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A KEY DOCTRINAL OVERVIEW A Compendium of Messianic Bible Studies by Norman Manzon This is Page 2 of "A Key Doctrinal Overview." To access Page 1, click link. If the whole page is not translated, click again. * THE MINISTRIES AND GIFTS OF THE HOLY SPIRIT Part 2: Divine Healing: Another Perspective * THE AMC STATEMENT ON DIVINE HEALING
This is a study on the divine healing of physical ailments. There is much perplexity in the body of Messiah on the matter of divine healing as well as abuse and just plain error. I have therefore chosen to address the subject fairly extensively in an attempt to throw out the bathwater while saving the baby. It is not the purpose of this study to cover all aspects of divine healing, but to substantiate the claims in our Statement, to set divine healing in a biblical perspective, to address some key contemporary issues, and to deal with many claims and passages of Scripture used erroneously or deceitfully. This study follows on the heels of a series on the spiritual gifts, which include gifts of healings - double plural explained below - and will pull together many of the principles and facts in those studies, mostly in a summary manner, and then some. A thoughtful reading of those studies, particularly the sections on gifts of healings and apostleship, would be a good, and in some cases, necessary, foundation for this study. One important point that I've established and wish to emphasize is that Scripture neither says nor implies that God may not choose to heal today (Gifts of the Holy Spirit, Page 1, II.J.4), and this will be presumed throughout this study. The studies on "The Gifts of the Holy Spirit" may be accessed via the Site Map. Please note that throughout this study, such words as "sickness" and "illness" are meant to convey every form of physical malady. Also, it is important to establish a foundation of understanding the causes and divine purposes for physical malady before we study divine healing proper; and this we will do. II. ORIGIN OF ALL PHYSICAL AILMENTS Without exception, the root cause of all physical malady is the sin of Adam (Genesis 3:16-19). The judgment for his sin included: III. IMMEDIATE CAUSES OF PHYSICAL AILMENTS 1. Genetic or Hormonal God may afflict His own believing children with physical maladies for the sake of testing, sanctification, discipline or the securing of their salvation. At times, God will use Satan in these matters, as in allowing him to afflict Job with boils for the sake of sanctification (Job 2:2-7, 42:1-6); to afflict Paul with a thorn in the flesh, a messenger of Satan to torment me--to keep me from exalting myself! (2 Corinthians 12:7); to discipline the Corinthian man (I have decided to deliver such a one to Satan for the destruction of his flesh [body], so that his spirit may be saved in the day of the Lord Jesus [1 Corinthians 5:5]), and the same for Hymenaeus and Alexander, that they may learn not to blaspheme (1 Timothy 1:20). Natural healing refers to the healing of physical maladies by the body's built-in healing mechanisms, and may include the assistance of medical applications such things as herbs, medicines, poultices, body casts, therapies and surgeries. For our purposes, the purely natural and the medical may all be thought of as natural as they are both physical in nature. A supernatural or miraculous healing is one which involves supernatural intervention in addition to whatever natural healing processes may be operating. Of course, faked or imagined healings are not healings, at all. Sadly, it has been discovered that many of the healings of some prominent "healers" have been staged. In addition, many who come forward for healing imagine that they are healed when they are not, either because of wishful thinking, or to call attention to themselves, or because they have been instructed to "confess" their healing when none was in progress (this will be discussed later), or some other reason. If a healing is claimed but not obvious, it behooves the observer to require medical verification before believing it. V. DO SUPERNATURAL HEALINGS OCCUR TODAY? Miracles of healing have been reported and attested to throughout history right up to the present day. It seems irrational to believe that none are of genuine healing miracles. In my early years as a believer, I personally observed numerous immediate and undoubted healings, such as the lengthening of short legs up to three or four inches so that both in the pair were even. (One fellow had worn a lift in one shoe to even the length of his legs. After prayer, his short leg lengthened, he got rid of the lift in his shoe, and had not worn it again even when we inquired several weeks later.) At times, I observed such healings from a distance of mere inches, and many have observed them right along with me. In addition, others whom I trust have testified that they have seen or performed healings, as well, some quite dramatic. VI. SOURCES OF SUPERNATURAL HEALING There are only two possible sources: God and the Devil. Many passages of Scripture show that God has healed, such as: Scripture shows that Satan is able perform true and astounding miracles, including healings.
Satan will give life to a lifeless image and raise a dead man back to life. There should be no doubt that he can heal any physical ailment. VII. HUMAN AGENTS OF SUPERNATURAL HEALING Just as God and Satan can perform healings, even so both believers and unbelievers can be agents of supernatural healing. The Book of Acts is replete with examples of healings performed by believers. Some examples are: mass healings by the apostles (Acts 5:16; 8:7), and the prophet Ananias' healing of Saul of Tarsus' blindness (Acts 9:17-18). Also, gifts of healings is differentiated from the gifts of apostleship and prophecy (1 Corinthians 12:28), indicating that the Lord intended for some who are not apostles or prophets to be given gifts of healings. Matthew 7:22-23: 22. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' 23. And then I will declare to them, "I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS." Though healings of the body are not specifically mentioned of the many and the Pharisees, it is almost certain that they are included. VIII. MAY SATAN HEAL THROUGH A BELIEVER? Three questions are involved: 1. Does he have the means? 2. Does he have a reason? 3. Would the Lord allow him? Does Satan have the means to heal through a believer? 2. Is Satan able to launch "a full scale military attack" through true believers? Martin Luther printed pamphlets to incite murderous attacks against Jewish communities; and indeed, such attacks ensued. It is also a fact of history that Luther's anti-Semitism was an inspiration for Hitler's "final solution." The false prophet will give life to a lifeless image, Satan will raise a dead man, he can fill a believer and launch "a full-scale military attack" through him. Satan's attacks through Luther, were frontal, but often his attacks are more of an inside job, being internally subversive, for even Satan disguises himself as an angel of light (2 Corinthians 11:14). There should be no doubt that Satan has the means to heal through a believer. In Matthew 4:9, Satan offered to "bless" the Lord with rulership over the kingdoms of the world if He would but worship him; but he was after a prize: getting the Lord to sin so as to disqualify Him as the sinless Lamb of God. Satan's design is to mislead, if possible, even the elect (Matthew 24:24). He will "bless" the believer if permitted to in order to mislead him further or to entrap or cripple him in an area of greater consequence than the state of his health (See also 1 Corinthians 11:3-15). He would heal through a believer if it serves his ends. I have not turned up a passage that is specific to that question. Nevertheless, inasmuch as the Lord permits him to move through believers in other ways, it is safe to assume that He would allow him to heal through believers, as well. The believer must therefore do his best to determine the spirit working through a healer. IX. IS THE HEALING SATANIC OR DIVINE? It stands to reason that the more imbalances that Satan has established in a healer's personality, such as perverse sexual tendencies, a hunger for power or control or recognition, or a covetousness for donations; or in a group, such as a spirit of pride in relation to non-healing groups; or, be it in the healer or the group, serious aberrations in doctrine or practice, the more likely it is that healings carried out by that healer or group are energized by demons. When such problems exist, and yet the true Gospel is upheld and healings are done in the Name of Jesus, it may be difficult, if not impossible, to determine the source of the healings. However, Scripture does provide us with tests that will determine, or help us determine, if a healing is energized by God or Satan.
It may similarly be presumed that the healings are of God if all of the following tests are passed:
If one applies the above tests in any given healing situation and is still not sure of the source, it would behoove him to do three things: X. OTHER PERSPECTIVES IN DIVINE HEALING There are a number of other perspectives which, if understood, will help to provide a balanced approach to various aspects of divine healing. A. THREE MAJOR PERIODS OF HEALING
Each of the three periods that Enns mentioned contained healing miracles that authenticated the messages of God's select leaders. A fourth such period of miracles will be the Great Tribulation in which the resurrection of the two witnesses (Revelation 11:11) will authenticate their message; but only two miracles of divine healing are recorded of that period: the resurrection of the two witnesses. God has ordained that the unfurling of His story in history have its mountaintops and valleys. We are somewhere between the apostolic age and the Great Tribulation (which the church will not experience). We should not fret, therefore, if we are not among those who see divine healings, or see them as often as we'd like. Two issues need to be addressed here: the frequency and magnitude of Jesus' healings, and the matter of faith in regard to His healings. 1. The Frequency and Magnitude of Jesus' Healings Plainly, astounding and frequent healings were part of ' prophesied messianic credentials (Cf. Psalm 146:8; Isaiah 29:18; 35:5-6; 61:1), the signs of His messiahship (John 2:11, 23; 3:2, etc.). Let us also remember that His Father gave Him the Spirit without measure (John 3:34). It is unreasonable to expect, on the basis of Messiah's ministry, that healings of the same magnitude and frequency should be commonplace today. As I see it, there may be one catch to that explanation: He did use the pronoun he, which refers to the individual believer, and that needs to be dealt with. Jesus presented the reason for the greater works that he, the individual believer, will do: because I go to the Father. What is it that His departure to the Father rendered possible? The permanent indwelling of the Spirit into the heart of every believer; and He spoke extensively of the coming of the Spirit after His departure in that very discourse (John 14:7-29). It may very well be that the greater works that Jesus said that the individual believer will do because I go to the Father will be the leading of others to Messiah that the Spirit may abide permanently in their hearts, as well. However, let us suppose that the first explanation is the correct one. We're still left with the fact that it is impossible for anyone to perform healings of greater magnitude than Jesus, and that it is unreasonable to expect, on the basis of Messiah's ministry, that healings of the same magnitude and frequency should be commonplace today. 2. Jesus' Healings and Faith As forerunner of Jesus, John the Immerser cried out, Repent, for the kingdom of heaven is at hand (Matthew 3:2), and Jesus Himself: Repent, for the kingdom of heaven is at hand (Matthew 4:7). Jesus came with the offer of establishing the prophesied Messianic Kingdom in that generation (which we now look forward to as the Millennium) on the condition that Israel as a nation would receive Him as their Messiah (Matthew 23:37-39; Hosea 5:15). As it turned out, their leaders rejected His messianic claims by concluding that His power was not of God, but only of the Devil: This man casts out demons only by Beelzebul the ruler of the demons (Matthew 12:24). Jesus consequently rescinded the offer of the kingdom to that generation, and the purpose of His ministry radically changed. No longer did He minister to demonstrate His messiahship, but to prepare His apostles for ministry in the now necessary Church Age. Before His rejection, faith was not required of those coming to be healed as healings were an essential element in His messianic credentials (e.g., Matthew 8:14-17; 12:9-13). After His rejection, faith was required (e.g., Matthew 9:27-30; John 9:1-7). Even corpses did not get away cold. (Very punny!) Jesus required belief of Martha for the resurrection of her brother Lazarus (John 11:21-27, 39-44). (For more on the Kingdom and the ramifications of Jesus' rejection, the author recommends Dr. Fruchtenbaum's mbs 003: The Basis of the Second Coming of Messiah, and Israelology: The Missing Link in Systematic Theology and The Footsteps of the Messiah, all available at www.ariel.org .) Jesus had His signs and the apostles had theirs. 2 Corinthians 12:12: The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. Also, Matthew 16:16, 20. Acts 2:43: Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. The age of the apostles is long gone (The Gifts of the Holy Spirit, Page 3, J.1.), and no one should expect the frequency or magnitude of the great miracles and mass healings that were given to the apostles as signs (e.g., Acts 9:36-43; 19:11-12; 20:9-12). D. HEALING VIA GIFTS OF HEALINGS All apostles had gifts of healings. Some other believers are given gifts of healings, as well. When Paul exhorted, But earnestly desire the greater gifts (1 Corinthians 12:31), he was exhorting the local body as a unit, not the individuals in it (1 Corinthians 1:1-2). Paul's statement was in the context of 1 Corinthians 12:28, which speaks of greater and lesser gifts. If the Corinthian church was lacking in the ministry of the greater gifts, they were to draw out such ministry from those so gifted among them, or invite such ministry from elsewhere in the body. The point is that no one should strive for gifts of healings if he or she does not have it, nor should they be taught that they can acquire it. 2. Not Always Operative in the Gift Holder Since the gift comes and goes in those endowed with it, one should expect gaps, perhaps even large gaps, in the healing ability of those so gifted. E. HEALINGS IN THE HIERARCHY OF SPIRITUAL GIFTS In 1 Corinthians 12:28, Paul lists eight gifts in descending order of importance: And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. XI. OTHER MEANS OF DIVINE HEALING Some of the following may be applied in combination or in sequence. A. THE SICK PERSON'S OWN PRAYERS In Isaiah 38:1-5, Hezekiah became mortally ill; but he prayed, and the LORD added fifteen years to his life. B. THE PRAYERS OF BELIEVERS IN GENERAL Even those without gifts of healings may pray successfully for healings, either for themselves or for others, and they need not even be in the presence of the sick person. 1 John 5:14: This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. In certain cases, fasting is necessary for physical healing. Of the demon that caused epilepsy in the boy, Jesus said, But this kind does not go out except by prayer and fasting (Matthew 17:21). One may choose to fast while praying for the healing of any ailment as fasting focuses the mind on praying. Psalm 35:13: But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, And my prayer kept returning to my bosom. If an illness is caused by a sin, such as an ulcer caused by unforgiveness, then repentance may bring healing. In some cases, it won't, as when a daredevil activity (prompted by pride or abandon) causes a paraplegic condition. If a sin brings about the indwelling of a demon and the demon causes an illness, then the demon must be expelled in order for healing to take place. Whether repentance alone will suffice for the expulsion or whether exorcism is necessitated, repentance must precede the expulsion. The nature of the prayer offered in faith is often misunderstood. Before examining the passage, let us remember that believers may become sick even unto death by taking the Lord's supper in an unworthy manner (1 Corinthians 11:30-32), and that Paul committed the sinning and impenitent Corinthian man and Hymenaeus and Alexander to Satan for the destruction of their bodies (1 Corinthians 5:5; 1 Timothy 1:20). The passage says that when the prayer of faith for healing is prayed over a person his sins will be forgiven. Forgiveness of sin on the basis of coming for prayer for healing? Good deal! What syphilitic adulterer wouldn't come for healing and forgiveness so he can commit adultery again all fresh as a daisy? No, the passage is not teaching forgiveness on the basis of coming for prayer for healing. Scripture plainly teaches that the condition for forgiveness is always and only true repentance, which is necessarily preceded by confession (agreeing with God in contrition of heart), whether inward or oral: 1 John 1:9: If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. Now, verse 17 says, Therefore, confess your sins to one another, and pray for one another so that you may be healed, indicating that confession of sin must precede the prayer of faith. Dr. Fruchtenbaum writes, "The word sins is used to show repeated action."6 The prayer of faith, then, is prayer by the elders for the healing of an ailment brought about by repeated sin. Albert Barnes writes, "The case supposed all along here (see Jam. 5:15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions"7; and John Gill: "... the sense is, if he has been guilty of any sins, which God in particular has taken notice of, and on account of which he has laid his chastising hand upon him...."8 Without a doubt the prayer of faith includes the healing of one that the eldership had committed to Satan (he must call for the elders of the church, showing humility before the ones who committed him), and may also include the healing of others whose sickness had been brought on by sin. So the necessary progression in the prayer of faith is this: repeated sins, sickness, confession, forgiveness, prayer of faith, healing. The prayer of faith applied under the right circumstances will always bring healing. Verse 16: the prayer offered in faith will restore the one who is sick, and the Lord will raise him up. F. APART FROM HUMAN INTERVENTION It is implied in Job 42:10,12 that God healed Job of his boils (2:7) apart from prayers for healing from anyone, including Job himself. Also, Matthew 27:52-53. XII. WHY GOD MAY WITHHOLD A HEALING There are various reasons why God may withhold a healing from even His most dedicated and devoted of children no matter how fervent their prayers and mature their walk. We have seen two situations in which God authorizes the judgment of illness for sin: Inasmuch as illness is the judgment of God in these cases, He will certainly not effect divine healing before repentance; and no amount of praying for, commanding, claiming or confessing a healing will suffice. Where physical malady is the direct, natural result of sin apart from the intervention of God, such as venereal disease contracted during fornication, or injury sustained as a result of picking a fight, it is unlikely that God will effect divine healing before repentance in such cases, as well. B. SANCTIFICATION APART FROM KNOWN SIN In Job 1:8 and 2:3, God declared Job to be a righteous and upright man: Have you considered My servant Job? For there is no one like him on the earth, a blameless and upright man, fearing God and turning away from evil. And Job demanded of God: Have I sinned? What have I done to You, O watcher of men? (7:20). From Job's perspective, if he was taken in any sin, he did not know it. Nevertheless, despite God's and Job's assessments, God allowed Satan to afflict him with boils (2:7), and left him in that condition until he learned to trust Him (Job 38-42, esp. 42:1-6). God deals with all of His children in a similar manner whether it be for sin known or unknown to them: 6. For those whom the Lord loves He disciplines, and He scourges every son whom He receives.... 10. but He disciplines us for our good, so that we may share His holiness. 