According to you. I don't agree. You tell me when all Israel was saved. And don't give me that false spiritual interpretation of Romans 11: 26 & 27. Isaiah 53 was written by the prophet centuries before Jesus came to this earth. It did not apply to the people of Israel there and then. Likewise Joel was fulfilled on the day of Pentecost. Basic understanding of scripture. Not everything was written for the time of writing.
Hebrews 11:13 "All these people died in faith, without having received the things they were promised. However, they saw them and welcomed them from afar. And they acknowledged that they were strangers and exiles on the earth."
"Likewise Joel was fulfilled on the day of Pentecost."
Correction: Joel and Amos BEGAN to be fulfilled at Pentecost. Certainly not the entire fulfillment.
And there is no doubt in my mind that Peter knew exactly this. Why you might ask?
This is why:
Act 1:6
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time
restore again the kingdom to Israel?
Act 1:7
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
Act 3:21
Whom the heaven must receive until the times of
restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
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From a linguistic standpoint, the Greek construction of the disciples' question and Jesus' subsequent answer strongly implies that the restoration of the kingdom is a certainty, even if the timing was withheld.
The precision of the Greek in
Acts 1:6–7 provides three key grammatical markers that support the literal restoration of the nation:
1. The Verb Apokathistanis (Restore)
The disciples use the word ἀποκαθιστάνεις (apokathistaneis).
The Meaning: This is a compound of apo (back again) and kathistēmi (to set in order). In classical and Septuagint Greek, it specifically refers to reconstitution or returning something to its original, rightful state.
The Implication: You cannot "restore" something that never existed. By using this word, the disciples are referring to the specific, national, Davidic kingdom of the Old Testament. If Jesus intended to replace Israel with a "spiritual church," this would be a "replacement" or "new creation," not a restoration.
2. The Use of "Israel" (tō Israēl)
The disciples specify the beneficiary of this restoration: τῷ Ἰσραήλ (tō Israēl).
The Specificity: In the New Testament, when "Israel" is used without qualification in a historical or political context, it refers to the ethnic/national progeny of Jacob.
Jesus’ Non-Correction: Most tellingly, Jesus does not correct their terminology. He does not say, "You misunderstand; there is no kingdom for Israel." Instead, He addresses the chronology ("It is not for you to know times or seasons"). In logic, to dispute the timing of an event is to concede the reality of the event itself.
3. The Noun Chronos vs. Kairos (Times and Seasons)
In verse 7, Jesus says it is not for them to know the χρόνους (chronous) or καιρούς (kairous).
The Distinction: Chronos refers to chronological time (minutes, days, years), while kairos refers to "epochal" time or "the right moment."
The Fulfillment: By saying these times are "fixed by the Father's own authority," Jesus affirms that the "restoration" is a scheduled event on the Father’s calendar. If the restoration were never going to happen, there would be no "time or season" to keep secret.
The active building periods are:
Total actual construction time:
