israel and the nations: an essay in biblical theology - Tyndale House

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304 TYNDALE BULLETIN 43.2 (1992) (3) The third New Testament reference to the tribute of the nations serves to bring this study to an appropriate conclusion. The inauguration of the New Order through the Christ event lies at the heart of Biblical theology. But New Testament eschatology while inaugurated, is not yet fully realised. The Church lives between the ‘already’ and the ‘not yet’, for the final consummation still lies in the future. As the New Testament looks to the future on the one hand it sees the nations as powers which will continue to oppose God and his Kingdom. Yet on the other hand the period between now and the end is also the period when ‘the gospel must first be preached to all nations’ (Mk. 13:10; cf. Mt. 24:14, and also 2 Pet. 3:9). 64 Finally, however, all nations come under God’s judgment (Mt. 25:31-46; Rev. 20:11-5). In its magnificent series of visions of the end times the Book of Revelation looks towards the time when ‘all nations shall come and worship thee’ (Rev. 15:4). In Revelation 14:6 John sees an angel ‘flying in midheaven, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and tongue and people’. The ingathering of the Gentiles, inaugurated by the Christ Event, begun in Jerusalem, carried out through the preaching of the gospel to all nations, reaches its culmination only at the final consummation. The Holy City, New Jerusalem, says John, has no need of sun or moon ‘for the glory of God is its light, and its lamp is the Lamb. By its light shall the nations walk; and the kings of the earth shall bring their glory into it. . .they shall bring into it the glory and honour of the nations’ (Rev. 21:23-6). Here is the final tribute of the nations. Though all that is unclean and false is excluded (Rev. 21:27), the kings of the earth bring their riches to Jerusalem. The passage is clearly based on Isaiah 60:1-11. 65 All that is best and finest in human society and human culture is not abandoned, but is redeemed and brought in to share the life of the Kingdom of God. As Caird 64See J.W. Thompson, ‘The Gentile Mission as an Eschatological Necessity’, RQ 14 (1971) 18-27; O. Cullmann argues that what is ‘restraining’ the Antichrist in 2 Thes. 2:6-7 is the world-wide preaching of the gospel. See O. Cullmann, ‘Le caractère eschatologique du devoir missionnaire et de la conscience apostolique de S. Paul: Étude sur le katechon(-o\n) de 2. Thess. 2:6-7’, RHPR 16 (1936) 210- 45. 65See H. Kraft, Die Offenbarung des Johannes (Tübingen, J.C.B. Mohr, 1974), 273.
SCOBIE: Israel and the Nations 305 comments, ‘Nothing from the old order which has value in the sight of God is debarred from entry into the new. . .The treasure that men find laid up in heaven turns out to be the treasures and wealth of the nations, the best they have known and loved on earth redeemed of all imperfections and transfigured by the radiance of God’. 66 Although the Old Testament theme of the eschatological Tribute of the Nations appears in these three quite different contexts nevertheless it may be claimed that, as is the case with all the interconnected themes considered in this study, there is an underlying unity in the midst of diversity, for these references are all consistent with the overall Biblical Theology of Israel and the nations. 66G.B. Caird, The Revelation of St. John the Divine (London, Adam & Charles Black 1966) 279. Cf. G.R. Beasley-Murray, The Book of Revelation (Grand Rapids, Eerdmans 1978) 328-9. Commenting on this text, O.R. Johnston, ‘God and the Nations’, ERT 1 (1977) 89, notes that John’s vision ‘is not that of a city of identical inhabitants, but rather a richly variegated community. . .’
Page 1 and 2: Tyndale Bulletin 43.2 (1992) 283-30
Page 3 and 4: SCOBIE: Israel and the Nations 285
Page 21: SCOBIE: Israel and the Nations 303

israel and the nations: an essay in biblical theology - Tyndale House

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