11. All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. When God chastens for sanctification, whether it be by means of illness or otherwise, He will not relent until the job is done. Paul prayed three times for the Lord to remove his thorn in the flesh; yet God refused to heal him in order to keep him humble - lest he be exalted above measure due to the abundance of the revelations - for the rest of his life (2 Corinthians 12:7-9). D. WRONG MOTIVE IN SEEKING HEALING You ask and do not receive, because you ask with wrong motives.... (James 4:3). E. TO PROMOTE CHARACTER AND WITNESS At times, God chooses not to heal so that he may forge character in the fire of adversity. In 1967, Joni Eareckson-Tada broke her neck in a diving accident and became a quadriplegic. She pled for God to heal her, but He did not. Once she accepted her condition, God began to use her mightily to testify of His ability to bring great, overcoming spiritual victory irregardless of one's handicap or other debilitating situation. At the time of this writing, Joni has a many-faceted worldwide ministry to both saved and unsaved, to the glory of God. F. GOD'S FUTURE GLORIFICATION THROUGH HEALING In John 9:1-11, we read of a man who was born blind and remained blind until manhood so that the works of God might be displayed in him in the Lord's good and perfect time - and the Lord's good and perfect time was not until the man attained adulthood. Similarly, in John 11:4, Jesus said of Lazarus' sickness unto death, This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it; and He allowed Lazarus to remain dead four days (verse 39) before He resurrected him (vv. 43-44). In each case, the Lord allowed sickness to remain until the preordained perfect moment for His glorification through healing had arrived. In the first case, the healing of the man born blind fulfilled a rabbinic sign of messiahship. In the second, it was to again demonstrate His messiahship through the stunning resurrection of Lazarus one day later than the rabbis thought it possible: They believed that the spirit of a deceased person hovers over his corpse for three days, and then departs; and after the departure, resurrection was no longer possible. In both instances, Jesus delayed healing until the perfect moment had arrived to demonstrate His messiahship. In view of these things, if the Lord has chosen a future moment for healing unto His glorification, it is unthinkable that He would answer prayers for healing until that moment. Barring instant death from a severe blow to the body from within or without, there is always a transitional stage of declining health before death. If the Lord chooses for someone to die by means of declining health, who can guarantee that He will stay His hand by means of divine healing? God added fifteen years to Hezekiah's life as a result of his prayer (Isaiah 38:1-5), but who can deny that this was an exceptional case? Furthermore, Hezekiah ended up dying after all. Who can claim that we have a right to be healed because we are God's children or for any other reason when God has ordained, it is appointed for men to die (Hebrew 9:27)? And who can claim healing because of some presumed right to longevity? God even chooses when babies die. 2 Samuel 12:15,18: Then the LORD struck the child that Uriah's widow bore to David, so that he was very sick.... 18. Then it happened on the seventh day that the child died. It has been taught that by healthy living, prayer and faith we can live as long as Moses and maintain the level of health that he had right up to his death: Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated (Deuteronomy 34:7). In the same vein it has been taught that if our health and longevity do not match that of Moses', we are being "ripped off." Well, that touches home, as I typed it with my glasses on, and I'm fifty-five years shy of one hundred and twenty! What did Moses have to say about all of this - before he died, of course! As for the days of our life, they contain seventy years, Or if due to strength, eighty years (Psalm 90:10). Who wrote Psalm 90? Moses! So how did he remain so healthy until he died? It's possible that God actively sustained Moses' vitality to uphold His chosen senior citizen as he confronted Pharaoh, schlepped through deserts, dealt with rebellions, battled enemy nations and put up with millions of stiff-necked Israelites from age 80 to 120. Whatever the case, Moses said seventy years was the norm, and that's what we need to go with - though this Norm hopes to live well beyond seventy for maximum service to the Lord! There is no justification for taking what God did for one person, whether it be Hezekiah or Moses or any other person, and then claim it as a standard for all - unless Scripture declares it as a standard; and in the cases of Hezekiah and Moses, it does not. Deuteronomy 29:29: The secret things belong to the LORD our God.... If, after pondering God's word on divine healing, we are still puzzled as to why He will not bless us or another with a healing, we must simply be content to know that there are some things that God has chosen to not reveal to us. God may choose to withhold a healing:
It is important to remember that, with God, spiritual concerns always trump physical concerns. Indeed, as we have seen, God may even cause ill health for the accomplishment of spiritual purposes, and no amount of praying for divine healing will suffice until God has completed His work. XIII. "WE BELIEVE THAT GOD HEALS Having established the facts that God does heal today and that He also withholds healings for various reasons, we need not belabor the point. God does heal, but only if it's according to His will, which will always be in accordance with the outworking of His divine purposes. This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us (1 John 5:14). Note again the condition: according to His will. If we ask anything according to His will, He hears us. XIV. "HOWEVER, PHYSICAL HEALING CANNOT BE CLAIMED In the Hebrew Scriptures, 'atonement' refers to the covering of the sins of Old Testament saints pending removal by the vicarious sacrifice of the coming Messiah. Relative to the work of the cross, 'atonement' may be defined as the totality of what Jesus accomplished by means of His sacrifice. The sacrificial work of Messiah on the cross laid the foundation for every redemptive objective: the reconciliation of the world to God, the forgiveness of sins, the glorification of the bodies of the saints in Christ at the Rapture, the salvation of all Israel (every living Israelite at a given point in the future, per Romans 11:26, etc.), the establishment of the Messianic (Millennial) Kingdom, the creation of the new heavens and earth, and more. Three things should be noticed about such events: 1. Though the foundation for all of them was laid at Calvary, it is plain that not all of them are "facts on the ground" even today, two thousand years later. Some are clearly First Coming events, and the others, Second. 2. None of these events took place before the cross. The question at hand is: Did the atonement provide for the perfect healing of all physical ailments of God's children in this day and age between the two Comings, or must such healing await Second Coming fulfillment? Let us examine the matter according to the above three points. 1. Perfect health is not a "facts on the ground" condition of all of God's children today; and in light of all that can bring malady to one degree or another - from genetics to accident to infection to sanctification to judgment to senescence (the ageing process) - it is a virtual impossibility that even one individual can ever attain, much less sustain, perfect health in these mortal bodies. Even righteous, dedicated, filled-with-the-Spirit, filled-with-faith Paul needed to endure his thorn in the flesh until he died. And is it possible for anyone to avoid or pray his way out of the disease of senescence? Does not senescence bear all the symptoms of an incurable and progressively degenerative, debilitating and universally fatal disease? 2. Unlike the redemptive events for which the atonement laid the foundation, divine healings took place before the cross, even before Jesus was born (Judges 13:2-4; 1 Kings 13:4-6; 1 Kings 17:17-24, etc.). Therefore, divine healings that occur today provide no proof that all are entitled to divine healing today on the basis of the atonement. At our resurrection or Rapture, our healing will take place in a moment, in the twinkling of an eye (1 Corinthians 15:52). In the 1 Corinthians 15 passage, Paul considers it a given that our bodies are now perishable (subject to decay, destructable by bacterial infection), in a state of weakness (Strong's: feebleness [of body or mind]; by implication malady; moral frailty: - disease, infirmity, sickness, weakness) and mortal (subject to death). In the same passage, he tells us that, at the Rapture, that which is now perishable, weak and mortal will be transformed into that which is imperishable, powerful and immortal - and not before. To sum up, we can neither attain perfect health in these mortal bodies nor pray down divine healing for every fly bite, nail fungus, broken bone, cold and cancer. Divine healing is simply not a First Coming "facts on the ground" Bible promise or atonement event. God heals according to His will, and only He knows all the factors involved in any given case. God may choose to heal at any time on His own initiative (e.g., Job 2:7 with 42:10,12; Matthew 27:52-53); yet, in Scripture, faith is often mentioned as a factor in divine healing. To review a key matter: We will first examine the nature of faith, and then bring out the key points of what Scripture has to say in the matter of faith in relation to healing in our Church Age. 1. True Faith Verse 3 implies what faith must be based on: By faith we understand that the worlds were prepared by the word of God. How were they to understand that the worlds were prepared by the word of God? Well, those Hebrews had the Bible, which informed them. Genesis 1:3. Then God said, "Let there be light".... 6. Then God said, "Let there be an expanse.... 9. Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear". The faith by which they understood that the worlds were prepared by the word of God was based on the written Word of God. Let's consider a different case. Acts 14:8-10: 8. At Lystra a man was sitting who had no strength in his feet, lame from his mother's womb, who had never walked. 9. This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, 10. said with a loud voice, "Stand upright on your feet." And he leaped up and began to walk. In this case there was no written word, and we don't even know if Paul mentioned divine healing; but we do know that the man almost certainly heard Paul preaching the Gospel (verses 6,7) and, as a result, had faith to be made well, and he was. Here's the point: So faith comes from hearing, and hearing by the word of Christ (Romans 10:17). True faith is based on a word from God, whether written or heard or implanted in the heart some other way. 2. True Faith vs. Imagined Faith This writer vividly remembers a godly pastor whose body was riddled with cancer publicly, vigorously and repeatedly shaking his afflicted leg at the instruction of a visiting "healer" to exercise his faith to bring about his healing. He walked out of the room on crutches as painfully afflicted as when he entered, and died of cancer shortly after that. Sadly, the pastor did not possess true faith for the healing, nor did the healer have a gift of healing for the pastor. 3. Confessing or Claiming a Healing Confessing or claiming one's healing is often promoted on the basis of Romans 4:17: God... calls into being that which does not exist. Well, if we were God it would work; but for us mere mortals, our confession needs to be based on a truth or promise or assurance from God, just as Abraham's faith to be a father of many nations was based on a promise from God, as shown in the same passage. Here's the full verse: as it is written, "A FATHER OF MANY NATIONS HAVE I MADE YOU" in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist. God made a promise to Abraham, and Abraham believed God who gives life to the dead and calls into being that which does not exist. It was not Abraham who was to call into being that which does not exist, but God. Scriptures need to be read carefully and taught faithfully! I am compelled to repeat: There is no promise or formula in the Scriptures that guarantees divine healing for church saints except in the case of the prayer of faith properly carried out under the right circumstances. B. TRUE FAITH AND DIVINE HEALING Two classes of cases will be examined here, and deductions will be made. 1. Acts 28:8: the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him. There is no indication that Publius' father exercised faith. What is recorded is that Paul simply walked in and healed him. Similar examples may be found in Peter and John's healing of the lame man at the gate Beautiful (Acts 3:1-7); Peter's healing of bed-ridden Aeneas (Acts 9:32-34); Peter's resurrection of Tabitha (9:36-40); and Paul's resurrection of Eutychus (Acts 20:9-12). From these examples we see that if one with gifts of healings has a healing gift for someone at a particular time, then faith is not required of the sick person: the healer can heal at will. 2. In the case of the man at Lystra (Acts 14:8-10), Paul saw that he had faith to be made well, so he prayed for him, and he was healed. From this we can deduce that, if one has the faith to be healed, we should pray for him, but always deferring to one with the gift of healing if such a one is present. XVI. OTHER KEY MISUSES OF SCRIPTURE There are passages of Scripture that are used erroneously or deceptively in the realm of divine healing whose claims we have not addressed. We will examine three of the most common. 1. Isaiah 53:5: But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. It is commonly said that we can claim our healing now on the basis of the phrase, with his stripes we are healed. Without a doubt, the word for healed, rapha, is used of physical healing in Exodus 15:26, 21:19, Leviticus 13:18, and other places. Yet, as regards its use in Isaiah 53:5: In consideration of immediate and broad contexts, the use of parallelism in Hebrew poetry (the immediate repetition of a brief declaration in different ways), the fact that the overwhelming emphasis in Scripture in regards to the atonement is on spiritual healing, and the fact that rapha is used elsewhere metaphorically of spiritual healing (e.g., Ezekiel 34:4 and Zechariah 11:16), a powerful case stands for the metaphorical use of rapha in Isaiah 53:5 for spiritual healing. Yet, even if one holds that it is physical healing that it refers to, it still cannot be used to claim divine healing in this day and age for reasons already discussed. 2. Galatians 3:13: Messiah redeemed us from the curse of the Law, having become a curse for us--for it is written, "CURSED IS EVERYONE WHO HANGS ON A TREE." Though the verse plainly speaks of the curse of the Law of Moses, which the Galatians were being wooed to come under, the curse in the passage is often taken to refer to every form of affliction from the time of the Fall, which includes illness. Well, if we are to use this verse for healing on demand, we may as well stand in our yards and command the weeds to leave, throw away our deodorants for we will sweat no longer, and make no preparation or adjustment in our lives for death for we shall not die, for weeds, sweat and death are all part of the Adamic curse! The fact is, the physical aspects of the curse are still in effect even for God's people, and there will still be elements of the curse in the Millennium, including the death of those believers who are in their natural bodies (Isaiah 65:20). It is only in the New Jerusalem in the Heavenly Ages that Scripture says there shall be no more curse (Revelation 22:3). But for now, in regards to perfect health or healing on demand, Paul describes the situation as it plainly is: Romans 8:22-23: 22. For we know that the whole creation groans and suffers the pains of childbirth together until now. 23. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. (The redemption of our body refers to the glorification of our bodies at the Rapture, for which we now groan.) 3. Mark 16:17-18. 17. These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; 18. they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover. The passage is often taken to mean that all believers should have the ability to lay hands on the sick, and they will recover. Let us note two things: 2. No single spiritual gift is given to everyone (1 Corinthians 12:11-25), But one and the same Spirit works all these things, distributing to each one individually just as He wills (verse 11). Therefore, even if the passage does belong in Mark, it cannot mean that all will be given the ability to lay hands on the sick, and they will recover. It must mean that within the body there will be some who will lay hands on the sick, and they will recover. XVII. PARADE OF ERRORS AND DECEPTIONS Length restrictions limit the types and numbers of scriptures that can be answered here, and there are many. Suffice it to say that, if they do not line up with clear teachings on divine healing in this day and age, they are misunderstood or misused in some way. They are used out of context, or misunderstood due to lack of understanding of the culture, or because of a logical fallacy, or for some other reason. The passage may apply to an individual, and to no one else, as does the passage on Moses' health and longevity, yet is upheld as a standard for all. It may be addressed to Israel, and apply to no individual or other group, yet is applied to the church or everyone in the church. It may be used out of time and/or people context, or understood literally when it should be understood figuratively, all of which have been done with Jeremiah 30:17: I will restore health to you, which is in reference to Israel's national health on the basis of her future national salvation, and has absolutely no bearing on physical health for Christians. (The chapter speaks of restoring Israel to the Land, freedom from attack and captivity, and the rebuilding of the Land. If such a passage can be quoted for healing on demand, then one can with equal validity quote, Therefore the Lord will afflict the scalp of the daughters of Zion with scabs, And the LORD will lay bare their secret parts [Isaiah 3:17] to prove that God wants Christian women to have scabs on their heads and their private parts exposed.) It may be reading healing on demand into a statement when it is simply not there, as has been done with James 1:17: Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow, and with Hebrews 13:8: Jesus the Messiah is the same yesterday and today and forever. It may be the salutation of a letter, as 3 John 1:2: Beloved, I pray that in all respects you [Gaius] may prosper and be in good health, just as your soul prospers, or a letter's complimentary closing, as 1 Thessalonians 5:23: may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus the Christ, which do not indicate God's will for the present, but are prayers for the readers' or hearers' well being cordially expressed in a letter. I have seen these and dozens of misused scriptures like them listed online and in books thrown out at readers en masse. No doubt, some compilers of such lists are well-intentioned, but are novices in biblical understanding; but in other cases, I cannot help but believe that passages are chosen despite knowledge of their limited meanings, the philosophy being, "Anything that may give the impression of saying what I want it to say will do." This is willful deception, pulling the wool over the readers' eyes, intentionally handling the word of God deceitfully (2 Corinthians 4:2). Let the reader beware and be discerning: But examine everything carefully; hold fast to that which is good (1 Thessalonians 5:21). I introduced this study as an attempt to save the 'baby' of divine healing while throwing out the 'bathwater' of error and misuse that often accompanies it. The latter half of this study was necessarily weighted toward the latter, and I do not want to leave the reader with a dirty bathwater taste in his mouth. I must therefore conclude with two notes of encouragement: Shalom. * "DIVINE HEALING" FOOTNOTES AND RECOMMENDED READING 1. Dr. Arnold G. Fruchtenbaum, Footsteps of the Messiah, pdf, p. 275. RECOMMENDED READING Cooper, Dr. David. Hermeneutical studies at http://www.biblicalresearch.info/page7.html. Simply go down the links in succession. * Part 3: The Filling of the Holy Spirit *
There are many ministries of the Holy Spirit toward the believer. Each is distinct from the others and has its own specific name and function in conformity with scriptural use. These differences and distinctions must, of course, be maintained and honored in our thinking and in our speech. There are two categories of ministries of the Spirit toward believers in the Church Age: those ministered to the believer at the moment of salvation, and those available to him during the entirety of his Christian walk. Two ministries of the Spirit that are often confused are Spirit baptism (baptism by the Holy Spirit) and Spirit-filling, both of which are often thought of as identical: as that ministry by which the Spirit especially empowers some, whether it be at the moment of their salvation or subsequent to it. We'll distinguish between the two, first by defining Spirit baptism, and then by focusing on the subject of our study, Spirit-filling. B. SPIRIT BAPTISM AND SPIRIT-FILLING Spirit baptism is that ministry of the Spirit which places the believer into Messiah and His body at the moment of salvation: 1 Corinthians 12:13: For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. By that declaration, Paul indicated that everyone in the Corinthian congregation from babes in the faith to the most mature were baptized by the Spirit into Messiah's body. Of necessity, then, every believer is thus baptized by the Spirit at the moment of salvation, which is why there is no exhortation in Scripture to seek Spirit baptism. Galatians 3:27-28 shows that this baptism is not only into Messiah's body of believers, but into Messiah Himself, and that it makes us one in Him. 27: For all of you who were baptized into Messiah have clothed yourselves with Messiah. 28. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. It is also a permanent baptism: We are sealed into His body for the day of redemption, which is the resurrection or translation of the body at the rapture (Ephesians 4:30). It is the one baptism of Ephesians 4:5, of which water baptism is a picture in Romans 6:3-4 and Colossians 2:12. Furthermore, inasmuch as this baptism determines our permanent position in relation to Messiah and His body, it cannot increase or decrease. In addition, it is strictly a Church Age phenomenon as Messiah's body began to form on the Day of Pentecost. In contrast, Spirit-filling has to do with empowerment and growth, is available to the believer throughout his walk, and may be gained, lost, regained and increased. Therefore, Spirit-filling is encouraged in Scripture. In addition, Spirit-filling occurred prior to, as well as during, the Church Age. II. INDWELLING: THE FOUNDATION One other ministry of the Spirit needs to be addressed, that of indwelling. Like Spirit baptism, indwelling is a ministry of the Spirit toward the believer at the moment of salvation (as are also regeneration, sealing and anointing). In John 14:16-17, Jesus told His disciples, 16. I will ask the Father, and He will give you another Helper, that He may be with you forever; 17. that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. The indwelling began at Pentecost, ten days after His ascension, and has been a ministry of the Spirit toward all believers from that day. The indwelling Spirit may be compared to the fountains of the great deep in the days of Noah which, when broken up by God, in combination with the floodgates of the sky flooded the earth (Genesis 7:11); and the Spirit-filled believer may be compared to the flooded earth. All believers have the "fountains of the great deep" within them and are urged to be filled with the Spirit (Ephesians 5:18) unto full flooding. III. WHAT DOES IT MEAN In preparation for answering that question, we'll make brief comments on the Hebrew and the Greek, look at all passages having to do with being filled by the Spirit, and then make some observations. A. THE HEBREW WORD AND PASSAGES The Hebrew word used specifically in reference to Spirit-filling is מַלֵּא, maw-lay, a verb. Strong renders it as "to fill" or "to be full of." It appears in: B. THE GREEK WORDS AND PASSAGES "Three different Greek words are used, and all translated by the English word 'to fill' or 'to be filled.'"1 They appear in: Luke 4:1: Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness for the purpose of overcoming Satan's temptations. Acts 6:3: Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task [of fairly administering the daily serving of food]. Acts 7:55: But being full of the Holy Spirit, he [Stephen] gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; Acts 11:22-30: 22. The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. 23. Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; 24. for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. 25. And he left for Tarsus to look for Saul; 26. and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers. . . . 29. And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. 30. And this they did, sending it in charge of Barnabas and Saul to the elders. Acts 13:9-11: 10. But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him [Elymas], 10. and said, "You who are full of all deceit and fraud. . . . 11. you will be blind and not see the sun for a time." Acts 13:52: And the disciples were continually filled with joy and with the Holy Spirit. 1. The most striking observation is that being filled with the Spirit is to be empowered, equipped and guided by God for service unto him. Ephesians 2:10 says, For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. It is the filling of the Spirit that equips us for the accomplishment of these good works. Gleaning from the above, individuals are variously shown to have been equipped by the filling of the Spirit with wisdom, understanding, knowledge, boldness, and power - for the following tasks and privileges: artistry, craftsmanship, pronouncing blessings, prophesying, overcoming temptations, testifying and evangelizing in languages unknown to the speakers, testifying and evangelizing in the face of opposition, reporting on spiritual matters, administering practical matters, being entrusted with the delivery of contributions, seeing heavenly visions, encouraging the brethren, calling others into ministry, the working of miracles, being filled with joy, and worshiping God. 2. Not all believers are filled with the Spirit. This is seen in Ephesians 5:18, where Paul exhorted the Ephesians to be filled with the Spirit, and also in Acts 6:3, where the brethren were exhorted to select seven men who were full of the Spirit. 8. Some were filled for special tasks from the earliest possible moments. John was filled from his mother's womb (Luke 1:15-16); the apostles were filled on the Day Pentecost (Acts 1:26; 2:4); Paul was filled from the moment of his conversion ( Acts 9:17). 9. Certain individuals are shown to have already been filled, and then filled again when faithfully meeting new challenges. Peter was filled on the Day of Pentecost (Acts 2:4), again in his confrontation with the rulers, elders and scribes (Acts 4:8), and again after the prayer for boldness (4:31). Paul was filled at his conversion (Acts 9:17), again for his judgment of Elymas (Acts 13:9), and again after preaching faithfully in Antioch-Pisidia (13:52). D. WHAT IT MEANS TO BE FILLED WITH THE SPIRIT In consideration of the above, to be filled with the Spirit means to be controlled by the Spirit: to be led and empowered by Him. In Ephesians 5:18, Paul exhorted, And do not get drunk with wine, for that is dissipation, but be filled with the Spirit. According to Dr. Enns, "The meaning of 'filled' (Gk. plerousthe) is 'control.'"3 Just as alcohol imbibed to the point of drunkenness controls a person, so does the Spirit when He is allowed to fill the believer. In the broader context of Ephesians 5:18 (verses 15-33), being filled with the Spirit is associated with living carefully, wisely, making the most of your time, because the days are evil (verse 16); being strengthened with power through His Spirit in the inner man (verse 16); with understanding the Lord's will; with speaking godly things and singing godly songs to one another and to the Lord; with thanksgiving to the Lord; with subjection to one another in the fear of the Lord; with wives being subject to their husbands as unto the Lord; with husbands loving their wives as Messiah loved His body of believers; and with subjection of the body of believers to Messiah. Based on John 16:12-14 and 1 Corinthians 2:9 - 3:2, it may be reasoned that Spirit-filling maximizes the degree to which the Spirit teaches one spiritual truth and enables him to apply it in life situations. In Romans 15:13, it is associated with all joy and peace in believing, so that you will abound in hope. In Philippians 2:1-4, it is the basis for spiritual fellowship. In 2 Corinthians 3:18, the Spirit transforms us into the Lord's image from glory to glory. Many of these points are made, implied or illustrated in other passages, as well, such as Acts 1:8, Romans 15:19, 2 Corinthians 3:2-6, Galatians 5:22-23, Philippians 1:11 and 3:3, Colossians 1:9 and I Thessalonians 1:5. Also in the context of the Ephesians passage, the believer who is not filled with the Spirit is vulnerable to the opposite in every point, falling into the same libertine and destructive frame of mind as drunkenness. Some of Strong's and Thayer's definitions of the Greek word for dissipation are: excess, riot, an abandoned, dissolute life, profligacy. Immediately one of them ran, and taking a sponge, he filled* it with sour wine and put it on a reed, and gave Him a drink (Matthew 27:48). As a sponge may be soaked and dripping with a liquid, so may the believer be filled with the Spirit. IV. HOW MAY A BELIEVER Inasmuch as filling is associated with power for service and spiritual growth, and that Paul urged the Ephesians, be filled with the Spirit (5:18), one must do as Paul urged in Romans 12:1-2: 1. Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. Verse 1 speaks of the dedication of one's body for the Lord's service, and verse 2, the dedication of one's very spirit for the purpose of sanctification. It is a dedication of one's entire person, body and soul. Dr. Fruchtenbaum illuminates the Greek:
The same thought is found in Romans 6:12-13: 12. Therefore do not let sin reign in your mortal body so that you obey its lusts, 13. and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. The ultimate example of the dedicated life is presented to us in 1 Peter 2:21-24: 21. For you have been called for this purpose, since Messiah also suffered for you, leaving you an example for you to follow in His steps, 22. WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; 23. and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24. and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. When a believer so dedicates himself to the Lord for service and sanctification, he is filled by the Spirit that he may live just that kind of life. The question is, Which Person or Persons of the Triune God fills the believer with the Spirit? He then asks, "Does it mean [filled] with the Spirit or by the Spirit?" and concludes, "The case can mean either or both." He then proceeds to answer our question: "The Spirit is the Agent who fills us with Himself."5 V. FILLING CAN BE SUSTAINED, A. A DEEPER LOOK AT EPHESIANS 5:18 The literal meaning of be filled with the Spirit is "keep on being filled with the Spirit." The tense in the Greek "emphasizes continuous and repeated action."6 This, in turn, means that the believer must continually and repeatedly exercise his will to do those things that the Lord requires of him both inwardly and outwardly. He must respond positively as the Lord shows him attitudes, viewpoints and activities he is to drop, new areas of sanctification he is walk in, and new ministerial challenges he is to meet. In so responding, his capacity for filling expands as new areas of his life open up for the Lord, and the Spirit fills Him afresh to the level of his increased capacity. Inversely, if a believer slacks in his dedication or otherwise gives in to sin, he will become less than full of the Spirit; but if he repents, fullness will be restored. Scripture provides three terse exhortations, two negative and one positive, which, if followed, enable the believer to continually be filled with the Spirit. b. 1 Thessalonians 5:19: Do not quench the Spirit. Quenching the Spirit is a specific kind of sin; and inasmuch as it is a sin, quenching the Spirit also grieves Him. "Quench" is used of quenching a fire in Matthew 12:20, Ephesians 6:16 and Hebrews 11:34; and inasmuch as fire is a symbol of the Spirit (Exodus 3:2 and 13:21, Matthew 3:11, Acts 2:3), and 1 Thessalonians 5:20 exhorts, do not despise prophetic utterances, one may conclude that quenching the Spirit refers to the stifling or suppression of one's own spiritual gift or the gifts of others. If one is to be filled with the Spirit, he must not stifle or suppress his own spiritual gift or the gifts of others: he must not quench the Spirit. The exhortation to not quench the spirit is addressed to all of the members of the church at Thessalonica (1:1-2), and is in the plural. All the members of the congregation were to be careful to heed the exhortation when they gathered together for worship. In application, pastors, the entire eldership, and other spiritual leaders must be especially careful here: They can either stifle the spiritual flames in their congregations, evangelistic teams, or other ministry groups, or fan them. 2. The One Positive Exhortation If one walks in the Spirit (or spirit), he will neither quench nor grieve Him. To walk in the Spirit (or spirit) is to avoid all that Scripture exhorts us to avoid and to embrace all that it exhorts us to embrace. Chafer points out, "Walking in the Spirit is a command in the present tense, that is, a Christian should keep on walking by the Spirit."7 It follows plainly that if one keeps on walking in the Spirit (or spirit) he will keep on being filled. VI. SPIRIT-FILLING AND MATURITY Being Spirit-filled is not the same as being spiritually mature. A newborn baby may be perfectly healthy, yet physically immature. Proper nutrition and exercise over a period of years will bring him into physical maturity. Similarly, a brand new believer might be Spirit-filled, but he is certainly not spiritually mature no matter how refined his personality or accomplished he may be in other areas of life. He needs to feed on the Word of God (1 Corinthians 3:2, 1 Peter 2:2, 1 Corinthians 10:3, Hebrews 5:14), apply his Bible knowledge to his daily walk (Ephesians 4:1, Colossians 1:10, 1 Thessalonians 2:12), and be led by the Spirit (Galatians 5:18) in order to mature. One who is Spirit-filled is not necessarily spiritually mature; but being Spirit-filled hastens spiritual growth unto maturity. VII. SPIRIT-FILLING AND WORKS OF POWER One of the words translated miracles is dunamis, which Strong renders as "force; specifically miraculous power." Special power is released by God for the working of a miracle. Some in Scripture who were filled with the Spirit performed miracles of healing and judgment; yet, it does not follow that if one is Spirit-filled he will necessarily be called of God to perform a miracle. The effecting of healings and miracles are spiritual gifts (1 Corinthians 12): The Spirit distributes them sovereignly as He chooses (1 Corinthians 12:11), and He distributes them at the moment of one's salvation irregardless of how mature or Spirit-filled the believer may turn out to be (Romans 12:4-6, 1 Corinthians 12:7 and 11, 1 Peter 4:10). Therefore, no dedicated, mature, Spirit-filled believer need fret if he is not used to perform a miracle. VIII. EXTREMES AND THE BIBLE WAY In Charismatic congregations, members are urged to decisively dedicate themselves to the Lord's service and be empowered for that service through baptism by the Holy Spirit; and those who so dedicate themselves are so empowered. However, what really happens is that they are filled with the Spirit, not baptized by Him. This writer knows two men who, by their testimony, lived rather lifeless Christian lives for more than twenty years and then received this filling thinking that they were being baptized by the Spirit, and their lives were permanently set on fire for the Lord. One became the pastor of a rather dead mainline church and brought it to life. Another led hundreds, perhaps thousands, to the Lord, including this writer, and has led many of them into lives of zealous discipleship and service. Sad to say, due to the confounding of the two ministries of the Spirit combined with misunderstandings of certain Bible situations involving Spirit baptism and speaking in tongues, these fillings in Charismatic settings are almost always accompanied by erroneous teaching and unbiblical practice. In addition, the emphasis is often more on power and spectacle than on the service to the Lord that the power enables, more on bedazzlement than worship: Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some miracle performed by Him (Luke 23:8). (Healings and miracles, yes, as the Lord wills, but with proper emphases, proportion and focus.) So what's a little error if it causes people to be set on fire for the Lord? Truth mixed with error is like a mirror smeared with mud - and error muddies the mirror through which we already see the Lord dimly (1 Corinthians 13:12)! It also corrupts the image of Jesus we present to each other and to the world. Furthermore, error begets error begets error ad infinitum, and aberrations in doctrine and practice are thus progressively compounded. On the opposite extreme are congregations who do not teach on the need for dedication nor urge their members to be filled with the Spirit, and their pews are filled with relatively lifeless believers. Indeed, it is often difficult to tell who is saved among them! There is a healthy, middle ground - the biblical ground - that many congregations have struck. They teach on the need for dedicated lives and challenge their members to decisively and once and for all dedicate themselves to the Lord for sanctification and service, and thereby be filled with the Spirit (Ephesians 5:18). That is the healthy middle ground - doctrinally. However, on the practical side, all too many of these congregations do not take the works of power seriously enough, but toy with them. For example, they pray for healings because it is part of the program, but in unbelief and without fervency (James 5:16: The fervent prayer of a righteous man is powerful in its working), and see no results. The healthy doctrinal ground MUST be accompanied by healthy biblical practice: They must pray aggressively and full of faith - yes, even outside the protective walls of their sanctuaries - as Peter and John prayed for the man at the Gate Beautiful (Acts 3:1-8) - and they will see similar results. Therefore, let congregational leaders exhort their flocks to live dedicated lives, be filled with the Spirit, and follow up with healthy, Spirit-filled, faith-filled practice. And to whom it may concern: Be filled with the Spirit. No need to wait until you are in your congregation. Dedicate yourself now - and follow up with action! Shalom! Scroll past footnotes for next study. 1. Arnold G. Fruchtenbaum, Dr., Messianic Bible Study 066: The Ministries of the Holy Spirit, pdf, (ariel.org: Ariel Ministries Digital Press, 1985, 2005), 31-32. *
* Israel is part of an extensive and detailed biblical exposition of the doctrinal statement of The Association of Messianic Congregations. It has been adapted here for broader readership.
Tiny Israel is the central nation of history and prophecy. It is the focus and hub of the world's news. Its contributions to civilization and world history are far out of proportion to its size. How it relates to God has a direct effect on eschatological (end-time) events. How nations and individuals relate to her affects their destinies. It is therefore of great importance for all to study what Scripture has to say about Israel, particularly those who hold the Bible to be the Word of God. God promised Israel's patriarch, Abraham, I will bless those who bless you, And the one who curses you I will curse (Genesis 12:3. Cf. Matthew 25:40,45; Romans 1:16): He holds us accountable for our actions, words and witness in regard to her, and toward her. This is especially true of the Jewish believer as he has a particular responsibility to those of his own household (1 Timothy 5:8). We will therefore undertake a careful study of Israel. May God give us grace and insight as we do, and bear fruit through our lives because of it! We'll begin with the AMC's Statement on Israel, and then cover every point in it, though not in the same order.
PART 1: WHO IS ISRAEL? WHO ARE THE JEWS? I. INTRODUCTION We must begin by identifying the subject of our study, especially because many ideas abound on the matter. Who is Israel? Who are the Jews? Who are the Hebrews? A. HOW IS A NATION DETERMINED? In Scripture, nations are determined by natural descent through male lineage. Every genealogy in Scripture reflects this. For example, Genesis 10:5 says, From these the coastlands of the nations were separated into their lands, every one according to his language, according to their families, into their nations; and the verse is preceded and followed by passages designating nations by male descent. For example, verse 6: The sons of Ham were Cush and Mizraim and Put and Canaan.
The sons of Ham were the patriarchs of the aforementioned nations, all of which are named by the names of their patriarchs elsewhere in Scripture as well as here. Though "nation" is often used in reference to a country, in this study it will primarily be used with the meaning of a people descended from a common patriarch. B. HOW IS THE NATION OF ISRAEL DETERMINED? The nation of Israel is likewise determined by male descent. God singled out Abraham and covenanted to form a great nation through him (Genesis 12:1-2). Out of all of Abraham's sons, God passed on the covenant solely through Isaac (Genesis 26:2-5); and out of Isaac's sons, Jacob and Esau, God passed on the covenant solely to Jacob (Genesis 28:13-15). Subsequently, Jacob's name became Israel (Genesis 32:28), and all of the descendants of the man Israel by male lineage became known as Israelites, which is reflected in one of the designations of the nation: b'nei Yisrael, sons of Israel (Genesis 42:5, 45:21, 46:5, Exodus 1:1, Deuteronomy 23:17, 1 Chronicles 2:1); and the nation became known as "Israel" even in the man Israel's lifetime (Genesis 34:7). But what of the one whose mother is an Israelite and whose father is a Gentile? Normally, that person would be reckoned as part of the father's nation. However, if such a person properly identifies with the nation Israel, then that person is considered an Israelite in God's eyes. Timothy was such a one. Acts 16:1-3: 1: Paul came also to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 2. and he was well spoken of by the brethren who were in Lystra and Iconium. 3. Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. Paul freely circumcised Timothy because Timothy had a Jewish mother, and circumcision was a requirement of the covenant that God made with Abraham. Genesis 17:12-14: 12. And every male among you who is eight days old shall be circumcised throughout your generations. . . . 14. But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant. (The Mosaic Covenant, rendered inoperative at the cross, did not come into play here. The Abrahamic Covenant, still standing today, did.) In contradistinction, Paul refused to circumcise Titus, a man who did not have a Jewish parent (Galatians 2:1-5, esp. v. 3). Thus, if one has a Jewish mother and a Gentile father, he or she may join their hearts with the Israelite nation as the one nation they identify with more than any other, and thereby be considered an Israelite in God's eyes. In the case of the male, that joining must be confirmed by circumcision. If he or she does not so join themselves, then he or she is considered a Gentile by virtue of the male parent. To bring it all home, one is an Israelite if he or she is a descendant of Abraham, Isaac and Jacob through male lineage; and if one has a Gentile father and a Jewish mother, then that person is also an Israelite in God's eyes if proper identification is made. These are the sole requirements that Scripture presents for being considered an Israelite. To help clarify matters, there is another valid definition of Jewishness which must be distinguished from the biblical one. It is the sociological one, and it defines Jewishness as an ethnicity. Jewishness as an ethnicity includes all who identify with the Jewish people so closely as to consider themselves part of the Jewish nation and culture. This identification may be the result of conversion to Judaism, marrying into a Jewish family, adoption as a child into a Jewish family, and the like. An important distinction between the two is that the biblical definition is a sharply defined one, whereas the sociological definition is not. According to Scripture, one who is a descendant of Abraham, Isaac and Jacob is a Jew. As to the sociological definition: Suppose a man of Irish descent marries into a Jewish family, converts to Judaism, and identifies equally with his Irish heritage and culture and the Jewish heritage and culture he married and converted into. Is he, sociologically, an Irishman or a Jew? Well, that depends on who you ask! The key point that must be noted here is that, whereas the sociological definition of Jewishness is valid in sociological studies, biblical studies of Jewishness must be based on the biblical definition, and it is the biblical definition that will be adhered here. There are things that God says is true of bloodline Jews that do not apply to anyone else, even to sociological Jews who do not carry the bloodline of Abraham, Isaac and Jacob. C. DURING WHAT HISTORICAL SPAN IS ISRAEL FORMED? 1. When Did Israel Begin to Form? 2. When Will Its Formation Cease? From these points we can conclude that Israelites will be born until the very end of the Messianic Age. The nation of Israel began to form about 2000 B.C., and will continue to form through the end of the Millennium. I have been using "Israelite" and "Jew" interchangeably. Is this biblically valid? 1. Defining "Jew" John 18:35: Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?" Here again a Gentile identifies Jesus' nation as Jews, and He does not deny it. In Acts 21:27-28, Luke identifies Jews as Israelites: 27. Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him, 28. crying out, "Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people. . . . In an attempt to gain the ear of that hostile crowd, Paul identified himself as one of the men of Israel by crying out, I am a Jew; (verse 39); and in Philippians 3:5, he described himself as circumcised the eighth day, of the nation of Israel. . . . It is clear from these passages that Jews were identical to Israelites in the minds of Gentiles, unbelieving Jews, Jesus' disciples, and Jesus Himself. It is noteworthy that Paul, a post-cross believer and apostle to the Gentiles, identified himself as a Jew and an Israelite to Jews and Gentiles alike. A Jew is a member of the nation of Israel, and "the Jews," used in its broadest biblical sense, is identical to the nation of Israel. 2. Could A Jew Forfeit His Jewish Identity? Jews who lived outside the Land were still considered Jews. b. Idolatrous Jews Nowhere in Scripture is there a teaching or example of the national identity of one born of Israelite parents forfeit for any reason. 3. "The Jews" as Used by Jesus and His Disciples John 2:18,20: 18. The Jews then said to Him, "What sign do You show us as your authority for doing these things?" . . . . 20. The Jews then said, "It took forty-six years to build this temple, and will You raise it up in three days?" John 5:16,18: 16. For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. . . . 18: For this reason therefore the Jews were seeking all the more to kill Him. . . . John 11:55: Now the Passover of the Jews was near. . . . In John 13:33, Jesus said, Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, "Where I am going, you cannot come." b. Clarifications What did Jesus mean by the Jews in John 13:33 where He said, I said to the Jews? John 7:32-34 shows that he was referring to the Pharisees and chief priests, the latter group of whom were Sadducees. The Pharisees and Sadducees constituted the highest religious and judicial authorities among the Jews. In other words, by the Jews, Jesus was referring to the Jewish authorities in Israel. This also clarifies what John meant by the Jews in 2:18,20 and 5:16,18. What did John mean by the Jews in 11:55, where he used the phrase, the Passover of the Jews? John was simply referring to the Jewish nation. c. Other Evidence and Usages In Galatians 2:11-13, Paul contrasts Peter with Gentiles, thereby declaring Peter to be a Jew. He also refers to the other Jewish believers present as the rest of the Jews, and to Barnabas as a Jew.
In the very next verse, Paul addresses Peter directly as a Jew:
If you, being a Jew, live like the Gentiles
and not like the Jews, how is it that you compel the Gentiles to live like
Jews? d. Summing Up 4. Were Gentiles Who Joined Themselves to Israel Called Jews? Ruth was a Moabitess, but moved into the Land and placed herself under the government of Israelite judges; yet, she is never called an Israelitess or Jewess, but a Moabitess, even just six verses later (Ruth 1:22; 2:2, 21; 4:5; 4:10). 5. Were Gentile Converts to Judaism Called Jews? Biblically, Gentiles who converted to Mosaic, Pharisaic or any other form of Judaism were called proselytes. Ruth was simultaneously a Moabitess by birth, and a proselyte to Mosaic Judaism. Matthew 23:15: Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. Jesus did not call Gentile converts to Pharisaic Judaism Jews, but proselytes. In Acts 13:43, God-fearing Gentile synagogue attendees were not called Jews, but proselytes: Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas. Note how the God-fearing proselytes are differentiated from the Jews. Acts 2:10 names different groups who kept the Mosaic injunction to be in Jerusalem for Pentecost (cf. Exodus 34:18-23), and the same distinction is made: and visitors from Rome, both Jews and proselytes. In Acts 6:5, a Gentile who had previously converted to Judaism and subsequently became a believer in Jesus was not called a Jew, but a proselyte: The statement found approval with the whole congregation; and they chose. . . Nicolas, a proselyte from Antioch. 6. Esther 8:17 So which is the best translation? There are two classes of considerations that pull in opposite directions. On the one hand, the root of the Hebrew word mityahadim, translated became Jews in the New American Standard, is yhd, the same root as yehudi or yehudim, which are translated "Jew" and "Jews" respectively. This, of course, pulls in the direction of translating mityahadim as "became Jews." On the other hand, several considerations pull in the direction of translating mityahadim as "became proselytes to Judaism":
3. Among the two hundred and fifty-six times in which "Jew" or "Jews" appear in the New American Standard, Esther 8:17 is the only instance in which proselytes are called Jews. (In our Replacement Theology study below, we will examine those New Testament passages that appear to say otherwise at first glance, and see that they actually do not.) In consideration of these things, this author is persuaded that the clearest, most unequivocal translation of mityahadim is one that focuses on the religious conversion: "converted to Judaism," "became proselytes to Judaism," or a similar rendering. To be accurate according to the sweep of Scripture, "Jews" ought to be reserved for bloodline Israelites, and ought not to be used of Gentile converts to Judaism as is commonly done, of Gentile believers who identify with the messianic community, or of Gentile believers in general, as is done in some circles. The first biblical use of the word "Hebrew" is in Genesis 14:13, where Abram was called a Hebrew. The next number of times "Hebrew" was used was by Egyptians in reference to Israelites (Genesis 39:14, Exodus 1:16, etc.). Joseph said that he was kidnapped from the land of the Hebrews (Genesis 40:15); Jonah called himself a Hebrew (Jonah 1:9); and God called the Israelites Hebrews (e.g., Exodus 21:2). In Acts 6:1, two Israelite groups are named: Hellenistic Jews against the native Hebrews. In 2 Corinthians 11:22, Paul declares, Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. In Philippians 3:5, Paul called himself a Hebrew of the Hebrews. All those and only those in the covenant line of Abraham, Isaac and Jacob by natural descent are called Hebrews. V. ISRAEL, JEWS, HEBREWS: SUMMATION AND RAMIFICATIONS Notwithstanding extrabiblical definitions, every man and woman who is a descendant of Abraham, Isaac and Jacob by male lineage is an Israelite, a Jew and a Hebrew; and if a person has a Gentile father and Jewish mother, that person may choose to make a genuine, heart-felt identification with Israel, confirmed by circumcision if male, and then be considered an Israelite. Inversely, no one who does not fit into these categories is an Israelite, Jew or Hebrew even if he be circumcised, a Chassid (adherent to Ultra-Orthodox Judaism) or an adherent to Messianic Judaism. Also, the Jewish nation began forming by natural generation in the days of Abraham, Isaac and Jacob, and will continue to so form until the end of the Millennium. B. "I WAS BORN A JEW, AND I'LL DIE A JEW!" "I was born a Jew and I'll die a Jew" is a declaration that is sometimes heard from the lips of Jews when the Gospel is presented to them; yet it is impossible for one who is a descendant of Abraham, Isaac and Jacob to lose one's Jewishness. Thus, when Messianic Jews are accused of rejecting their Jewishness or are said to have somehow been magically transformed into a non-Jew, they, along with every other descendant of the man Israel may say, "I was born a Jew and I'll die a Jew!" - with the understanding, of course, that they will not die at all if the Rapture intervenes while they are alive! Furthermore, if an Israelite Baal worshiper retained his Jewish identity, then surely the Jewish believer in the Jewish Messiah and King of the Jews retains his! Though others consider his identity forfeit, God does not. VI. WHAT IS THE BODY OF MESSIAH?2 A. INTRODUCTION Our Statement reads, "Israel. . . is distinct from the body of Messiah." There are many who believe that the church, the body of Messiah or Christ, has become Israel, or has been joined to Israel, or has replaced Israel, or is Israel spiritually or figuratively. It is therefore essential that we examine the substance, parameters and relevant designations of the church just as we have of Israel, and this we will do. B. IDENTIFYING THE BODY OF MESSIAH 1. "The Body of Messiah" 2. The Body of Messiah Differs from Local Congregations 3. The Composition of the Body The body is composed of Jews and Gentiles made one in Messiah. 4. The Body Is a "New Man" According to the passage, believing Jews and believing Gentiles have been brought together in Christ Jesus to form one new man. 5. The Body Is Neither Israel Nor the Gentiles 6. How Were the Gentiles, Who Were Excluded From the Commonwealth of Israel, Brought Near? This needs to be viewed in the broader context: 12. remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. The central issue of the passage is not that the Gentiles were excluded from the commonwealth [theocratic community] of Israel, but that they were separate from Christ. In every age, salvation is only by faith, and this was true in the Dispensation of the Law. It was under the Law that Habakkuk wrote, the righteous will live by his faith (2:4); yet, God provided a code of laws to be followed: the Law of Moses. If a Gentile had genuine faith in the God of Israel, he would become a proselyte to Mosaic Judaism and take upon himself the full burden of the Law, which would require him to live as a Jew would in the commonwealth of Israel: He would worship in Jerusalem on Passover, Pentecost and Tabernacles, bring sacrifices to the temple, et al. Taking on the burden of the Law without faith would not save him (nor would it save an Israelite); but if he had true faith, he would take upon himself the burden of the Law. In the context of the Christian life, James said, But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works" (2:18). The same principle applied in the days of the Law. The Gentile with true faith in the God of Israel would take upon himself the burden of the Law; but since the cross, joining in the Mosaic activities of the commonwealth of Israel is a dead issue because the Mosaic Law, which constituted the barrier of the dividing wall, was rendered inoperative at the cross. This is the seed thought in what Jesus said to the Samaritan woman in John 4:21,23: 21. "Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. . . . 23. "But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth. What Paul is saying is that, since the cross, Gentile believers are brought near to the blessings of salvation - not in the commonwealth of Israel - but in Christ Jesus and in His body, by virtue of the new birth, For by one Spirit we were all baptized into one body, whether Jews or Greeks (1 Corinthians 12:13). To summarize: 7. Members of the Body Retain Their National Identities The new man is distinct from Israel and the Gentiles, but becoming a member of the new man does not obliterate one's Jewish or Gentile identity. Membership in Israel or in a Gentile nation is based on natural generation. Membership in the new man is based on regeneration, which is of the Spirit. There is no conflict between membership in the two, nor mutual exclusion. The apostle Paul identified himself as being of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews (Philippians 3:5), and he addressed Roman believers as you Gentiles (Romans 11:13). When passages that seem to say otherwise are scrutinized in their contexts, it is seen that they do not contradict this. For example, when Galatians 3:28 says that there is neither Jew nor Greek, it is simply saying that national distinctions have no bearing on, and do not constitute a fissure within, the unity inherent in the body. Galatians 3:28: There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. All one in Christ is the context in which the passage must be understood. In fact, all indicates that there is more than one kind among whom the unity exists. The body of Messiah is one new man composed of Jews and Gentiles who remain Jews and Gentiles forever (Revelation 21:24,26). Even the ascended Messiah in His glorified, spiritual, heavenly body (cf. 1 Corinthians 15:43,44,48) is called the Lion of the Tribe of Judah (Revelation 5:5). 8. During What Historical Span Is the Body Formed? 1) Previous to Jesus' death, resurrection and ascension, He declared that His church was still future: I will build My church, and the gates of hell shall not prevail against it (Matthew 16:18). According to Dr. Fruchtenbaum, the statement is constructed in "a tense that cannot be interpreted as referring to a church already in existence."5 2) 1 Corinthians 12:13 indicates that the body was formed when the first believers were baptized by the Holy Spirit: For by one Spirit we are all baptized into one body, whether Jews or Greeks, whether slave or free, even all were made to drink into one Spirit. By combining the above points we see that Spirit baptism, which initiated the formation of the body of Christ, was future to Jesus' declaration prior to His death, resurrection and ascension. 3) After Jesus' ascension, He commanded His disciples to wait in Jerusalem until they were baptized by the Spirit: Acts 1:1-5: 1. Truly, O Theophilus, I made the first report as to all things that Jesus began both to do and teach 2. until the day He was taken up, having given directions to the apostles whom He chose, through the Holy Spirit; 3. to whom He also presented Himself living after His suffering by many infallible proofs, being seen by them through forty days, and speaking of the things pertaining to the kingdom of God. 4. And having met with them, He commanded them not to depart from Jerusalem, but to await the promise of the Father which you heard from Me. 5. For John truly baptized with water, but you shall be baptized in the Holy Spirit not many days from now. Spirit baptism had not yet occurred even at this point in time after Jesus' ascension. The formation of the body was still future. John 7:38-39 also declares the futurity of Spirit baptism after Jesus' ascension. Though Spirit baptism is not specifically mentioned here, it should be clear after our sequence of points that it is included in the giving of the Spirit spoken of here: 38. He who believes on Me, as the Scripture has said, "Out of his belly shall flow rivers of living water." 39. (But He spoke this about the Spirit, which they who believed on Him should receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.) 4) The believers were filled with the Holy Spirit on Pentecost. Acts 2:1-4: 1. And when the day of Pentecost was now come, they were all together in one place. 2. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. 3. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. 4. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. The Spirit filled the believers on this first Shavuot after Jesus' ascension - but were they baptized by the Spirit? The terms are not synonymous. Let's look further. 5) About twelve years subsequent to that Shavuot, the believers in Cornelius' household were baptized by the Spirit. 6) Peter identified the Spirit baptism of Cornelius' household with that which occurred on the first Shavuot after Jesus' ascension. He said that what happened to them, the Gentiles, was what happened to us [Jews] at the beginning, which he identified with the event prophesied by the Word of the Lord in Acts 1:5: John indeed baptized with water, but you shall be baptized with the Holy Spirit. As Acts 1 is preparatory to Acts 2, we can conclude that the beginning was the events of Acts 2. What happened to Cornelius' household was Spirit baptism. Thus, what happened to the Jews on the first Pentecost after Jesus' ascension was Spirit baptism. The body of Messiah, the universal or invisible church, began to form on the first Shavuot or Pentecost after Jesus' ascension, for that is when believers were first baptized by the Holy Spirit. b. When Will Its Formation Cease? The body began to be formed on Pentecost, and its formation will cease when the fullness of the Gentiles has comes in. c. Until When Will the Body Remain On Earth? VII. ISRAEL IS DISTINCT FROM THE BODY OF MESSIAH Having identified Israel and the body of Messiah, we are now in a position to see that they are distinct entities. A. DISTINCTIONS BETWEEN ISRAEL AND THE BODY It can readily be seen that the body of Messiah, the universal church, is distinct from Israel for these reasons, and more:
B. THE "CHURCH IN THE WILDERNESS" Acts 7:38 refers to Israel under Moses as the church in the wilderness, and 1 Corinthians 10:2 describes it as being baptized (immersed) unto Moses in the cloud and in the sea. If Israel is distinct from the church, why is it called a church here? According to Smith's Bible Dictionary, "Ecclesia, the Greek word for church, originally meant an assembly called out by the magistrate, or by legitimate authority." The Greek word translated church simply means an assembly. The "legitimate authority" that called out Israel from among the nations, and the body of believers from the world system, is the same: the Lord. However, the Israelites in the wilderness were an assembly by virtue of natural birth and physical location, and the body of Messiah is an assembly by virtue of the Spirit's call and organization. Sharing the word assembly in no way indicates that they are part of the same group any more than the Jehovah's Witnesses and the Jewish Defense League can be considered part of the same group because they can each be called a group. Furthermore, the idea behind baptism is identification. No Israelite needed to be immersed to be identified with Israel or Moses, and they weren't. They were Israelites by birth, and became distinctly identified with the leadership of Moses when they made a clean break from Egypt by passing through the Red Sea. They were not immersed in the Red Sea. They passed through the Red Sea on dry ground. It was the Egyptians who were immersed in the Red Sea (Exodus 14:16-29). The pillar of cloud also identified the Israelites with Moses as it was only they whom the cloud guided and protected, which is illustrated beautifully when the cloud guided the Israelites to the Red Sea, and then moved from in front of them to behind them to shield them from Pharaoh's army (Exodus 13:21-22; 14:19). Israel and the body of Christ or body of Messiah are on two different tracks in the plan of God with a multitude of differences in the details. They are not one and the same, though there is some overlap. Jewish believers from Pentecost to the Rapture are simultaneously members of Israel and the body of Messiah. C. ISRAEL AND THE BODY: SUMMING UP 1. The body of Messiah, the church, is not Israel, nor has it been added to Israel. It is distinct from it. VIII. IS THE VISIBLE CHURCH DISTINCT FROM ISRAEL? We have seen that the invisible church is distinct from Israel, but what about the visible church? A. WHAT IS THE VISIBLE CHURCH? The visible church is the visible counterpart of the invisible church, and contains it. Whereas the invisible church is composed solely of believers, the visible church is composed of believers and unbelievers. Whereas only God can see the heart and know with perfect accuracy who the members of the invisible church are, even unsaved people can see and hear who attends church and claims to be a believer. Hence, the designation "visible church." Also, as the invisible church had its beginnings on the Day of Pentecost, so did the visible church. B. DISTINCTIONS BETWEEN ISRAEL AND THE VISIBLE CHURCH It can be seen that the visible church is distinct from Israel for some of the same or similar reasons that the invisible church is:
Scripture does not say that the visible church is identical to Israel or has been united to Israel, and indeed it cannot be for the reasons given. Just as the invisible church and Israel are distinct entities, so the visible church and Israel are distinct entities. * Shalom. 1. Arnold G. Fruchtenbaum, Dr., Genesis, pdf, (ariel.org: Ariel Ministries Digital Press, 2008), 241. * Part 2: THE CHOSENNESS OF ISRAEL
I. INTRODUCTION We have seen that literal Israel and the literal church are not one and the same, that the church has not been joined to Israel, and that neither Jews nor Gentiles ever forfeit or lose their national identities for any reason. We have also noted, with plenty of support, that "Jew" will be used in this series in the sense of bloodline Jews, the way Jesus, His disciples and all their contemporaries in Scripture used it. There are certain relevant claims made by significant portions of the church which raise the following questions: Are Gentile believers really Israelites who are members of the ten "lost tribes"? Has the church replaced Israel? May it be considered spiritual Israel? May it be considered the new Israel in any sense? May it be regarded as Israel in a figurative sense? May believing Gentiles be regarded as spiritual Jews? We will examine these claims in our next issue; but before we do, it would be wise for us to address key passages of Scriptures that have to do with Israel's chosenness and the purposes for it in the outworking of God's divine agenda. What is herein presented is not intended to negate or downplay the chosenness of the church, but is intended to examine and affirm the ongoing chosenness of the nation of Israel, and to examine the interplay between the two. Many of the points in our Statement will be addressed either as major headings or as points under major headings. II. THE AMC STATEMENT ON ISRAEL
One fundamental principle of biblical interpretation needs to be considered at the outset: The Golden Rule of Interpretation. When the plain sense of Scripture makes common sense, seek no other sense. As an example, when the Bible says "Israel," it should be presumed that what is meant is literal national Israel unless there is clearly a good and valid reason to interpret it otherwise. IV. THE FACT OF ISRAEL'S CHOSENNESS In Deuteronomy 7:6, Moses said, For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. Other verses that straightforwardly declare Israel's chosenness are Deuteronomy 14:2; 1 Chronicles 16:13; Psalm 33:12; 105:6,43; 106:5; 135:4; Isaiah 41:8-9; 43:10,20; 44:1-2; 45:4; Amos 3:2; 1 Peter 2:9-10. 1 Peter 2:9-10 will be discussed. In various translations, "chosen" is rendered "elect," both of which mean sovereignly chosen by God for divine purpose and blessing. V. GOD'S PURPOSES FOR ISRAEL'S CHOSENNESS The presupposition for chosenness is that there are reasons for it. Gleaning from the above passages and others, these points summarize the purposes for which God chose Israel:
This summary is fleshed out by a massive amount of Scripture, but Peter sums it up in 1 Peter 2:9:
Much evidence indicates that Peter was addressing Jewish believers as representative of their chosen nation. The verse itself contains references to Exodus 19:6; Deuteronomy 7:6, 10:15; Isaiah 42:16, 43:20, and 61:6. Other points of evidence are listed in the Footnotes.2 VI. THE PROVISIONS FOR ISRAEL'S CHOSENNESS The provisions that God made for the establishment and fulfillment of Israel's chosenness and the purposes for it reside in the five covenants that He made with them. There are some who believe that the covenants were made with the church. Let us follow a simple line of reasoning to clear up the matter: In the sequence in which the covenants were announced, they are the Abrahamic (1900 B.C.), Mosaic (1450 B.C.), Land (1400 B.C.), Davidic (1000 B.C.) and New covenants (600 B.C.). The covenants are of two types: conditional and unconditional. The Abrahamic, Land, Davidic and New covenants are unconditional, and the Mosaic Covenant was conditioned upon Israel's faithfulness and obedience to God. The two types are kept distinct in each of two passages. In Romans 9:4, the unconditional covenants are referred to as the covenants, and the conditional Mosaic Covenant as the giving of the law. In Ephesians 2:11-16, the unconditional covenants are referred to as the covenants of promise (v. 12), and the Mosaic Covenant as the barrier of the dividing wall. . . the Law of commandments contained in ordinances (vv. 14-15). The Abrahamic Covenant is the first covenant that God made with Israel, and is foundational to the other four. VII. THE AMC STATEMENT ON THE ABRAHAMIC COVENANT
VIII. THE ABRAHAMIC COVENANT God made the covenant with Abraham (Genesis 12:1-3,7; 13:14-17; 15:1-21; 17:1-21; 22:15-18), passed it on to Abraham's son, Isaac (Genesis 26:2-5,24), then to Isaac's son, Jacob (Genesis 28:13-15), whose name became Israel (Genesis 32:28); and finally, to the twelve sons of Israel and to all of Israel through them (Genesis 49:1-28). The foundational declaration and promises of the covenant, and of all of the covenants, are contained in the first passage, Genesis 12:1-3: A. THE PROVISIONS OF THE ABRAHAMIC COVENANT These are the key provisions. God promised: to make of Abraham a great and numerous nation (Genesis 12:2; 13:16; 15:5; 17:1-2,7; 22:17); to give the land of Canaan to him and his descendants through Isaac and Jacob, and spelled out its borders (Genesis 12:1,7; 13:14-17; 15:17-21; 17:8); that Abraham's descendants will be enslaved by Egypt and be delivered after four hundred years (Genesis 15:13-14); that all the families of the earth will be blessed through Abraham (Genesis 12:3; 22:18); to bless those who bless Abraham, and curse those who curse him (Genesis 12:3). Circumcision was to be the sign of the covenant. Genesis 17:9-14. B. THE UNCONDITIONALITY OF THE ABRAHAMIC COVENANT God placed no condition upon any individual or on the nation for the covenant's fulfillment. He emphasized the covenant's unconditionality when He ratified it in Genesis 15. According to the custom of the day, the most serious of covenants were ratified when the parties to it passed between the sections of animals that they had slaughtered, establishing a solemnity and seriousness in the parties' minds by the shedding of blood. When God ratified His covenant with Abraham, only one party passed between the pieces: God Himself, Who appeared as a flaming torch,3 (v. 17) indicating that the fulfillment of the covenant's promises depended solely upon His own faithfulness and divine attributes. C. FOUNDATION TO THE OTHER COVENANTS The Abrahamic Covenant is the basis for the three other unconditional covenants and for the conditional Mosaic Covenant though the two types served the Abrahamic Covenant differently. The unconditional covenants elaborated on the Abrahamic Covenant, and the Mosaic Covenant set Israel apart unto God and served as a fortress to protect them from ungodly external influence. We'll first examine the unconditional covenants, and then the Mosaic. The Land Covenant is found in Deuteronomy 29:1-30:20. It has commonly been called the Palestinian Covenant because, until Israeli independence in 1948, the Land was known as Palestine (Philistia, land of the Philistines), so named by the Roman Emperor Hadrian after the Romans crushed the Bar Cochba revolt in 135 A.D. However, Palestine was never a biblical name for the Land, and "Palestinians" is currently being used of a people who seek to dispossess the Jews of their divinely promised Land. Therefore, to curtail misunderstanding, we will take the lead of Dr. Fruchtenbaum and call it the Land Covenant.4 The provisions of the Land Covenant are as follows:
The highlight of the Land Covenant is the regathering of Israel to the Land after their turning to the Lord on a national scale. It elaborates on the promise of the Land to Abraham by reaffirming Israel's title deed to it by divine fiat irregardless of her subsequent disobedience and repeated scattering. The words of the Davidic Covenant, spoken to King David by the prophet Nathan, are found in 2 Samuel 7:11-16 and 1 Chronicles 17:10-14. The key provisions of the covenant are as follows. God promised the King:
In other words, God promised David an eternal dynasty, throne, Descendant and kingdom. Implicit in God's promise to Abraham, in you all the families of the earth will be blessed (Genesis 12:3) is the coming of a Messiah through Abraham's line; nevertheless, Abraham said to God resignedly, You have given me no descendant (Genesis 15:3). God did eventually give him the promised descendant in Isaac. Isaac begat Israel, and Israel had twelve sons who became the twelve tribes. In Genesis 49:10, the Messianic line was narrowed to the tribe of Judah. Now, a thousand years later with the Davidic Covenant, the Messianic line was further narrowed to David's line. In so doing, the Davidic Covenant reaffirmed and elaborated on God's covenant to Abraham by declaring that Messiah will be brought forth of David, a descendant of Abraham. The Abrahamic Covenant was unconditional, and the Davidic covenant reaffirmed relevant aspects of it unconditionally. XI. THE NEW COVENANT The centerpiece of the New Covenant is Jeremiah 31:31-34: 31. "Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah, 32. not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. 33. "But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34. "They will not teach again, each man his neighbor and each man his brother, saying, 'Know the LORD,' for they will all know Me, from the least of them to the greatest of them," declares the LORD, "for I will forgive their iniquity, and their sin I will remember no more." Please note: 1. No condition was placed on any individual or on the nation for its fulfillment. It is unconditional, and will come to pass fully in all of its aspects. 2. It is an ongoing, eternal covenant, making possible the promises of verse 34. 3. I will make (v. 31) - future tense. The covenant was first announced here and provisions of the covenant were given here, but it was not made here. It was signed by God at the cross with the blood of His Son. As Jesus said, This cup is the new testament [New Covenant] in my blood, which is shed for you (Luke 22:20). Also, Hebrews 8:1-10:18, esp. 9:14-16. 4. Though the signing of the covenant opened the door for the creation of the church just fifty days later, it was not made with the church. It was made with the house of Israel and with the house of Judah (v. 31), that is, the whole literal nation of Israel. Aspects of the Jeremiah 31 passage are further affirmed in Isaiah 53:3; 59:21; 61:8-9; 66:22; Jeremiah 32:40; Ezekiel 16:60; 34:25-31; 37:26-28; and Romans 11:26-27. The key provisions of the New Covenant are as follows:
It is through the salvation of all Israel that God's promise to Abraham, in you all the families of the earth will be blessed (Genesis 12:3), will finally be fulfilled (Isaiah 61:6; Zechariah 8:20-23; Romans 11:15). Indeed, its fulfillment has already begun (Matthew 28:19). While it is true that the crucified and risen Messiah has already touched the lives of numerous families of the earth, He has not yet touched all. At the time of this writing, the Joshua Project of the U.S. Center for World Mission holds that there are 6,760 unreached people groups out of 16,467 people groups in the world, about 41%.5 All teachers and commentators that I am aware of see the New Covenant promises of Jeremiah 31 as extending from verses 31 through 34. I do not understand that. It seems to me that they extend at least through verse 37. Verses 35-37: 35. Thus says the LORD, Who gives the sun for light by day And the fixed order of the moon and the stars for light by night, Who stirs up the sea so that its waves roar; The LORD of hosts is His name: 36. "If this fixed order departs from before Me," declares the LORD, "Then the offspring of Israel also will cease from being a nation before Me forever." 37. Thus says the LORD, "If the heavens above can be measured And the foundations of the earth searched out below, Then I will also cast off all the offspring of Israel for all that they have done," declares the LORD. What God promises here is that He will never turn His back on Israel as His people no matter what. Consistent with all previous unconditional covenants, as well as with verses 31-34, it is an unconditional promise of Israel's physical survival and state of chosenness; and the promise to bless those who bless Abraham and curse those who curse him is the chief means by which God insures its fulfillment in the realm of Israel's relations with people and nations. For example, in Genesis 12:1-17, God cursed Pharaoh, and in Genesis 12:1-2, He cursed Abimelech, for taking Abraham's wife Sarah into their harems. If either of these situations had continued, Isaac, Abraham's child of promise, would never have been born, the nation of Israel would never have been born, and all of God's plans to bless Israel and the nations through Israel would have been cut off. Isaiah gives the same assurance of national continuance: "For just as the new heavens and the new earth which I make will endure before Me," declares the LORD, "so your offspring and your name will endure" (66:22). XII. THE MOSAIC COVENANT We've just considered the four unconditional covenants. Now we'll consider the conditional Mosaic Covenant. A. THE NATURE OF THE MOSAIC COVENANT The Mosaic Covenant extends between Exodus 20:1 and Deuteronomy 28:68. It consists of six hundred and thirteen commandments, ten of which God gave to Moses at Sinai, and six hundred and three of which He imparted to him during the subsequent wilderness wanderings, all of which comprise a single code of Law (James 2:10). It was a conditional covenant, conditioned on Israel's obedience to God's commands, its conditionality being expressed in promises of blessings for obedience and judgments for disobedience (Exodus 15:26; 19:3-6). B. THE BREAKING OF THE COVENANT AND ITS RESULTS Israel broke the Mosaic Covenant (Jeremiah 31:32). It is instructive to note the various definitions of the Hebrew word translated they broke. The word is הֵפ֣רוּ, he-phe-ru'. According to Strong, it is based on the verb parar, "A primitive root; to break up (usually figuratively, that is, to violate, frustrate): - any ways, break (asunder), cast off, cause to cease, clean, defeat, disannul, disappoint, dissolve, divide, make of none effect, fail, frustrate, bring (come) to nought, utterly, make void." In other words, Israel violated the covenant and thereby caused it to cease, disannulled it, dissolved it, voided it. From the time that they broke it, it became inoperative. Four things are to be noted: 1. The Mosaic Covenant was rendered inoperative at the cross (Romans 10:4, Ephesians 2:15, Colossians 2:13-14, Hebrews 7:18, Hebrews 10:19), including the Ten Commandments (2 Corinthians 3:2-11). This means that not one of its commands needed to be obeyed from that time forward. The substance of a particular command may appear in some other form in one of the covenants that are still operative, but would need to be obeyed as a commandment of that covenant, not the Mosaic Covenant. The command for a Jew to circumcise is a good example. It appears in the Abrahamic and Mosaic covenants. A Jew today is under no obligation to circumcise because it is a Mosaic command, but is under obligation to circumcise because it is an Abrahamic command as the Abrahamic Covenant is still operative. Nine commandments of the Ten Commandments (the Sabbath commandment being the exception) appear in different forms in the New Covenant, and must be heeded as New Covenant "commandments" whether implied, exhorted or commanded. A great number of Mosaic commandments do not appear in any form in any of the other covenants, and do not need to be obeyed. 2. God replaced the Mosaic Covenant with the New Covenant: 31. I will make a new covenant . . . 32. not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke (Jeremiah 31:31-32). When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear (Hebrews 8:13). Now this is a "replacement theology" many would do well to adopt! 4. Though many of the promises of the unconditional covenants were also promised in the Mosaic Covenant, those promises that have not yet been fulfilled cannot be mediated through the Mosaic Covenant as it is no longer operative. C. THE BREAKING OF THE MOST CRITICAL COMMANDMENT Without a doubt, the most critical Mosaic commandment that Israel broke is stated in Deuteronomy 18:15. Moses said to the people, 15. The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. There are many parallels between the lives of Moses and Jesus, but what makes Jesus the only possible prophet like [Moses] is that, of all humanity, only Moses and Jesus spoke with God face to face (Moses: Exodus 33:10-11; Deuteronomy 34:10. Jesus: Matthew 11:27; John 1:18; John 5:19; 6:46; 8:38; 10:15,30; 14:10). Indeed, the scattering of the nation to the four corners of the earth did not take place until Israel rejected their Messiah though he proved Himself in accordance with detailed prophecies and Pharisaic benchmarks. After His rejection, He declared in the hearing of the Pharisaic and scribal leaders of Israel, 37. Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38. Behold, your house is being left to you desolate! 39. For I say to you, from now on you will not see Me until you say, "Blessed is He who comes in the name of the LORD!" (Matthew 23:37-39. Verse 39b quoted from Psalm 118:26). Instead of being gathered by Him as He longed to do, they were scattered; and their house (Temple, בֵּית־הַמִּקְדָּשׁ, Beit HaMikdash, "House of the Holy") was indeed left to [them] desolate when the Romans destroyed it in 70 A.D., and crushed the First Jewish Revolt, slaughtering, enslaving and scattered multitudes out of the Land. The second and final wave of the worldwide scattering took place when the Romans crushed the Second Jewish Revolt in 135 A.D. Why was this the most critical commandment? The chief purpose of the Law was to drive Israelites to Messiah (Romans 8:1-4; Galatians 3:24-25). When Israel rejected their Messiah, they broke the very purpose of the Law. D. WHY DID GOD INSTITUTE THE COVENANT? God, in His foreknowledge, knew that the covenant would become inoperative. Why, then, did He institute it? The reasons may be summarized as follows:
God's holiness was revealed when He delivered the Ten Commandments to Moses with "terrible" preparations and signs and wonders; when He judged Israel for their idolatry and licentiousness at the foot of the Mount; by the Levitical blood sacrifices for sin, worship and thanksgiving; when He spoke with Moses from the Tent of Meeting and the Tabernacle; by His miraculous provision for Israel in the wilderness; when He judged Israel at other times in the wilderness for their unbelief and rebellion; when He judged them by Canaanite nations when they turned from Him; when He delivered them from those nations when they returned to Him; when the Shechinah glory filled the Temple in the days of Solomon; when the Word was made flesh and dwelt among them, and other ways. E. THE BARRIER OF THE DIVIDING WALL The barrier of the dividing wall was subservient to some of the other reasons. Israel was kept distinct from the other nations not only by the Code of Law that she had to follow, but also because the Gentiles needed to climb the barrier if they wanted to partake of Israel's covenantal spiritual blessings. The nations surrounding Israel were idolatrous and practiced child sacrifice, temple prostitution and other abominations; but God chose Israel to be a people holy in heart and practice and to serve as His channel of blessing to the nations. To bring about that holy state, God maximized their set-apartness by erecting the barrier of the dividing wall (Ephesians 2:14-15), which minimized the influx of idolatrous Gentiles. The entire Law was the barrier of the dividing wall, and constituted a burden that a Gentile would not bear without good reason: laws of Sabbath observance, sacrifice and giving, dietary laws, proscriptions against cutting the corners of the beard and of mixing linen and wool in the same garment, the necessities of wearing fringes on garments and the putting on of phylacteries, and numerous other such laws: 613 in total. If a Gentile truly believed in the God of Israel, his faith would move him to observe the Lord's commandments (per James 2:18). He would renounce his idolatrous ways, be circumcised and take on the burden of the Law on pain of the (sometimes severe) penalty of the Law. In this manner, the barrier of the dividing wall maximized the likelihood of his leaving his idolatrous ways and detestable practices on the other side of the wall. For fifteen hundred years, God used the barrier of the dividing wall as a means of preserving and consecrating the nation; but because it lacked the power to cleanse their hearts and transform them into a nation after His own heart, He could not fulfill His promises by means of the Law (Romans 8:3). By virtue of the barrier, Israel has had periods of turning to the Lord, but they were brief and did not include all Israel; has blessed many families of the earth through her production of the Scriptures and the bringing forth of Messiah, but not all families. What is yet lacking cannot and will not be fulfilled on the basis of an inoperative covenant, but on the basis of the four unconditional covenants that will remain operative until the end of time. In the same vein, the status of Israel's chosenness cannot, did not, does not and will not stand on the platform of the Mosaic Covenant, but does stand solidly and solely on the rock of the unconditional covenants. XIII. THE IRREVOCABILITY OF THE UNCONDITIONAL COVENANTS The Abrahamic, Land, Davidic and New covenants are unconditional, and are therefore irrevocable. Context makes it plain that Paul was speaking of national Israel when he said, the gifts and the calling of God are irrevocable (Romans 11:29). When God was about to effect His mighty deliverance of Israel from Egyptian bondage as promised in Genesis 15:13-14, He announced Himself as the Maker of the Covenants with their fathers: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob" (Exodus 3:6,15,16; 4:5). As surely as He fulfilled His promise to deliver Israel, He will also perform that which is as yet covenantally undone for the physical descendants of Abraham, Isaac and Jacob, For as many as are the promises of God, in Him they are yes (2 Corinthians 1:20). XIV. "The election of Israel is irrevocable" Romans 9:3-4: 3. For I could wish that I myself were accursed, separated from Messiah for the sake of my brethren, my kinsmen according to the flesh 4. who are Israelites, to whom belongs the adoption as sons. To Israel belongs - present tense - the adoption as sons. God still calls Himself Israel's Father (Jeremiah 31:9), and calls Israel His children (Deuteronomy 14:1), His son (Exodus 4:22; Hosea 11:1), His first-born (Exodus 4:22; Jeremiah 31:9). In Romans 11:1,27-29: Paul declared, 1. I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. . . . 28. From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are - present tense - beloved for the sake of the fathers; 29. for the gifts and the calling of God - on Israel - are irrevocable. Israel's status as an elect, chosen people is irrevocable. They are no less chosen today in their unbelief than they were in the days of the judges and kings when they fell into idolatry so often; and as He dealt with them then, so is He dealing with them today for the purpose of completing the work that He started in them. What Paul said to the church in Philippians 1:6 is also true of Israel: He who began a good work in you will perfect it . . . . Romans 3:3-4: 3. What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4. May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "That You may be justified in your words, and prevail when You are judged." XV. THE COVENANTS STILL BELONG TO ISRAEL Romans 9:3-4: 3. For I could wish that I myself were accursed, separated from Messiah for the sake of my brethren, my kinsmen according to the flesh 4. who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, 5. whose are the fathers, and from whom is the Messiah according to the flesh, who is over all, God blessed forever. Amen. Paul did not say that the covenants . . . and the giving of the Law belonged - past tense - to Israel, but belongs to them - present tense. The covenants refer to the four unconditional covenants, and the giving of the Law to the Mosaic Covenant. Romans 11:27: "This is - present tense - My covenant with them, when I take away their sins." The quotation is actually a summarization of Isaiah 59:21 and Jeremiah 31:34, each of which declares the eternality of the New Covenant. Not only does the context of the Romans passage reveal the current operative state of God's New Covenant with Israel, but also that it is still uniquely Israel's. None of the five covenants have been transferred out of Israel. They still belong to her. XVI. THE APPLICABILITY OF THE UNCONDITIONAL Our Statement reads, "The spiritual blessings of the Abrahamic Covenant overflow to all the nations." Even before God divided mankind between Israel and the Gentiles (Genesis 12:1-3), the salvation of believers of all of earth's ages was assured when, in the days of Adam and Eve, God promised that the woman (Miriam or Mary) will bear a Seed or Descendant (Jesus) (Genesis 3:15); but once there was an Israel, the covenants that God made with them contained soteriological provisions for the Gentiles both for their sakes and for Israel's. Paul labored to provide an accurate understanding of this interplay. We must therefore labor to understand. The applicability of the Jewish covenants to Gentiles during the Church Age, and to the church, is fourfold: Ephesians 2:13-15: 13. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. 14. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15. by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace. Galatians 3:13-14: 13. Messiah redeemed us from the curse of the Law, having become a curse for us, for it is written, "Cursed is everyone who hangs on a tree" 14. in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith. Now that the barrier of the dividing wall has been broken down, Gentiles may be partakers along with Israel of the salvation that was promised to Israel without first coming under the Law (Acts 15:1-19; Galatians 5:1-6), but simply by faith in Messiah. In addition, just as God promised Israel that, upon their national salvation, the Spirit will dwell permanently within all of their hearts (Jeremiah 31:33), in our present Church Age saved Gentiles may be partakers along with saved Jews of the permanent indwelling of the Spirit. By the blood of Christ, Jews and Gentiles are now equally fellow partakers of the promise in Christ Jesus through the gospel, and are also on an equal footing with one another in the body of Christ, being fellow heirs and fellow members of the body. 2. God opened the covenants to the Gentiles so that, as a result of their salvation, individual Jews might be saved, and that His covenantal promise to save all of Israel might be accomplished. Romans 11:11: I say then, Have they [Israel] stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 3. Romans 11:25-26: 25. a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26. and so all Israel will be saved. When God has brought the full number of Gentiles that He has preordained into the body of Messiah, the Rapture will occur, and He will set the stage for the salvation of all Israel at the end of the Great Tribulation. 4. All that God has promised to the church will surely come to pass for them by virtue of the unconditional covenants of which she is now partaker because The gifts and callings of God are irrevocable (Romans 11:29). Though Paul declared that true specifically of Israel, the principle applies to the church, as well. All of Romans 9-11 emphasizes that point, and the passage must be viewed in the context of the promises of Romans 8 and the exhortations of Romans12 to be understood. Just as God will bring about the full blessings that He promised to a disobedient people in the unconditional covenants that He made with them (Romans 9-11), so will He bring about the full blessings and promises that He promised to His sinning church in Romans 8 and elsewhere. XVII. THE CHOSENNESS OF ISRAEL IN THE CHURCH AGE The chosenness of Israel during the Church Age may be seen in the following aspects: A. JEWS ESTABLISHED, INSTRUCTED, AND LED THE CHURCH It was a Jew, Peter, who was given the keys of the kingdom (Matthew 16:18-19) to open the door of the church to the world's three people groups as categorized by religious content: It was also Jews who instructed and led the church until the scattering of Israel out of the Land (Acts 15:1-31; Romans 3:22; Ephesians 2:22). B. THE GOSPEL IS TO GO TO THE JEW FIRST Just as the Lord brought the Gospel to Israel before He sent it to the nations (Matthew 10:6; 15:24; 28:19), even so during the present Church Age the Gospel is to be brought to the Jew first (Romans 1:16), which commission Paul, the apostle to the Gentiles (Romans 11:13), carried out wherever he went, and again when he returned, which commission we ought to follow, as well, because it is necessary (Acts 13:46). XVIII. THE CHOSENNESS OF ISRAEL IN THE GREAT TRIBULATION During the Great Tribulation just prior the Kingdom, Israel will bless all the families of the earth when 144,000 Israelite men will complete the evangelization of every nation and all tribes and peoples and tongues (Revelation 7:1-9, esp. v. 9). As the Great Tribulation draws to a close, God's promise to Abraham, I will bless you, will likewise be fulfilled in a major way when all Israel will be saved (Zechariah 13:1; Romans 11:26). The salvation of all Israel will be the climax of the Great Tribulation (Zechariah 13:1): It will lead to the Lord's return (Hosea 5:15; Matthew 23:39; Revelation 19), the binding of Satan (Revelation 20:2), and the establishment of the millennial Messianic Kingdom (Psalm 2:6-8; Isaiah 9:6-7; Luke 1:30-33; Revelation 20:4). Inasmuch as the foundational Abrahamic Covenant is unconditional, all promises in it and its subservient Land, Davidic and New covenants that have not yet been fulfilled will meet their complete fulfillment in the Kingdom. They may be summed up as follows: 1. Christ Jesus will reign as King over the whole earth (Psalm 2:6,11-12; Isaiah 2:2-4), and the church, having returned with Messiah in their glorified bodies, and the resurrected Tribulation saints in their natural bodies, will reign with Him (Revelation 1:6; 5:10; 20:4-6); resurrected King David will reign over Israel (Jeremiah 30:9; Ezekiel 34:23-24); and the twelve apostles will rule under David over the twelve tribes (Matthew 19:28; Luke 22:28-30). 2. The Earth of the Kingdom will be a marvelous renovated planet (Isaiah 2:4; 11:6-9; 65:17-25). 3. Israel, still God's chosen, will be preeminent among the nations (Deuteronomy 15:6; 28:1,13; Isaiah 14:1-2). 4. As to spiritual blessings, all Israelites that will be born to those who entered the Kingdom in their natural bodies will be saved. These include the children of the all Israel that was saved and of the resurrected Old Testament saints (Isaiah 26:19; Daniel 12:2). The children of the Sheep Gentiles of Matthew 25:31-40 will have the opportunity to receive salvation (Isaiah 49:6) and worship in the Millennial Temple (Isaiah 66:18-24). 5. As to special spiritual service, King Messiah will minister from Jerusalem (Psalm 2:6,11-12; Isaiah 2:2-4), and Israel will be a kingdom of priests (Exodus 19:6), a royal priesthood (1 Peter 2:9), the priests of Jehovah . . . the ministers of our God (Isaiah 61:6), Messiah's first wave of ministry to the world (Zechariah 8:20-23). 6. Church saints in their glorified bodies will soar far above physical concerns, and all the saved in their natural bodies will enjoy abundant physical blessings. 7. All physical blessings promised to Israel will be fulfilled in that nation. Jesus will already have vanquished her enemies (Zechariah 12:2-9); and now, at the beginning of the Millennium, He will gather them from the four corners of the earth to their promised Land (Isaiah 11:11-12; 43:5-7; Jeremiah 31:7-10; Ezekiel 11:14-18; 37:15-23; Mark 13:27) where they will live within its full promised borders in peace and complete, unharassed, unworried enjoyment of it (Deuteronomy 30:5; Isaiah 27:12; 30:23-26; 35:1-2; 65:21-24, etc.). They will erect a new Holy Temple in the Holy City in which they and the saved of all earth's ages will worship the Lord under a new code of Law: Kingdom Law (Ezekiel 40:1-43:27; 44:1-46:24). XX. A RECAPITULATION OF To summarize and highlight, God chose Israel:
XXI. AFTERWORD Numerous prophecies containing hundreds, if not thousands, of details have already come to pass literally and in detail from Israeli enslavement to Egypt (prophesied in Genesis 15:13-14) to the first worldwide regathering of Israel to the Land in 1948 (Ezekiel 20:33-38; 36:22-24) to the conquest of the Temple Mount in 1967 (necessary for certain Tribulation events to occur). Of insurmountable note is the coming of a literal Messiah in fulfillment of at least thirty detailed prophecies. In light of such fulfillments, it is a certainty that all prophecies and covenantal promises that are not yet fulfilled will also be fulfilled literally and in detail. There is no ground for treating them as poetic fantasies or as language to be interpreted any way other than literally. Israel means Israel, Gentiles means Gentiles, the church means the church, the promised Land means the geography promised to literal Israel, and so on. Let us remember the Golden Rule:
Amen. 1. Cooper, Dr. David. Biblical Research Society. http://www.biblicalresearch.info/page7.html. 2. There is much evidential support that 1 and 2 Peter were written to Jewish believers.
3. Fire and smoke were forms in which God appeared in His Shechinah glory in Old Testament times (Exodus 3:2; 13:21; 19:18; Isaiah 4:5; 6:4, etc.). 4. Arnold G. Fruchtenbaum, Dr., Messianic Bible Study 021: The Eight Covenants of the Bible, pdf, 4. 5. The Joshua Project, http://www.joshuaproject.net. *
I. INTRODUCTION We have seen in Part 1 of the Israel series, Who Is Israel? Who Are the Jews?, that literal Israel and the literal church are not one and the same, that the church has not been joined to Israel, and that neither Jews nor Gentiles ever forfeit or lose their national identities for any reason. We have also seen that the overwhelming Bible-based definition of "Jew" is one who is a bloodline descendant of the Israeli patriarchs, and that that is the meaning of "Jew" that we will retain in this series - the meaning that Jesus held to when He used the term. In Part 2, The Chosenness of Israel, we have seen that, among the nations of the Earth, God has chosen Israel for divinely ordained purposes and privileges, and that her chosenness remains until the end of time. The materials contained in Part 1 and Part 2 constitute an essential foundation for consideration of the material in our present study, and it is respectfully urged that they be studied or reviewed before proceeding. Part 3, which we are now engaged in, is of an apologetic nature: It is a defense against contrary claims. The chief arbiter will be the Word of God and, when called for, documented extrabiblical facts. II. RELEVANT SECTIONS OF THE AMC STATEMENT ON ISRAEL
We will be addressing two classes of claims. The first is found perhaps exclusively in non-messianic Christian circles and has to do with Israel's being replaced by the church, or the church being Israel in some sense, and comes under the heading of Replacement Theology or Supersessionism, the latter of which means that the church has superseded Israel. The second is found perhaps exclusively in messianic circles and has to do with the claim that all believers are actually descendants of Abraham, Isaac and Jacob whether they know it or not, and comes under the heading of The Two-House or Ephraimite Doctrine. The biblical identity of a Jew has been examined in Part 1, and the fact that God has not rejected Israel as His covenant nation has been addressed in Part 2; yet, the claims of replacement theology and Two-House need to be responded to directly. We will address replacement theology in this study, and The Two-House or Ephraimite doctrine in the following study. A. SUPERSESSIONISM OR REPLACEMENT THEOLOGY The meaning of this doctrine is that the church superseded or replaced Israel as God's covenant people. The three claims presented under this heading are: If God has rejected Israel, then that clears the way for a replacement people; and if that people is the church, then the church may be considered spiritual Israel. It is also conceivable that some who believe that Israel is still God's covenant people would consider the church spiritual Israel because it is composed of people whose spirits have been regenerated by the Holy Spirit. We will now hold the light of Scripture to these claims and possibilities. The meaning of this claim is that God rejected Israel as His covenant people when they rejected Jesus as their Messiah and delivered Him up to Pilate to be crucified.
