Prayer Tents Bible References - Prayer Tents

REMNANT

That part of a nation, tribe, clan, or family which survives a divine catastrophe, whether natural (flood, famine, pestilence) or not (war, exile). This group forms the nucleus for the possible future rebuilding of the community. The remnant, therefore, functions within the theological framework of judgment and salvation.

In the OT remnant terminology (the stems šʾr, plṭ, mlṭ, ytr, and the nouns śārîḏ and ʾāḥarîṯ) appears more than 500 times in contexts indicating that this concept is rooted in existential concerns in the face of mortal threats: will there be total annihilation or will a company survive to preserve existence? In most instances, both the destructive and constructive elements are underlined, highlighting the fact that God’s gracious salvation preserves a faithful group.

The first explicit reference appears with the Flood (Gen. 6:5–7:23). Other examples include Lot and the destruction of Sodom (Gen. 18:22-33; 19:15-29); the famine in Egypt (45:7); and the escape at the Red Sea (Exod. 14:28). However, only covenant fidelity could ensure God’s continual protection over Israel (Lev. 26:27-39; Deut. 4:27).

Remnants of the Canaanites (the Anakim and Amalekites; Josh. 11:21-22; Judg. 6:1-6; 1 Chr. 4:43) were used to test Israel’s faithfulness (Judg. 2:21-23; 3:1-6). In a theophany God revealed to Elijah that he had preserved 7000 faithful followers (1 Kgs. 19:17-18). Ezra (Ezra 9:8-15) and Nehemiah (Neh. 1:2-3) designate both the returnees and those who remained in the land as the remnant.

The Prophets have the most to say concerning the remnant. Amos declares that only an insignificant group would survive the Assyrian crisis (Amos 3:12; 5:3), but God’s grace will rejuvenate the faithful “remnant of Joseph” (5:15; 9:11-15). Isaiah denotes the remnant as a “holy seed” (Isa. 6:13) which will survive divine judgment (4:2-4), embrace the election promises, and become the center of a new faithful community, rebuilt by God (10:20-23; 28:5ff.). This is clearly evident in the name of Isaiah’s firstborn son, Shear-jashub, “A remnant shall return” (Isa. 7:3). Micah and Zephaniah speak of a regathered remnant which is forgiven (Mic. 2:12; 7:18), characterized by new life, strength (5:7-8), humility, and purity (Zeph. 3:12-13). For Jeremiah and Ezekiel, the exiles constitute the true remnant since they carry the election promises. God will regather them, blessing them with the new covenant (Jer. 23:1-8; 31:31-34) and a new heart (Ezek. 11:16-21; 36:26), so that they could again be his people (cf. Zech. 13:7-9). Those left in Judah comprised an insignificant, poor assemblage (Jer. 8:3; 21:8-10).

The remnant concept is implicit in the Gospels, although the actual noun “remnant” is absent. Jesus, like John the Baptist, made a universal appeal for the faithful and penitent to enter God’s kingdom (Mark 1:3-8, 15). But only a few accepted the invitation. This emphasis on the “few” (Matt. 7:14; Luke 13:23), the “chosen” (Matt. 20:14-16), and the “little ones” (Luke 17:2) points to the remnant of faith in Jesus’ teachings. Further, metaphors such as “sheep” (Matt. 10:6; Luke 12:32), “shepherds” (John 10:16), and the separation of sheep and goats (Matt. 25:32-34) demonstrate association with OT remnant concepts.

Rom. 9–11 (citing the OT) insists that “only a remnant will be saved” (9:27). These are the faithful, not necessarily of Jewish lineage, who comprise a new spiritual community, the Church (Rom. 10:4, 9-13). In the metaphor of the olive tree, Paul asserts that believing Gentiles will be grafted in while unbelieving Jews will be cut off. Yet, if they repent, God will reattach them (Rom. 11:17-24) so that one tree, comprised of “all Israel[,] will be saved” (v. 26). God’s final goal is salvation.

The book of Revelation uses Gk. loipós several times; the faithful in Thyatira (Rev. 2:24); the unsullied “few” in Sardis (3:2, 4); a surviving group which praises God for his salvation (11:13); those faithful to God’s commandments and having the testimony of Jesus (12:17; cf. 14:12; 19:10), while the “rest” (the unfaithful) are destroyed by God (19:21).

Bibliography. G. F. Hasel, The Remnant, 3rd ed. AUM 5 (Berrien Springs, 1980); V. Herntrich and G. Schrenk, “leímma,” TDNT 4:194-214; K. D. Mulzac, “The Remnant and the New Covenant in the Book of Jeremiah,” AUSS 34 (1996): 239-48; The Remnant Motif in the Context of Judgment and Salvation in the Book of Jeremiah (diss., Berrien Springs, 1995); J. W. Watts, A Critique of Interpretations of the Remnant Theme in the New Testament (diss., Louisville, 1986).

Kenneth D. Mulzac

Prayer Tents Bible References - Prayer Tents

REMNANT

Eerdmans Dictionary of the Bible (2000)