 2013 by Fernando Canale. On Being the Remnant Fernando Canale Seventh-day Adventist Theological Seminary Andrews University Seventh-day Adventists claim to be the remnant church of biblical prophecy. Following the historicist method of prophetic interpretation they see themselves as the end time remnant predicted in Revelation 12:17.1 Specifically, they see their movement meeting the identifying marks of the remnant in the book of Revelation. These marks include commandment keeping (12:17), having the testimony of Jesus (12:17), perseverance (14:12), having the faith of Jesus (14:12), and proclaiming the three angels’ messages (14:6-12).2 Adventists teach that one should keep all the commandments of God, believe in gift of prophecy manifested through the writings of Ellen White, persevere, have the faith of Jesus (the truths of the Bible that Jesus believed and taught), and preach the three angels’ message of Revelation 14:6-12 that prepares God’s people for the Second Advent.3 With the passing of time, however, some Adventists have become more hesitant about their identity as the remnant. Although they are aware of the identifying marks of the remnant, they find it increasingly difficult to understand what makes them the remnant and explain it to other Protestant 1 Gerhard Pfandl, “Identifying Marks of the End-time Remnant in the Book of Revelation,” in Toward a Theology of the Remnant, ed.
    [Show full text]
  • God's Purpose for Israel During the Tribulation
    Scholars Crossing Article Archives Pre-Trib Research Center May 2009 God's Purpose for Israel During the Tribulation Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "God's Purpose for Israel During the Tribulation" (2009). Article Archives. 122. https://digitalcommons.liberty.edu/pretrib_arch/122 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. GOD’S PURPOSE FOR ISRAEL DURING THE TRIBULATION Tom’s Perspectives by Thomas Ice I recently engaged in a debate (May 26, 2006) against preterist Gary DeMar on the topic of “The Great Tribulation: Past or Future?” One of the points I made in favor of the tribulation as a future time was that one of the biblically defined purposes for that seven-year period, as it relates to Israel, did not occur in the first century. So just what is God’s purpose for Israel during the tribulation? PURGING OUT THE REBEL One of the major Divine purposes for the tribulation in relation to Israel is the conversion of the Jewish remnant to faith in Jesus as their Messiah. This will take place throughout the tribulation, but by the end of the seven-year period the entire number of the elect remnant will become converted to Jesus. That number is likely a third of the Jewish people as noted in Zechariah 13:9.
    [Show full text]
  • Week 31: the Remnant of God in the World: Daniel
    1. Week 31: The Remnant of God in the World: Daniel 2. Recap & Preparing for CG: Daily Reading for Week: ● Esther 6-10, Psalm 54 ● Daniel 1-3, Psalm 55 ● Daniel 4-6, Psalm 56 ● Daniel 7-9, Psalm 57 ● Daniel 10-12, Psalm 58 ● Haggai 1-2, Psalm 59 ● Zechariah 1-4, Psalm 60 Resources for Week: ● Read Scripture Video: Daniel ● Read Daniel 7 3. Focus of our time together: To participate in an intense study on how to begin reading Jewish apocalyptic literature and to practice these hermeneutic skills together by taking a careful look at Daniel 7. 4. Weekly ground rule / goal / value: Goal: Our goal this week is to practice intellectual humility by laying our ideas and ​ presuppositions aside for a bit in order to explore truth in interdependent community. Participate in discussion with an intent to assist in the group’s shared exploration rather than either refusing to participate or trying to coerce the group to see things your way. 5. Connection and Unity Exercise (Mutual Invitation, 15 minutes): ​ Share your highs and lows from the week. 6. Opening Prayer: (10 minutes) Sit silently for three minutes. As you do, listen for any thoughts or pictures or ideas that go through your mind that may be inspired by the Holy Spirit. After this silent prayer, take a couple minutes to invite one another to share anything they may have heard. Then read this prayer aloud: Lord, grant us pure hearts and clear minds; Direct us in discerning what is good and true and beautiful; Guide us along the path of wisdom and lead us in the way of humility; We are frail and fallible creatures; Be near to us, Lord; Amen.
