The second great event, which, according to the common faith of the Church, is to precede the second advent of Christ, is the national conversion of the Jews.
First, that there is to be such a national conversion may be argued, —
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From the original call and destination of that people. God called Abraham and promised that through him, and in his seed, all the nations of the earth should be blessed. He entered into a solemn covenant with him engaging to be his God and the God of his posterity to the latest generations; and that they should be his people. These promises have been hitherto fulfilled; God preserved the Hebrews, although comparatively few in numbers amid hostile nations, from destruction or dispersion until the promised seed of Abraham appeared and accomplished his redeeming work. This is an assurance that the other promises relating to this people shall be fully accomplished.
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The second argument is from the general drift of the Old Testament concerning the chosen people. Those prophecies run through a regular cycle often repeated in different forms. The people are rebuked for their sins and threatened with severe punishment; when that punishment has been inflicted, and the nation brought to repentance, there uniformly follow promises of restoration and favour. Isaiah predicted that for their idolatry the people should be carried into captivity, but that a remnant should be restored to their own land, and their privileges secured to them again. Joel and Zechariah predicted that for their rejection of the Messiah, they should be scattered to the ends of the earth, but that God would bring them back, and that his favour should not be finally withdrawn from them. Thus it is with all the prophets. As these general predictions are familiar to all the readers of the Bible, they need not be specified.
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There are in the Old Testament express predictions of their national conversion to faith in Him whom they had rejected and crucified. Thus in Zechariah xii. it is said; “I will pour upon the house of David and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look on 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 that is in bitterness for his first-born.” This is to be a national conversion, for it is said “the land shall mourn” every family apart.
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The most decisive passage, however, bearing on this subject, one which may be taken “instar omnium,” is the eleventh chapter of the Epistle to the Romans. Paul had taught, (1.) That God had cast off the Jews as a nation because they as a nation, represented by the Sanhedrim, the High Priest, the scribes and the Pharisees, by their rulers of every class, and by the popular voice, had rejected Christ. “He came unto his own, and his own received him not.” Therefore, as a nation, God rejected them. (2.) This rejection, however, he here teaches, was not entire. There was “a remnant according to the election of grace” who believed in Christ and were received into his kingdom. (3.) This national rejection of Israel, as it was not entire, so neither was it to be final. It was to continue until the bringing in of the Gentiles. God had made a covenant with Abraham that his posterity should be his people; and “the gifts and calling of God are without repentance.” Therefore, although broken oft from the olive-tree for the present, they were to be grafted in again. (4.) Thus “all Israel shall be saved.” Whether this means the Jews as a nation, or the whole elect people of God including both Jews and Gentiles, may be doubtful. But in either case it is, in view of the context, a promise of the restoration of the Jews as a nation. There is, therefore, to be a national conversion of the Jews.
Second, this conversion is to take place before the second advent of Christ. This the Apostle teaches when he says, that the salvation of the Gentiles was designed to provoke the Jews to jealousy, verse 11; and that the mercy shown to the Gentiles was to be the means of the Jews obtaining mercy, verse 31. The rejection of the Jews was the occasion of the conversion of the Gentiles; and the conversion of the Gentiles is to be the occasion of the restoration of the Jews. On this point Luthardt says: “As our Lord (Matt. xxiii. 39) said: ‘Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord’ — so it is certain that, when Jesus comes, who will be visible to all the world, as the lightning which cometh out of the east, and shineth even unto the west, whom all eyes, even of those who pierced Him and all kindreds of the earth shall see (Rev. i. 7; Zech. xii. 10), — the Jews must have been converted and have become a Christian nation… . . And further when Peter (Acts iii. 19-21) exhorts to repentance and conversion until the times of refreshing from the presence of the Lord shall come; so it appears to be to me beyond all doubt that the conversion of Israel is to precede the Second Advent of Christ.”1