The Future Remnant of Israel and Their Spiritual Identity

The question concerns the future Jewish remnant that will look upon the One whom they have pierced and mourn. How should we understand their spiritual identity? Will they be “Christians” in the sense we use that term for members of the body of Christ in this age, or will they be observant Jews who recognize Jesus as their Messiah?

subsection*The Prophetic Text: Zechariah and Its Use

The key Old Testament passage is Zechariah 12:9-11:

"And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And 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 upon 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 firstborn. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon."

The New Testament explicitly cites this prophecy:

"And again another scripture saith, They shall look on him whom they pierced." John 19:37

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him..." Revelation 1:7

The Zechariah passage describes:

• A future day when God deals with the house of David and the inhabitants of Jerusalem.
• The outpouring of “the spirit of grace and of supplications.”
• Israel looking upon the pierced One and entering into deep mourning.

This is not the church age gospel presentation but a prophetic restoration of Israel in the context of Jerusalem, David’s house, and the nations gathered against the city.

subsection*Defining “Christian” in This Discussion

To answer the question accurately, we must define what we mean by “Christian.” For this discussion, let us use the term in a distinctly Pauline, body–of–Christ sense:

• A Christian is one saved by grace through faith alone, on the basis of the death, burial, and resurrection of Jesus Christ.
• The Christian is part of the body of Christ, not under the Mosaic law, but under grace.
• The central proclamation is the gospel of grace, not the proclamation of the nearness of the kingdom to national Israel.

In this dispensation, we rejoice in the death and resurrection of Christ as good news. We even refer to the day commemorating His death as “Good Friday,” emphasizing its redemptive benefit for us.

The remnant in Zechariah, however, is portrayed not as rejoicing in the cross but as mourning over the One pierced. The emphasis is on grief and repentance in a national, covenant context.

subsection*The Nature of the Remnant’s Response

Zechariah 12 emphasizes mourning, bitterness, and lament:

"... 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 firstborn." Zechariah 12:10

This is not the language of the church’s present celebration of the cross as good news; it is the language of national repentance when Israel recognizes that the One they rejected and pierced is indeed their promised Messiah. Their posture will be:

• Deep sorrow over past rejection.
• Turning to Him as their King and Messiah.
• Aligning themselves with the covenants and promises that pertain to Israel and the coming kingdom.

This remnant is being prepared for the establishment of the kingdom on earth, in fulfillment of Old Testament prophecies, not for incorporation into the heavenly body of Christ as in this present age.

subsection*Observant Messianic Jews in Kingdom Context

Using contemporary terminology, we might describe them as “observant Messianic Jews,” but with some clarifications:

• Messianic: They will confess that Jesus is the promised Messiah of Israel. They will look upon Him whom they pierced, recognize Him, and accept Him as their King.
• Observant: They will be oriented to the law and covenant obligations appropriate to the kingdom program, not to the present “under grace, not under law” framework of the body of Christ.

They will be Jews in covenant relationship, under Messiah’s rule, in a restored Israel, observing the appropriate ordinances and laws of that kingdom age as Scripture describes it.

subsection*Distinct from the Present–Day Church

So should we call this remnant “Christians” in the way Paul uses the term for this age? There are some clear differences from the body of Christ:

• Their context is national Israel, Jerusalem, and the house of David, not a Jew–Gentile body without national distinctions.
• Their response is depicted as mourning and repentance in view of covenant breach, not simply reception of the message of grace related to the death and resurrection as good news for sinners of all nations.
• Their future orientation is toward the earthly kingdom promised to Israel, with Messiah reigning from Jerusalem.

Though they believe in Jesus as Messiah and receive life through Him, their identity and calling differ from that of the church in the present dispensation. They fit the prophetic and kingdom framework rather than the mystery body of Christ revealed through Paul.

subsection*Faith and Life for the Future Remnant

The remnant will:

• Acknowledge Jesus as the Christ, the Son of the living God.
• Enter into a restored relationship with God under the new covenant blessings promised to Israel.
• Live in obedience to the statutes and expectations fitting that restored kingdom order.

They will not be “Christians” in the sense of standing under the exact same administration as believers in this present church age. Instead, they will be the restored, believing Israel of prophecy—Jews who have come to embrace their own Messiah and walk according to the kingdom program He brings.

Therefore, to answer the question as posed: they will be best described as observant Messianic Jews, not “Christians” in the present, Pauline, body–of–Christ sense.