    [Show full text]
  • The Remnant Concept As Defined by Amos
    [This paper has been reformulated from old, unformatted electronic files and may not be identical to the edited version that appeared in print. The original pagination has been maintained, despite the resulting odd page breaks, for ease of scholarly citation. However, scholars quoting this article should use the print version or give the URL.] Journal of the Adventist Theological Society, 7/2 (Autumn 1996): 67-81. Article copyright © 1996 by Ganoune Diop. The Remnant Concept as Defined by Amos Ganoune Diop Institut Adventiste du Saleve France Introduction The study of the remnant concept from a linguistic perspective has revealed that this theme in Hebrew is basically represented by several derivatives of six different roots.1 Five of them are used in the eighth century B.C. prophetic writ- ings. The purpose of this article is to investigate the earliest prophetic writing, the book of Amos, in order to understand not only what is meant when the term “remnant” is used but also the reason for its use. We will try to answer the fol- lowing questions: What was the prophet Amos saying when he used this desig- nation (whether by itself or in association with patriarchal figures)? What are the characteristics of such an entity? What is the theological intention of the prophet? We have chosen this era because the eighth century prophets (Amos, Hosea, Isaiah, Micah) were messengers to God’s people at a crucial time in their his- tory. All of them were sent to announce a message of judgment. Without a doubt the eighth century was “the time of the end” for the northern nation of Israel.
    [Show full text]
  • Remnant-Dotproph
    REMNANT The prophetic writings of the eighth through fourth centuries BC portray descriptions of historical events in which the future existence of a distinct ethnic and geopolitical people named *“Israel” was often in question (e.g., aggression and destruction of Samaria and the northern kingdom in 734 BC and 722 BC, the threat against Jerusalem in 701 BC, and subsequent incursions against and deportations of Judeans in 605, 597, 586 and 581 BC) (see Israelite History). As the threat of either slavery or pogrom from other surrounding nations such as the Neo-Assyrian, Neo-Babylonian and Persian Empires was continually in the purview of the northern and southern kingdoms, the prophetic figures associated with Israel and Judah interpreted the concept of “remnant” both in negative and positive manners. There are five Hebrew lexemes that provide a semantic range associated with a “remnant theology” (ʾḥr [NIDOTTE 1:360–62; TDOT 1:207–12]; ytr [NIDOTTE 2:571–74; TDOT 6:482–91]; plṭ [NIDOTTE 3:621–26; TDOT 11:551–66]; śrd [NIDOTTE 3:1271–72; TDOT 14:215–18]; šʾr [NIDOTTE 4:11–17; TDOT 14:272–86]); the corresponding Greek lexemes in the LXX are leimma, hypoleimma, loipos and kataloipos. Beyond the lexical material, the idea of a remnant people can also be adduced through conceptual developments. The conceptualization of a people who are “left behind” has multiple connotative values that may range from positive or negative to suprahistorical or eschatological. The concept of remnant is directly associated with the various historical events that caused those in Israel and Judah to reinterpret who they were as a people of Yahweh.
    [Show full text]
  • The Salvation of the Remnant in Isaiah 11: 11-12
    The Salvation of the Remnant in Isaiah 11: 11-12 An Exegesis of a Prophecy of Hope and Its Relevance Today by Gerald Emem Umoren DISSERTATION.COM Boca Raton The Salvation of the Remnant in Isaiah 11: 11-12: An Exegesis of a Prophecy of Hope and Its Relevance Today Copyright © 2006 Gerald Emem Umoren All rights reserved. Dissertation.com Boca Raton, Florida USA • 2007 ISBN: 1-58112- 375-2 13-ISBN: 978-1-58112-375-3 PONTIFICIA STUDIORUM UNIVERSITAS A S. THOMA AQ. IN URBE - ANGELICUM - _________________________________________________ GERALD EMEM UMOREN THE SALVATION OF THE REMNANT IN ISAIAH 11:11-12 An Exegesis of a Prophecy of Hope and Its Relevance Today __________ DISSERTATIO AD LAUREAM IN FACULTATE S. THEOLOGIAE APUD PONTIFICIAM UNIVERSITATEM S. THOMAE IN URBE __________ ROME 2006 Vidimus et approbavimus Romae, apud Pont. Universitatem S. Thomae, Die 21, mensis Decembris, anni 2006. Moderator: Prof. R. P. Joseph Agius OP Censor: Prof. R. P. Bernardo Boschi OP Imprimatur Vicariatus Romae, die 22, mensis Decembris, anni 2006 Mons. Mauro Parmeggiani Prelato Segretario Generale ii TO My Biological and Religious Families AND TO All believers whose humble beginning proposes a future of hope iii TABLE OF CONTENTS ACKNOWLEDGEMENT ----------------------------------------------------- -xi LIST OF ABBREVIATION --------------------------------------------------- xiii THE MAP OF THE NEAR EAST -------------------------------------------- xv PREFACE------------------------------------------------------------------------xvi GENERAL INTRODUCTION --------------------------------------------
    [Show full text]
  • Phoenicia, Philistia, and Judah As Seen Through the Assyrian Lens
    Phoenicia, Philistia, and Judah as Seen Through the Assyrian Lens: A Commentary on Sennacherib’s Account of His Third Military Campaign with Special Emphasis on the Various Political Entities He Encounters in the Levant Thesis Presented in partial fulfillment of the requirements for the Master of Arts degree in the Graduate School of the Ohio State University By Paul Downs, B.A. Graduate Program in Near Eastern Languages and Cultures The Ohio State University 2015 Thesis Committee: Dr. Sam Meier, Advisor Dr. Kevin van Bladel Copyright by Paul Harrison Downs 2015 2 Abstract In this thesis I examine the writings and material artifacts relevant to Sennacherib’s third military campaign into the regions of Phoenicia, Philistia, and Judah. The intent of this examination is to investigate the political, ethnic, and religious entities of the ancient Levant from an exclusively Assyrian perspective that is contemporary with the events recorded. The focus is to analyze the Assyrian account on its own terms, in particular what we discover about various regions Sennacherib confronts on his third campaign. I do employ sources from later periods and from foreign perspectives, but only for the purpose of presenting a historical background to Sennacherib’s invasion of each of the abovementioned regions. Part of this examination will include an analysis of the structural breakdown of Sennacherib’s annals (the most complete account of the third campaign) to see what the structure of the narrative can tell us about the places the Assyrians describe. Also, I provide an analysis of each phase of the campaign from these primary writings and material remains.
    [Show full text]
  • The Remnant Old Testament
    The Remnant Old Testament Zak indicating hermetically. Is Lyndon always planned and immane when fortune some self-killer very assumably and isochronally? Dispersive Danny sometimes fulgurate any chronographs clearcoles unpitifully. But will we love israel and who told people, and the remnant old testament and in the commandments of both ways do you do with the remnant people Bible is remnant of old testament. Are grown in their remnant within the old testament to say, and audio element. Paul does not seen fit his ancient judaism and condemned in. Edom and make. Steve herzig is remnant prophecies, old testament application, no remnant of jesus healed all of abraham and wisdom. At remnant have a blessing among many accepted him day, old testament doctrine is the exchange of a coin in a golden springs of persons. Should be part of remnant. Can remnant will gather up. When the remnant. Those tribes who believe that remnant is why. Start should meet, remnant in our shepherds to deny the final remnant israel? As remnant and reload the old testament ecclesiology allow elijah had a command thee for the disobedience of the remnant came up the wages of. While the remnant if not. Babylon the church israel is not! God wants us by remnant study together as well as time. The old testament prophets of influence against them selves the case the testimony of the gentiles who gave instructions for these passages of the prophet courageously confronted this. And remnant theology nor pretentious to eat straw like to me, old testament and give birth to st.
