MSJ 27/1 (Spring 2016) 161–86 ISRAEL’S REPENTANCE AND THE KINGDOM OF GOD Michael J. Vlach Professor of Theology The Master’s Seminary The exact timing of Jesus’ return and the kingdom of God is known only to God. Yet in His sovereignty God has determined that the return of Jesus the Mes- siah is closely linked with the repentance of national Israel. This article examines both Old and New Testament texts that reveal a close connection between Israel’s repentance and the coming kingdom of God. * * * * * Introduction This article examines the connection between national Israel’s repentance and the kingdom of God. The argument promoted here is that the kingdom’s coming to earth is connected with and contingent upon Israel’s repentance.1 God is sovereign over all matters, and His universal kingdom extends over all, yet He has determined that the arrival of the mediatorial kingdom2 on earth is connected with Israel’s turning from sin and unbelief. This position, that the kingdom’s timing is related to national Israel’s repentance, is not popular and is often rejected. For example, the amillennial theologian, Kim Riddlebarger states, “But the New Testament knows nothing of a kingdom offered and kingdom withdrawn according to the whims of unbelieving Is- rael.”3 Yet the biblical evidence for the kingdom’s arrival being related to Israel’s repentance is strong, with multiple passages in both testaments supporting it. This is an oft-neglected truth, even among those who affirm a future for national Israel. Yet it is an important part of the Bible’s storyline. 1 By contingency we mean that certain conditions must occur before an event can happen. 2 By mediatorial we mean the God-intended reign of man on earth for God’s glory fulfilling the rule and subdue mandate of Genesis 1:26–28. 3 Kim Riddlebarger, A Case for Amillennialism: Understanding the End Times (Grand Rapids: Baker, 2003), 103. 161 162 | Israel’s Repentance and the Kingdom of God Contingency and Nations (Jeremiah 18:1–11) Jeremiah 18 addresses the concept of contingency concerning God’s dealing with nations. This chapter reveals and emphasizes both God’s sovereignty and His varied responses to nations based on their actions toward Him: The word which came to Jeremiah from the LORD saying, “Arise and go down to the potter’s house, and there I will announce My words to you.” Then I went down to the potter’s house, and there he was, making something on the wheel. But the vessel that he was making of clay was spoiled in the hand of the potter; so he remade it into another vessel, as it pleased the potter to make (Jer 18:1– 4). The potter and clay analogy emphasizes God’s sovereignty and the Creator’s superi- ority and control over His creatures. This analogy is an important part of Paul’s ar- gument in Romans 9 where Paul explains God’s sovereignty with His saving pur- poses (Rom 9:20–23). Then the potter and clay analogy is related to Israel: Then the word of the LORD came to me saying, “Can I not, O house of Israel, deal with you as this potter does?” declares the LORD. “Behold, like the clay in the potter’s hand, so are you in My hand, O house of Israel. At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant it; if it does evil in My sight by not obeying My voice, then I will think better of the good with which I had promised to bless it. So now then, speak to the men of Judah and against the inhabitants of Jerusalem saying, ‘Thus says the LORD, “Behold, I am fashioning calamity against you and devising a plan against you. Oh turn back, each of you from his evil way, and reform your ways and your deeds”’ (Jer 18:5–11). Particularly important is the statement that God might declare calamity upon a nation, yet if that nation repents of its evil then God will “relent concerning the calamity” He predicted for that nation (vv. 7–8). In other words, if a nation repents, God will not bring the predicted judgment upon that nation at that time. Likewise, God might speak of blessing for a nation, yet if that nation does evil in God’s sight, then God will not bring blessing. So then, by God’s sovereign design the response of a nation can influence God’s dealings with that nation. As Toussaint observes in regard to Jeremiah 18, “Here the response of a nation to God’s prophecy may affect its future.”4 One clear example of this principle is found in Jonah. The prophet Jonah proph- esied that Nineveh would be destroyed in forty days—“Yet forty days and Nineveh will be overthrown” (Jon 3:4). But the people of Nineveh and their king “believed in 4 Stanley Toussaint, “The Contingency of the Coming of the Kingdom,” in Integrity of Heart, Skill- fulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, eds. Charles H. Dyer and Roy B. Zuck (Grand Rapids: Baker, 1994), 225. The Master’s Seminary Journal | 163 God” and repented (Jon 3:5–9). As a result, God relented concerning his judgment upon them: “When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jon 3:10). Judgment was predicted for Nineveh in forty days, yet Nineveh repented and justice was delayed. Compare the principle in Jeremiah 18 with what occurs in Jonah 3: Jeremiah 18:8: “if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it.” Jonah 3:10: “When God saw their [Nineveh’s] deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jon 3:10). This is a case where national repentance connected with a major city (Nineveh) de- layed God’s judgment. On multiple occasions the OT prophets declared that national repentance on Israel’s part would bring kingdom blessings and reinstatement to the blessings of the Abrahamic covenant: Leviticus 26:40–45: “If they [Israel] confess their iniquity . .” “Then I will remember my covenant with Jacob . and I will remember the land.” Jeremiah 3:12–18: “‘Return, faithless Israel,’ declares the LORD . .” “Then I will give you . (shepherds to feed, prosperity in the land, God’s presence, nations coming to Jerusalem, unification of Israel)” 2 Chronicles 7:13–14: “If . My people . humble themselves and pray and seek My face and turn from their wicked ways . .” “then I will hear from heaven, will forgive their sin and will heal their land.” Note the cause and effect relationship above. If Israel repents then God blesses Israel. These passages assume Israel’s disobedience and consequences for covenant be- trayal. But hope exists. If Israel repents then kingdom blessings will arrive and a reversal of negative circumstances will occur. This includes spiritual salvation and physical prosperity, including the land. 164 | Israel’s Repentance and the Kingdom of God The concept of contingency resurfaces again in Jeremiah 4:1–2, but this time concerning what Israel’s repentance means for the nations. Israel’s repentance will lead to blessings for the nations: “If you will return, O Israel,” declares the LORD . .” “then the nations will bless themselves in Him, and in Him they will glory.” This reaffirms the truth of Genesis 12:2–3 and 22:18 that God’s plans are mediated through the nation Israel, but they also extend to Gentile nations. God’s blessing of Israel results in the blessing of the world (Isa 27:6). So Israel needs to know that their obedience or disobedience affects others as well as themselves. In this case Israel’s repentance can lead to blessings for the nations. This is something Paul explicitly states in Romans 11:12, 15 where Israel’s belief leads to greater blessings for the world: Now if their [Israel’s] transgression is riches for the world and their failure is riches for the Gentiles, how much more will their [Israel’s] fulfillment be! (Rom 11:12). For if their [Israel’s] rejection is the reconciliation of the world, what will their [Israel’s] acceptance be but life from the dead? (Rom 11:15). Contingency and the Kingdom (Leviticus 26) Leviticus 26 discusses the relationship between the Abrahamic and Mosaic cov- enants and predicts consequences to Israel for both obedience and disobedience. This chapter also reveals how Israel can once again experience the blessings of the Abra- hamic covenant after judgment and dispersion. Verses 1–13 promise blessings for obedience. If Israel obeys God’s command- ments the people will be blessed in every way. They will experience national pros- perity including abundant rain and harvests. The people will not fear wild animals or hostile people groups. They will also enjoy God’s special presence—“I will also walk among you and be your God, and you shall be My people” (26:12).