When we speak of ourselves as “the Remnant of Israel,” what do we mean? And what relationship does this have to the consummation of all things? *

Dan Johnson ** demonstrates how Scripture presents two different modalities of remnant identity, one being survivors of a time of judgment, the other being the seed from which God’s continuing purposes will be realized. Both of these perspectives are to be found in Romans 9 to 11. Johnson finds the earliest reference to the remnant as the seed and earnest of future blessing in the verb form used in Gen 7:23, “only Noach was left (vayisha’er akh noakh), along with those who were with him in the ark,” the term, vayish’er being elated to the term sh’erit (remnant).

 As Noach/Noah, his family, and the animals in the left with them in the Ark (as a remnant) were a sign of God’s continuing purpose for the earth, and instruments for its realization, so the eschatological remnant of Israel of Romans 9 to 11 is meant to be a sign, demonstration and catalyst of God’s continuing purposes for the Jewish people—a seed of good things to come. This is our calling.

In Romans, chapters nine to eleven, Paul speaks of two “fullnesses,” “the fullness of the nations” (11:25) and “the fullness of Israel” (11:12).

Paul calls Israel’s fullness greater than the fullness of the Gentiles. . . “How much greater will their fullness be?” [Ro 11:12]).

Therefore if the fullness of the Gentiles is associated with the Great Commission, the fullness of Israel, that “greater riches” (Ro 11:12, NIV) God will bring to pass, may be termed “the Greater Commission,” as this reality affects our Remnant responsibilities.

Because we are so used to operating out of an older paradigm, these concepts, and terms like “the Greater Commission” may come as a shock. However, these reflect biblical realities.            The Great Commission might more properly be termed “the Penultimate Commission,” for it is the magnificent prelude to something greater. The Greater Commission is our Remnant calling. God is calling us to prepare the way for the fullness of all Israel.

But are we listening? If we are nearing the pivotal juncture when the gigantic wheel of God’s purpose is turning toward the fullness of Israel, we cannot simply go on with business as usual, living by older paradigms. Our responsibility is as great as our privileges. ***

Our role in the consummation of things is crucial and pivotal. I don’t know about you, but this heats up my blood!

*  Stuart Dauermann, Seeds, Weeds, and Walking the High Wire: The Role of the Remnant – Embodying Israel’ s Destiny. Unpublished paper from the Hashivenu Forum (Hashivenu: Pasadena, CA, 2006).

**  Dan G. Johnson, "The Structure and Meaning of Romans 11." Catholic Biblical Quarterly, 46(1), 1984:91-103.

***   “Every one to whom much is given, of him will much be required; and of him to whom men commit much they will demand the more” (Lk 12:48),

The second phrase of the Lord’s Prayer, “Hallowed be Thy Name,” names what missional literature terms “the doxological motive,” for making Messiah known as a passion to see God glorified and worshiped. Contemporary scholars are nearly unanimous in emphasizing this to be the most powerful motive of all, able to drive us forward, and do it well.

In a related concept which Mark Kinzer and I highlighted in our flyer, “The Emerging Messianic Jewish Paradigm,” and not without controversy. We said this:

 Such outreach proclaims the Name of Jesus, not the neediness of Jews.

Sometimes mission approaches to the Jewish people include the assumption or even declaration of the emptiness and inadequacy of Jewish religious practice and faith. In contrast, the apostolic motivation for outreach to Jewish people was driven by the realization that in Yeshua, the long awaited Messiah had come.

 The oft-quoted passage, “There is no other name given among mortals by which we must be saved,” comes in a context where Peter and John were seeking to lift up the name of Jesus rather than put down the Jewish people: “for we cannot keep from speaking about what we have seen and heard” (Acts 4:12, 20). We would do well to imitate their example and lift up the name of Yeshua without denigrating the holy things already given to the Jewish people (see Romans 3:1-4; 9:1-5). *

Sam Horn helps to silence outcries against our call to leave off a preoccupation with Jewish “neediness” and instead uplift the name of Yeshua.

At the heart of Biblical revelation is God’s self-revelation to man. Part of what God chose to reveal in the Scriptures concerns His primary motive for the activities ascribed to Him in the words of the Book. That motivation can be summed up in the phrase, 

“God does what He does for the sake of His name.” God’s primary motive in the salvation of lost men is doxological, “for the sake of His name” (Isaiah 63:7-14; Acts 15:14; Romans 1:5).

The Scriptures reveal God’s primary motive in delivering His children from their troubles is “the sake of His name” (I Samuel 12:22; Psalm 106:8). God’s primary motive in showing mercy to sinning people is “the sake of His name” (Isaiah 48:9; Ezekiel 20:44).

 God’s primary motive in dealing with the wicked is “the sake of His name” (Exodus 9:14-16; Romans 9:17). Finally, God’s primary motive in His dealings with saved men is “the sake of His name” (I John 2:12; Acts 9:16). **

* Stuart Dauermann and Mark Kinzer, The Emerging Messianic Jewish Paradigm (2005).

** Sam Horn, “The Heart of Biblical Missions” on his website Sharper Iron. http://www.sharperiron.org/2006/10/05/the-heart-of-biblical-missions/ Accessed September 2007.

The Lord’s Prayer begins “Our Father.” 

Our first motivation for action is to call others to the depth of relationship with God we ourselves enjoy. A moment’s thought will prove that this is what energized the apostles.

Through their encounter with Messiah and their infusion with His Spirit, God had become so luminously real to them that they could not but tell others what they had seen and heard which had brought them to this joy, this power, this intoxication. 

Our first motivation should then be to share with others the vital relationship with God driving us. But what is our experience with God?  The early community of believers was awash in wonder.  Are we?  

Or are we practiced professionals, with a Bible verse and answer for anyone who asks us for a reason for the hope that is in us, while, to tell the truth, we’re out of touch with the God of hope.

I know that when I was in my forties, I had to repent of how my relationship with God had become peripheral to me, even while I was preoccupied with “ministry.” Can anyone relate?