    [Show full text]
  • Jeremiah Lamentations
    Notes & Outlines JEREMIAH LAMENTATIONS Dr. J. Vernon McGee JEREMIAH WRITER: Jeremiah, “the prophet of the broken heart” HIS LIFE: His book is partly autobiographical since he gave us so much of his personal history. 1. Born a priest in Anathoth, north of Jerusalem (1:1). 2. Chosen to be a prophet before he was born (1:5). 3. Called to the prophetic office while very young (1:6). 4. Commissioned (1:9, 10). 5. Began his ministry during the reign of King Josiah and was a mourner at his funeral (2 Chronicles 35:25). 6. Forbidden to marry because of the terrible times (16:1-4). 7. Never made a convert, and was rejected by his people (11:18- 21; 12:6; 18:18), hated, beaten, put in stocks (20:1-3), imprisoned (37:11-16), and charged with being a traitor. 8. His message broke his own heart (9:1). 9. Wanted to resign but could not (20:9). 10. He saw the destruction of Jerusalem and the Babylonian captivity, and was permitted to remain in the land by the captain of the Babylonian forces. When the remnant wanted to flee to Egypt, Jeremiah prophesied against it (42:15-43:3), was forced to go with the remnant to Egypt (43:6, 7), and died there. Tradition says that he was stoned by the remnant. HIS PERSONALITY: God chose this man, who had a mother’s heart, a trembling voice, and tear-filled eyes, to deliver a harsh message of judgment. The message that he gave broke his own heart.
    [Show full text]
  • 'A Remnant of Them Will Be Saved' (Rom 9:27)
    ‘A Remnant of Them Will Be Saved’ (Rom 9:27): Understanding Paul’s Conception of the Faithfulness 1 of God to Israel William S. Campbell University of Wales, Trinity Saint David, UK | [email protected] JJMJS No. 2 (2015): 79---101 Introduction The thesis of this paper is that, however imperfect at any period of history God’s people actually were, in Paul’s understanding a holy remnant in Israel was the means used by God via the Spirit to transmit the faith to the next generation, thus leading eventually to the consummation of his purpose. Though the term ὑπόλειμμα occurs only in Rom 9:27 in a citation from Isa 10,2 and λεῖμμα again in 11:5, the theme of the remnant is important in Romans, particularly in chapters 9–11. Primarily, it denotes God’s continuing purpose for Israel, despite the fact that “the rest”—i.e. those not part of the remnant—are unconvinced by Paul’s gospel. Any future for “all Israel” proceeds via “the remnant” to “the rest,” and any valid interpretation must do justice to both of these themes in Rom 9– 11. This is simply to assert that for Paul, the remnant’s purpose is to serve a saving function toward “the rest” of Israel, and not merely for the ἐκκλησία. There are two key aspects on which I will focus in this paper, firstly the role of the remnant in relation to the previous continuity of God’s faithful activity in history in relation to Israel, and secondly the relevance of this continuity for the ἐκκλησία of Jews and Gentiles.
    [Show full text]
  • The Remnant and the Adventist Church Ángel Manuel Rodríguez
    The Remnant and the Adventist Church Ángel Manuel Rodríguez The Remnant in Contemporary Adventist Thinking I. Introduction The concept of the remnant is very dear to Adventists and has played a significant role in our self-understanding, in our mission and in our message. There is an almost unconscious feeling among us that if we lose the idea of the remnant we would lose, as a church, our purpose, our reason for existence. The conviction that there is a particular divine reason for our presence in the world is an intrinsic part of the Adventist historical and religious heritage. Therefore it is with great concern that some observe a tendency to de-emphasize or ignore this fundamental self-definition. However, we recognize that there is always a need to re-examine what we believe in an attempt to make it relevant to our church and to contemporary society. Theological refinement is always welcomed as long as it does not become a threat to the message entrusted to the church. Here we will briefly look at the reasons for the discomfort that prevails in some areas with respect to the concept of the remnant as a self-designation for our church. Besides, we will look at the suggestions offered to replace this concept and to their strengths and weaknesses.[1] II. Reasons for the Apparent Crisis A. Contact with Other Christians Probably one of the most significant elements in the present discussion of the remnant concept in the Adventist Church has been the negative way other Christians have perceived us. Evangelicals did not consider us part of the evangelical world, or even Christians, because, among other reasons, our emphasis on the remnant gave them the impression that we perceived ourselves as the exclusive children of God, the only true Christians.[2] Under such pressure the natural human tendency would be to try to find ways to change that image and to persuade the accusers to believe that we are part of the Christian community.
    [Show full text]