The point that Paul was making was that, despite the fact that some Jews didn't believe in God, their unbelief will not nullify the faithfulness of God in the matter of keeping the promises He made with Israel that are contained in the unconditional covenants that He made with them. The unbelief of some Israelites will not nullify the faithfulness of God. May it never be! In plain English, "Absolutely not!" God is not unrighteous so as to break His word, is He? May it never be! Absolutely not! The next two times it was used are in Romans 11:1,11: Paul used the expression in other contexts that show exactly what he meant. Some examples: In these examples, also, Paul's question is rhetorical and calls for a negative answer; but just in case his readers would have any doubt, he supplies the answer: May it never be! Absolutely not! Paul follows his emphatic response with, for I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. . . . What is his point? If God had rejected Israel as His covenant people, then every Israelite would be disqualified from the possibility of being saved; yet he is an Israelite who is saved, and that proves that God has not rejected His people. To sum up, we have noticed two proofs that God has not rejected Israel as His covenant people: Nevertheless, we'll address several passages that need clarification.
Paul is comparing the situation of his day with that of Elijah's. Just as God had reserved seven thousand men to be faithful to Him in Elijah's day, so He reserved for Himself a remnant, a minority of Israelites in Paul's day, of which Paul identifies himself as a member. Paul's logic is thus: If Israel was not rejected in Elijah's day though believers among them were in the minority, so she is not rejected in Paul's day though believers among them were in the minority. Paul's conclusion applies today, as well, for both Paul and we are in the same Church Age.
If Israel has not been rejected, then what is meant by Israel's stumbling in verse 11, fall in verse 11, and their rejection in verse 15? Just preceding this passage, it is recorded, David says, "LET THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM (verse 9), and the nature of the stumbling block can be determined from 9:31-33:
The stumbling block that was laid in Zion, that is, Israel, was Jesus. Israelites generally attempted to attain righteousness through the works of the Law and, on a national level, stumbled over the message that what was required for righteousness was faith in Jesus. They stumbled over the message of faith in Him, but they did not fall: They did not become rejected by God. But what of their rejection in verse 15? They were rejected from seeing the Messianic Kingdom established in their day. This cleared the way for the Church Age during which God is taking from among the Gentiles a people for His name (Acts 15:14). As Paul said of Israel in 11:12, their transgression is riches for the world.
What will their fulfillment be based on? Their acceptance by God: 15. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Their acceptance by God will be based on their national reception of Jesus as their Messiah, as Jesus Himself said, For I say to you, from now on you will not see Me until you say, "BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!" (Matthew 23:39). Israel will receive Him as their Messiah, all Israel will be saved (Romans 11:26), and He will then return and establish the Kingdom. To restate it in sequence, Israel stumbled over the fact that faith in Messiah was required for righteousness, not the works of the Law. Her rejection of Christ led to their rejection from seeing the Kingdom established at that time, not to their being rejected as God's covenant people. This cleared the way for the Church Age after which they will receive Christ and be accepted by God. On the basis of their salvation Christ will return and establish His Kingdom on Earth. They did not stumble so as to fall, did they? May it never be! Absolutely not! This is further developed just ten verses later: 25. For I do not want you, brethren, to be uninformed of this mystery - so that you will not be wise in your own estimation - that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26. and so all Israel will be saved. The fact that God has not rejected Israel cuts the legs out from under the claim that the church has replaced Israel. Replacement Theology, then, really does not have a leg to stand on. 2. THE CHURCH HAS REPLACED ISRAEL AS GOD'S COVENANT PEOPLE Supersessionism or Replacement Theology holds that God rejected Israel because of their rejection of Christ and then received the church as His covenant people in place of Israel because of its reception of Christ. As God's sole covenant people, the church is now the sole possessor of the covenant promises that God transferred over to it from Israel. This matter has been dealt with at length in Part 2, and will be dealt with only summarily here: The church is a people of God, but it has not replaced Israel, which is also a people of God. Since the Day of Pentecost God has been orchestrating an interplay between the two for the benefit of both, the outworking of His divine purposes, and the glorification of His Name. All of this is explained in Part 2. 3. DANGERS OF SUPERSESSIONISM 1. It misrepresents God as one who breaks His promises. If God breaks His promises, then how is one to know his salvation is secure (which is the whole point of Romans 9-11)? How may the church know that God will not find a people to replace it for the great sins it has committed? 3. From at least as early as the second century, anti-Semitic statement have been made by church leaders, and virulent anti-Semitic policies and campaigns have been launched on the basis of the claim that God had rejected Israel because of her rejection of Jesus. Even today, major denominations that hold to this belief promote economic divestiture from Israel and find fault with her every move despite the fact that she is surrounded by implacable and voracious wolves. 6. Two Covenant theology was formulated by Franz Rosenzweig after World War I, but Replacement Theology prepared the way for its broad adoption after World War II:
Here is a classic case of error begetting error with the offspring being more insidious than the parent. Contrary to Replacement Theology, Two Covenant holds that Israel is in a favored relationship with God and therefore repudiates the evangelism of Jews!3 B. CONCEPTS AND SCRIPTURES IN QUESTION There are perhaps a dozen key passages that are used to support the various claims of Replacement Theology. We will examine them one at a time in the sequence in which they appear in Scripture, and then draw conclusions. The nature of the issues at hand compel me as a Jew to declare to you that I continually appeal to God to empower me in such a way that my analysis of Scripture will never be driven by an outcome that would be favorable to Jews, but on the basis of fair and reasonable analysis applied in an objective manner. I humbly appeal to my readers - Jew and Gentile alike - to take the same approach. 1. "SPIRITUAL ISRAEL," "SPIRITUAL JEW" Following on the heels of believing that the church has replaced Israel as God's covenant people are the beliefs that the church is spiritual Israel and its members are spiritual Jews. The reasoning is thus: Since Israel is a people by natural generation, then the church, which is a people by regeneration of human spirits by the Holy Spirit, it may validly be referred to as spiritual Israel, the true Israel, the New Israel, the Israel of God, or some similar title, and its members as inward Jews, spiritual Jews, Israelites of God, or some similar title. Since, according to Paul, the church has absolutely not replaced Israel, then none of these designations are valid. Nevertheless, scriptures that are used to support this contrary claim must be examined. As a preliminary concern, let us see whether or not Scripture uses the word "spiritual" in reference to a believing Gentile being a spiritual Jew. According to scriptural usage, even a believing Jew whose walk is not mature should be not called a spiritual Jew. How then can the church be called spiritual Israel and all of its members spiritual Jews? We are dealing with terms here, but the concepts underlying the terms will be examined further.
29. But he is a Jew who is one inwardly. Does the passage indicate that a believing Gentile is an inward Jew? There are three keys to understanding verses 23-29: Verses 25-27 is a refutation of that Pharisaic belief. What Paul is saying is that Jews and Gentiles who conform to God's requirements will enter the Kingdom, and Jews as well as Gentiles who do not conform to God's requirements will not, because it is inner circumcision, the circumcision of the heart, that determines entry, not outward. What he is saying in verses 28 and 29 is, "Jews were called out by God to be a people circumcised in heart; but though you are Jews by birth, you are not Jews who are true to your calling because you are not circumcised in heart. To be a true Jew, you must be one inwardly." Verses 23-29 may be summed up as follows: There is no reference in the passage to Gentile believers being inward Jews. The circumcision of the heart renders one inwardly righteous, not inwardly Jewish. This is consistent with what we've already seen in Part 1: Nicolas, who was a proselyte to Judaism and was outwardly circumcised, and had come to believe and was inwardly circumcised, was still not called a Jew in any sense, but a proselyte (Acts 6:5).
As has been shown, it was the covenant that God made with Abraham that laid the foundation for the New Covenant, which is applicable today and by which all who have faith in Christ are counted righteous before God: So then they that are of faith are blessed with the faithful Abraham (Galatians 3:9). In this sense Abraham is the father of all Jews and Gentiles who have faith in Christ; but verse 12 says that Abraham was the father of circumcision to both Jews and Gentiles who follow in the steps of Abraham's faith, and also contains the phrase our father Abraham. This again raises the question: Does a Gentile's faith make him an inward Jew? The passage is addressing the matter of Abraham's being the father of all who have faith, an inward matter, and is summed up by the quote, "A FATHER OF MANY NATIONS HAVE I MADE YOU." Now, if Paul was concerned about a matter of the heart, why did he refer to MANY NATIONS if he was trying to convey that all who are of faith are inward Jews: one nation? The only way his reference could make sense is if he meant that Abraham was the father of faithful Jews, Arabs, Chinese, etc. He was not even thinking of a believing Gentile being an inward Jew. Paul explained that Abraham's outward circumcision was a sign and a seal of the righteousness of the faith which he had while uncircumcised. He didn't say that it changed Abraham's race inwardly or outwardly. To be the father of circumcision, then, means to be the fountainhead of those who bear the sign and seal of the righteousness of. . . faith, which is the circumcision of the heart, which Paul didn't say changes one's race inwardly or outwardly. Americans say, "George Washington is the father of our country," but I'm an American and my name is not Washington. As Americans are recipients of the heritage of which Washington is considered the fountainhead, so all those who are of the faith of Abraham are recipients of the heritage of the faith of which Abraham, humanly speaking, is considered the fountainhead. This is the sense in which the passage uses father, and it is still a commonly used expression in the Hebrew language today. There is therefore no basis in the passage for referring to a believing Gentile as an inward Jew. Again we'll draw a parallel from the natural realm: Abraham was the father of eight sons (Genesis 16:1-16; 21:1-3; 25:1-2), but only one, Isaac, was in the covenant line. Furthermore, Isaac fathered two sons, Jacob and Esau (Genesis 25:19-26), but only one was in the covenant line: Jacob, whose name became Israel; and none of the sons of Abraham's other seven sons were in the covenant line. It's plain to see, then, that not all whom Abraham fathered physically are Israelites or Jews. In a parallel manner, not all whom Abraham fathered by virtue of the faith of Abraham are inward Jews. Paul makes just this kind of comparison in Romans 9:7, as we'll see right now.
Such translations as For they are not all Israel who are descended from Israel (New American Standard) and For they are not all Israel, that are of Israel (American Standard Version) seem to say that those who are of the nation of Israel do not constitute the entire nation, but that there are those who are not of the nation who are also part of the nation. But consider these literal translations: all the [ones] of Israel, these [are] not Israel (Analytical-Literal Translation); not all those of Israel are Israel (Literal Translation of the Holy Bible); not all who are of Israel are these Israel (Young's Literal Translation). They start out with the entire nation then eliminate some. They speak of subtraction, not of addition or replacement. Well, is Paul saying that Israel is added to, or subtracted from? If one needed to judge on the basis of translations, he should lean toward literal ones; yet, this is not conclusive. Another thing that needs to be considered is this: Is the statement speaking of people being added or subtracted physically or inwardly? Paul's dissertation begins with verse 1, and verses 1-5 show that Paul's focus is on the salvation of literal Israelites. His dissertation continues on through the end of the chapter where he reiterates the same concern, and then carries it over to chapter 10. Paul's overriding concern in 9:1-8 is the salvation of Israelites. In verse 7, Paul tells us that not all of Abraham's physical descendants will be in the covenant line, and uses that as a parallel to the situation within Israel, that not all Israelites are children of God by means of salvation (verse 8). The point is strengthened by verse 31-33:
In verse 31, Paul is speaking of literal Israel, which Mt. Zion in Jerusalem represents. HE in Israel WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED, and he in Israel who does not believe in Him will be disappointed. Again, he is distinguishing between Jews who believe and Jews who do not. They are not all Israel who are descended from Israel means that not all who are physical Israelites are true to the nation's call to have faith in God. The unbroken focus since verse 1 has been on Israelites, and it continues unbroken through verse 13. Gentiles who are saved are not brought into the picture until verse 23. They are called MY PEOPLE in verse 25, but no mention is made of their being Israelites in any sense. We know that the church is a people of God: for you are all one in Christ Jesus (Galatians 3:28). They are MY PEOPLE as members of the church, not as members of Israel. There is no support in the passage for thinking that believing Gentiles are inward Jews or that the church is the new Israel. We've covered the relevant points of Romans 11:1-5 and 11-15, and we'll begin with verse 15 here so we can see the flow of Paul's thoughts in an unbroken manner:
Many hold that believing Gentiles, being the wild olive branches, are grafted into Israel, being the olive tree. Based on that premise, they also hold that believing Gentiles are joined to Israel on the basis of their faith and are therefore inward Jews; and extrapolated to the church, the church is Israel inwardly, the New Israel, etc. Can these claims validly be derived from the passage? The key question we need to answer is, Is the tree Israel? Let us consider: Is the tree Israel? It cannot be for the simple reason that Israel owns the tree, and Israel is not owned by itself in any sense. Since the tree is not Israel in any sense, the passage does not state or imply that believing Gentiles are grafted into Israel in any sense, and it cannot be said on the basis of the passage that they have been added to Israel in any sense, or that they are physical or inward Jews, or that the church is Israel physically or inwardly, or the New Israel, or some similar entity, or that it has replaced Israel. Not only can the tree not be Israel, it cannot be Christ, the Gospel, or the church either, because Israel does not own any of them either. What, then, is the cultivated olive tree? Another element in the passage also refutes the idea that the church has replaced Israel. Consider verse 26, All Israel will be saved. If Israel is taken literally as context calls for it to be taken, then God has not rejected Israel and the church could not have replaced her; but if Israel is taken as the church, then the statement could read, "All the church will be saved," which would be an absurdity because the church is composed solely of people who are already saved, and Paul had gotten writer's cramp over a three chapter span to climax with an absurdity.
And if you belong to Messiah, then you are Abraham's descendants. With this passage, Replacement theologians visit a line of thinking that we have addressed before, that believing Gentiles are inward Jews by virtue of their faith; but as we have pointed out, In light of these observations, it cannot rationally be concluded that the passage supports the idea that all who are Abraham's descendants by virtue of faith are inward Jews.
The claim that we are addressing here is that the believing church is the Israel of God, which claim is based on the presupposition that them and the Israel of God refer to the same group, the church. Is the claim valid? A reading of the letter shows that the issue that Paul was addressing is that some Galatian Gentiles were being influenced by certain Jewish teachers who taught that placing oneself under the Law of Moses, which was accomplished by the rite of circumcision, was a necessary prerequisite for salvation by faith in Jesus. Paul's response in verse 15 may therefore be paraphrased, "Whether you are a Jew or a Gentile, or whether or not you put yourself under the Law, is irrelevant. What counts for salvation is being made a new creation" which, he says repeatedly in the same letter, is by faith apart from the Law (2:16; 3:2,5,11, etc.). 2:16: knowing that a man is not justified by the works of the Law but through faith in Christ Jesus. He then follows 6:15 by saying, 16. And those who will walk by this rule, peace and mercy be upon them, and [kai] upon the Israel of God. Dr. Fruchtenbaum writes:4
Another significant point: In Galatians 2:7-9, the circumcision and the uncircumcision are twice identified as the Jews and the Gentiles respectively, and verse 15 of Galatians 6 uses exactly the same terms, providing rather strong evidence that the blessing pronounced is upon two groups: them, being believing Gentiles, and the Israel of God, being believing Jews.
Here again we are faced with the question: Since the circumcision refers to the Jews (Romans 15:8, Galatians 2:12, etc.), and the true circumcision is said to glory in Messiah, can we not conclude that, since the church glories in Messiah, she is the true Israel? As always, we need to look at the verse in context:
A reading of the chapter shows that the evil workers are the same group that troubled the Galatians: Judaizers, Jewish teachers who taught that adherence to the Law was a necessary prerequisite to salvation. They are the false circumcision, which does not mean that they are not Jews, but means "mutilators,"5 whose end is destruction (v. 19). Philippians 3:3 lends no support to the idea that the true circumcision refers to the church.
By equating Mount Zion with the church in verse 23, this passage has been used by at least one influential theologian6 to conclude that the church is Israel. In other words, you = Mount Zion = Israel = the church. Is his conclusion valid? Both context and syntax demand that it is not. As to context: The first division names the place, the second division names the persons or groups of persons who will dwell in the place. This makes three things clear: The notion that the church has become Israel cannot be squeezed out of the passage.
Many who read this passage conclude that Peter is saying that the church is now Israel. Their conclusion is based on this line of thinking: Is this line of thinking valid? To begin with, there is overwhelming evidence that Peters letters are not addressed to the church, but to Jewish believers:
1 Peter was not written to the church, but to Jewish believers. Therefore, the passage does not teach that the church is Israel in any sense. Of the fourteen key passages that we have examined that are used by many to conclude that the church has replaced Israel as God's covenant people, or is Israel in some sense, or that all believers are Jews in some sense, we have not found one that passes the test of careful scrutiny. None provide any justification for believing that God has rejected Israel as His covenant nation, or that the church has replaced or been added to Israel in any sense. Therefore, the church cannot validly be called inward Israel, spiritual Israel, New Israel or any such entity, nor can its members be considered inward Jews or some similar entity. Nor can any of its members be called a spiritual Jew unless that member is a physical Jew who has a mature walk in the Lord. 1. "DO YOU BELIEVE THAT BECAUSE YOU'RE JEWISH?" A pastor asked me that question. It is not uncommon for such suspicions or accusations to be hurled at Jewish believers. To assuage such suspicions, let it be noted that there are many highly credentialed true blue Gentiles who also believe it, such as: Dr. Lewis Sperry Chafer, former president of Dallas Theological Seminary:
Dr. S. Lewis Johnson, whose credentials are noted above: "In spite of overwhelming evidence to the contrary, there remains persistent support for the contention that the term Israel may refer properly to Gentile believers in the present age. . . ."8 2. THE POETIC USE OF "ISRAEL" AS THE CHURCH May "Israel" be used poetically of the church in the writing of a song, the fashioning of a colorful sermon, or the like, as has often the case? Linguistically, anything may be used metaphorically for anything else. Someone may refer to me as a tube of toothpaste: Squeeze me hard enough, and everything that's inside will come out. But when one is dealing with biblical terminology, one must be extremely careful to not inadvertently undermine Bible truth. Speaking of the church as Israel will do exactly that.
