A comparison of the plagues that fell on Egypt at the time of the

Exodus, with those that fall on the earth in the day of the Lord as recorded

in the Revelation, will make it clear, that here, in this period, must the

fulfilment of the return of the remnant be looked for.

Following the close of Isaiah 6, we learn that the name of Isaiah's son

was Shear -jashub, 'The remnant shall return' (Isa. 7:3), words which are

repeated in 10:21 and explained as being 'the remnant of Jacob'.

When writing Romans 9 to 11, and dealing with the problem caused by

Israel's faithlessness, Paul places 'the remnant' which existed in the most

difficult times, over against 'all Israel' that shall ultimately be saved.

The example of Elijah is given to encourage hope along this line, for he felt

that he only was 'left', 'but what saith the answer of God unto him?  I have

reserved to Myself seven thousand men, who have not bowed the knee to the

image of Baal', and the apostle's inference is that 'even so then at this

present time also there is a Remnant according to the election of grace'

(Rom. 11:4,5).

The apostle associates the great doctrine of Election with this

Remnant, as though he would say, while there is a sphere in which human

liberty of choice is allowed to operate, God is not going to allow human

freedom of choice to jeopardize the purpose of the ages, the elect remnant

preserves the line and assures the end.  Eight souls assured the continuance

of the Race in the days of Noah.

First Proposition

God's promise has not been broken by the failure and rejection of the

bulk of Israel (6 -13):

The children of Abraham (7 -9).

Everything depends upon what we understand by 'Israel'.  We have

Abraham's children, Ishmael and Isaac, but in Isaac the seed was

The children of Isaac (10 -13).

The purpose of God according to election was signally manifested

in the choice of Jacob, and the rejection of Esau.

Second Proposition

God is therefore just when He shows mercy on some, and allows others to

go the natural road to perdition.  This is later proved by the argument

from 'the same lump' (14 -21):

As to Mercy.  -- This prerogative is claimed by God Himself in

Exodus 33:19.

As to Hardening.  -- This is written large in His dealings with

Pharaoh, but should be balanced with the repeated statement that

Pharaoh hardened his own heart, until there was no turning back.

Third Proposition