not finding it may think this reference an error.  It will be observed that

Peter quotes Joel 2:28-32 down to the words `whosoever shall call on the name

of the Lord shall be saved'; the second half of the verse however is not

quoted, which reads:

`For in mount Zion and in Jerusalem shall be deliverance, as the Lord

hath said, and in the remnant whom the Lord shall call' (Joel 2:32).

Peter seems to have reserved any reference to this remnant until he saw some

sign of repentance, and then he said:

`For the promise is unto you, and to your children, and to all that are

afar off, even as many as the Lord our God shall call' (Acts 2:39).

We have exhibited the structure of Acts 2 in the article entitled

Pentecost3 and shown that what happened on that day was a foreshadowing, a

pledge of a future and greater ingathering.  Something of this same teaching

will be found in the dispensational section of Romans, namely Romans 9 to 11.

The structure which is given in fuller detail in the article on Romans (p.

126), has the two references to the remnant in correspondence as follows:

B

The Remnant saved.  Mercy on some.

Corrective as to `all Israel' (9:6).

B

All Israel saved.  Mercy on them all.

Corrective as to the Remnant (11:1-5).

Paul quotes from the prophet Isaiah (Isa. 1:9 and 10:22,23); in his

application of the truth in Romans 9:27-29.  In Romans 11:5 he says `Even so

then at this present time also there is a remnant according to the election

of grace', and in verse 7 he contrasts `the election' with the `rest' who

were blinded.  It appears from the argument of 1 Kings 19, and the apostle's

deduction, that God has never left Himself without a `remnant'.  Elijah felt

that he was left alone, but it was revealed to him, that God had reserved

unto Himself seven thousand men who had not bowed a knee to the image of

Baal.  At the time of the Flood, when all that lived had been destroyed, we

read `And Noah only remained alive, and they that were with him in the ark'

(Gen. 7:23).  The word `remained' is shaar, the word that gives us `remnant'.

At the time of the captivity, Ezra could pray `For we remain yet escaped, as

it is this day' (Ezra 9:15), and Nehemiah inquired concerning the Jews that

had escaped, and `the remnant that are left' (Neh. 1:2,3).  Yet by means of

the feeble few, the continuity of the purpose was preserved.  In the days of

Athaliah, the faithfulness of the Lord to His word hung on a slender thread,

the life of the babe, rescued by Jehosheba, and hidden for six years (2 Kings

11:1-3).  Six, the number of man, marks the hidden waiting period, the period

of the remnant; seven, the number of the Lord, indicates the day of triumph

and manifestation (verse 4).

When we turn from the Scriptures to church history, we leave the solid

ground of inspired truth for the shifting sands of human speculation -- yet

from time to time evidence comes to hand that in the darkened periods of the

church's history, a little remnant has held the truth and stood firm.  So may

it be until the day dawn, and may the things written in this Analysis be

blessed to enlighten and encourage those who stand fast in the days of evil

that are fast gathering around us, a remnant indeed according to the election

of grace.