1. Quoted from an email of August 19, 2010 to the author by Dr. Craig A. Blaising, Joseph Emerson Brown Professor of Christian Theology, The Southern Baptist Theological Seminary. *
I. INTRODUCTION The burden of these studies is to provide scriptural support for the declarations within the doctrinal statement of The Association of Messianic Congregations and to respond to contrary claims. The Ephraimite or Two-House doctrine contradicts truths we've studied regarding the salvation of Gentiles and the nature of the church as well as this excerpt from the Statement:
That Christ's purpose in coming was to offer salvation to all people of all nations without exception is a plain biblical truth. It was declared by God to Abraham in Genesis 12:3: And in you all the families of the earth will be blessed, and is being fulfilled in our Church Age in the train of Jesus' command, "Go therefore and make disciples of all the nations (Matthew 28:19). It commenced in our Church Age on the Day of Pentecost with the salvation of proselytes (Gentile adherents to Judaism) as well as Jews (Acts 2), and broke into the non-proselyte Gentile world with the salvation of Cornelius in Acts 10. The plain and obvious teaching of Scripture is that the Gospel has been sent out to all people - including those without a drop of Jewish blood in their veins - and that multitudes of them have and will be saved. Revelation 5:9: And they sang a new song, saying, "Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. In this author's opinion, the most serious problem with Two-House is that at least some of its chief proponents evidently believe that every member of the body of Christ is actually a descendant of Abraham, Isaac and Jacob (Israel) whether they know it or not, Jewish believers being descendants of the southern kingdom of Judah, and Gentile believers being descendants of the northern kingdom of Israel, also referred to in Scripture as Ephraim (Isaiah 7:2:5,9,17; Hosea 9:3-16). (Hence, the designations Ephraimite and Two-House.) What this means is that God is NOT saving Gentiles (as the term is commonly understood)! It is not the goal of this writer to parse every aspect of Two-House, but to refute this most dangerous aspect of it. Here is a quote from an article by Bruce Lieske that appeared in the journal of the Christian Research Institute:
There are those in the movement who deny this, such as J. K. McKee, who writes, "We do not believe that every non-Jew or 'Christian' is a physical Israelite."2 Dr. Kay Silberberg writes,
You can see the confusion. Nevertheless, to put any doubt to rest as to whether or not there are true, bona fide "non-Jewish" Gentiles in Christ, this writer will offer evidence to the affirmative; but first, a look at some of the dangers of Two-House as expressed by Steve Shermett, former president of the AMC:4 III. DANGERS OF THE DOCTRINE OVERALL
I would add two more: In addition to passages already cited, the author offers the following as refutation of the belief that all believers in Messiah are descendants of Ephraim or Judah: a. Gentiles Were Saved Before the Cross Melchisedec was contemporary with Abraham, Rahab was a Canaanite, and Ruth was a Moabites. All were Gentiles who were saved prior to the cross and prior to the formation of the northern kingdom called Ephraim. Zechariah spoke the word of the LORD in Jerusalem to the returnees of both houses of Israel from Medo-Persian captivity:
The house of Israel was addressed as well as the house of Judah. Though, as with any nation, some of its members lost their identities among the foreign nations in which they resided, no tribe was "lost." Peter wrote to the dispersion, (1 Peter 1:1. Young's Literal Translation), "the Diaspora (the Dispersion)" being the technical term for Jews outside the Land still in use today. James wrote to the Twelve Tribes who are in the dispersion (James 1:1. Young's Literal Translation); and in Luke 2:36 we meet Anna of the tribe of Asher praying in the temple in Jerusalem. Also, by comparing verses 8 and 23, we see that the LORD recognized members of both houses as Jews, and distinguished them from the nations. While the prophesied event takes place in an age subsequent to the Church Age, this distinction alone destroys the notion that the saved Gentiles of today are Ephraimites. The same distinction is made in Revelation 7:1-9: Israelites are the preachers, and a great multitude. . . from every nation and all tribes and peoples and tongues are the Gentiles who will be saved by the Israelite preachers. So, Gentiles without a drop of Jewish blood were saved prior to the Church Age, and will be saved subsequent to the Church Age: during the Tribulation period, as shown by Revelation 7:1-9, and during the Millennium, as shown by Zechariah 8:22-23. Why would God cut them off from the possibility of salvation in the intervening Church Age - right after Jesus died for the sin of the world (John 1:29)! c. No Apostolic Mention or Explanation If God did cut off Church Age Gentiles from salvation, why would He not have one of His apostles explain such a dreadful departure in writing? Why does the New Testament never explain that Gentile believers are of the ten northern tribes, or call them Ephraimites? If Paul was the apostle to the Ephraimites, why didn't he say so? What he did say was that he was an apostle of Gentiles (Romans 11:13. Also Romans 15:16, 1 Timothy, 2:7, etc.) d. The New Testament Distinguishes Just a few examples: Nicholas, a Gentile convert to Judaism who came to believe in Messiah, was not called an Ephraimite or Israelite, but a proselyte (Acts 6:5). Paul refused to circumcise Titus, a Greek, but circumcised Timothy, who had a Jewish parent (Acts 16:1-3; Galatians 2:3). Gentile believers were called wild olive branches, and Jewish believers were called natural branches (Romans 11:17,24). In Matthew 28:19. Jesus said, Make disciples of all nations (Matthew 28:19). According to Strong's, the Greek for nation is ethnos, and it means "a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan): - Gentile, heathen, nation, people." Revelation 5:9: You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. The word for nation here is also ethnos. Also, the word for tribe means "an offshoot, that is, race or clan: - kindred, tribe." f. James' Application of Amos 9:11-12 in Acts 15 To resolve the Acts 15 controversy over the necessity of circumcision for Gentile salvation, James quoted the Septuagint version of Amos 9:11-12:
James applied the passage to the issue of Gentile salvation in his day and age. The point he was making to his Jewish listeners was that God had made a way so that the rest of mankind may seek the LORD, and all the Gentiles who are called by My name. How could anyone interpret this as referring solely to Ephraimites in the Diaspora! Gentile believers without a drop of Jewish blood in their veins are being saved in this day and age. It is pathetic to have to prove it! The foolishness of teaching that God has excluded Gentiles from salvation in the Church Age belies either a profound incompetence in biblical exegesis or a willingness to sacrifice the plain teaching of Scripture on the altar of some unholy spirit. VI. THE AMC STATEMENT ON THE To summarize the AMC position on Two-House overall, I herein present the addendum to our doctrinal statement:
1. Bruce J. Lieske, "The Messianic Congregational Movement: Something New, Something Old," Christian Research Journal, Volume 22, number 1 (1999), http://www.equip.org/articles/the-messianic-congregational-movement. * The burden of these studies is to provide scriptural support for the claims in the AMC doctrinal statement and respond to contrary claims. In that regard, our series on Israel can be considered finished, but there are a few items I'd like to add to round things out. We'll begin with the question, "Where are the promised Promised Land blessings?" * ADDENDUM 1. WHERE ARE THE PROMISED
The world was stunned when the modern State of Israel was established on May 14, 1948 after eighteen hundred years of Jewish dispersion and persecution around the world and after Satan's most successful bid at annihilating them. No such thing had ever been heard of. Historians were baffled. The phenomenon broke every principle of history pertaining to such things. "Surely, this was the return of Israel to the Land as prophesied in Scripture," mused many, and many still do - yet, there is this puzzlement: Where are the Messianic blessings so lavishly and copiously promised in the Hebrew Scriptures in such passages as Micah 4:1-4?
and Isaiah 11:1-10?
Where are these blessings? Where is Messiah? Where is the peace? The key to the mystery is in the very next two verses, Isaiah 11:11-12:
The Lord will again recover the second time . . . the remnant of His people . . . from the four corners of the earth. . . . the second time. . . . There will be two worldwide gatherings of Israel - not one - and two distinct classes of Scriptures attest to this: One speaks of a gathering for judgment, and the other of a gathering for Messianic blessing. Various passages prophesy a worldwide gathering of Israel in unbelief for the purpose of judgment, among which are Ezekiel 20:33-33; 22:17-22; 36:22-24 and Zephaniah 2:1-2. Ezekiel 20:33-38:
Verse 34 indicates a worldwide gathering of Jews. The only worldwide gathering of Jews to date culminated in the modern State of Israel, born on May 14,1948. In verses 34-35, God says that He will gather Israel with wrath poured out and enter into judgment with [them]. First, the wrath poured out; then, another judgment. The wrath poured out had to have been the Holocaust, if not the centuries of persecution that preceded it, as well; but a more severe judgment awaits Israel, namely, the time of Jacob's trouble (Jeremiah 30:7) in the second half of the Great Tribulation. During this period, two-thirds of the world's Jews will be killed (Zechariah 13:8) as opposed to the "piddling" one-third during the Holocaust. But there is a divine purpose in this:
And their lament will be, Come, let us return to the LORD. For He has torn us, but He will heal us; He has wounded us, but He will bandage us. (Hosea 6:1) And thus, All Israel will be saved (Romans 11:26). The first worldwide gathering in 1948 was in preparation for the future judgment of unbelieving Israel, which will result in the universal salvation of her survivors, which is the climactic fulfillment of God's New Covenant that He made with Israel: Now comes the worldwide gathering for blessing. II. A GATHERING FOR MESSIANIC BLESSING Zechariah 10:8-12:
Ezekiel 11:17-20:
And Messiah will dwell among them and be their King, as is declared in the Micah 4:1-4 and Isaiah 11:1-10 passages, above. Some other prophesies of a worldwide gathering in faith for Messianic blessing are Jeremiah 23:3; 31:8-10; Ezekiel 20:40-41 and Zephaniah 3:20. Much of Israel is now gathered in the Land in preparation for judgment during the Great Tribulation, which will result in the purging of the world's Jews of its rebels and the salvation of all the rest. The Lord will then gather the entire saved nation to the Land, where they will enjoy the prophesied Messianic blessings for the thousand year reign of Messiah, and Israel will suffer no more; for after the thousand years comes the eternal ages when the saints of all ages and all the holy angels will live in the blessed presence of Father, Son and Holy Spirit forever. Lord, hasten that day! *
A remnant is a remainder or part left over from the whole. Though different words are used from translation to translation and often within the same translation to convey the concept of the faithful remnant within Israel, "remnant" is the word most often used in the King James, the American Standard, the New American Standard, and perhaps other translations, and that is the word we will use here. "Remnant" is used in Scripture in various contexts. For example, it is used in reference to:
When it is used in reference to Israel, it is not always used in reference to the faithful remnant. It is also be used in contexts of faithlessness and judgment and in neutral contexts. Its use in Nehemiah 1:3, just referenced, simply refers to the descendants of those left in Judea after the rest had been taken captive. This study will focus on the faithful remnant of believers within Israel. Before we proceed, one aspect of the Statement needs to be addressed. It declares that Jewish believers, who are the spiritual remnant of physical Israel, are members of the body of Messiah, or Christ. The Statement was written with today's Jewish believers in mind; and in that frame of reference it is absolutely true. However, one cannot apply the Statement to all Jews of all times because whereas the body of Christ began to form at Pentecost and will cease to form at the Rapture, Jewish believers span the ages from Abraham until the end of the Millennium. Therefore, the Statement does not apply to the great number of pre-Pentecost and post-Rapture believers who are also part of the remnant. All Jewish believers from Abraham until the end of the Millennium are members of the faithful remnant of Israel, but not all members of the remnant are or will be members of the body. II. WHY "THE FAITHFUL REMNANT OF ISRAEL"? Revelation 5:9 informs us that every nation will eventually have its remnant of believers:
Yet, God has ordained that the faithful remnant within His chosen nation be unique. Believers within Israel share much common ground with believers of every nation; but because of the uniqueness of Israel's remnant it warrants special focus. In fact, "the remnant of Israel" is the exact designation for God's faithful Israelites in Isaiah 10:20, Jeremiah 31:7, Micah 2:12 and Zephaniah 3:13. There were Gentile believers in ancient times, such as Melchisedec, Rahab and Ruth (Genesis 14:18; Ruth 1:16; Hebrews 11:31), yet God specifically speaks of the faithful remnant within Israel. The big picture is this: God has ordained that the faithful remnant of Israel take center stage in the outworking of His purposes for Israel's chosenness - which are not only for the blessing of Israel, but of the world. III. KEY POINTS ALREADY COVERED Much has been covered concerning the faithful remnant within Israel (though it has not always been named as such in our discussions), particularly in our Salvation series, the Church series, and in various studies to date in our Israel series. We will list key points already covered, and then move on to new territory. Discussions relative to the following points may be found in prior studies in this compendium. Key points already covered:
We will now move on to new material. Then the LORD said to Isaiah, "Go out now to meet Ahaz, you and your son Shear-jashub. . . . Isaiah 10:20-23 speaks of the final return of Israel to the Lord, and verse 21 reads, A remnant will return, the remnant of Jacob, to the mighty God. That final return was of such significance to Isaiah that he named his son She'ar Yashuv, A Remnant Will Return. These passages inform us that:
This passage likewise refers to the period of the final return of Israel to the Lord. Although Israel as a whole will be filled with iniquity, both their own iniquities and the iniquities of their fathers together, and the nation will be judged during the Great Tribulation (I will repay), nevertheless, just as one does not destroy a bad vine if there are good grapes on it from which new wine can be derived, God It is the existence of believers within the nation, though they be but a remnant, even a minority, that keeps God from destroying the nation and causes Him to preserve it even unto the day of the national salvation of Israel, the coming of Christ to take rightful possession of the Land, and the future blessing of Israel's faithful remnant in the Land. We see in the case of Sodom that the existence of believers may, at times, be a factor in the survival of a people (Genesis 18:23-32); but there is no nation besides the covenant nation Israel for which God has declared that He will not destroy it so long as He finds a faithful remnant within it. That He will not destroy Israel because of the presence of a faithful remnant is corroborated by other passages, such as Roman 9:27-29, which make other points, as well.
This passage is in the general context of the salvation of Israel (Romans 9:1 - 10:1), and verse 28 places verse 27 in the time of her future national salvation. Paul says here that the remnant of Israelites alive at that time will be spiritually saved. This is corroborated by Ezekiel 20:37-38 and Zechariah 13:8-9, which show that the remnant at that time will constitute one-third of the nation, whereas the other two-thirds, the rebels, will be slain. In verse 29, he applies Isaiah 1:9 to show that if God ever allowed there to be a period in which there were no believing remnant, then the entire nation would be destroyed. At that time in the future, those saved spiritually will also be those who are saved physically, and so the nation will be preserved. THE LORD OF SABAOTH Himself will see to it; and it is implied, of course, that He always has and always will preserve a remnant of believers until that time so that He might carry out the prophesied spiritual and physical salvation of Israel. To list the points,
Paul is comparing the situation of his day with that of Elijah's (1 Kings 19:1-18) to prove that God had not rejected Israel in his day. Just as God had reserved to Himself a remnant of seven thousand faithful men in Elijah's day, so He reserved for Himself at the present time a remnant according to God's gracious choice (verse 5), for which point Paul presents himself as Exhibit A: a saved Israelite (verse 1). Paul's logic is thus: If Israel was not rejected in Elijah's day though believers among them were but a small minority, so she is not rejected in his day though believers among them were a small minority. Paul's conclusion that God had not rejected Israel applies today, for there are hundreds of thousands of Exhibit A's alive today. To sum up,
The believing remnant of Israel in the Church Age will be removed from the Earth at the Rapture of the church; but here we see that God preserves a remnant of Israelite believers for Himself on Earth even during the Great Tribulation. They are sealed for service, which means that their lives will be preserved so that they can evangelize throughout the first half of the Tribulation, as is brought out in verses 9-14 and Matthew 24:14. Also ministering during the first half of the Tribulation are the Two Witnesses (Revelation 11:3). Verses 11:7-13 describes the killing of the Two Witnesses by Antichrist in Jerusalem, their resurrection after three and a half days, their ascension, the subsequent killing of seven thousand Jerusalemites in an earthquake, and the giving of glory to God by the rest (verse 13). The rest must certainly have received salvation in order to give glory to God, and will be from around the world as the Two Witnesses' message and the entire spectacle will be known throughout the world (verse 10). The rest will therefore likely contain a good number of saved Jews from around the world; and since the Two Witnesses ministered in Jerusalem, it is likely that a good number of Jews from within Israel itself will be among the rest. This worldwide group of saved Jews should constitute a sizeable faithful remnant who will live into the second half of the Great Tribulation. What we've seen thus far is that plain declarations of Scripture corroborated by examples from various periods of history past and future show that from the time of Israel's inception until the very end of the Tribulation when all Israel will come to know the Lord, Israel has always had, and always will have, a faithful remnant, no matter how faithless and idolatrous the nation as a whole might be at any given time. V. THE ENTIRE FAITHFUL REMNANT SINCE This is shown piecemeal in Scripture. All Old Testament and deceased Tribulation saints, containing a great Israeli remnant in their midst, will be resurrected immediately or very shortly after the Great Tribulation and dwell in the Kingdom (Isaiah 26:19; Daniel 12:2; Revelation 20:4). The remnant within the church, having been Raptured before the Tribulation with the rest of the church, will return, as will the entire church, with Christ, who will then set up His Kingdom (Jude 1:14). The surviving Jewish remnant at the end of the Tribulation will remain on Earth and watch the Kingdom being established and the Earth being restored right around them (Isaiah 65:17-18). These groups of believing Israelites make up the sum of the entire remnant of Israel from the time of Abraham until the beginning of the Kingdom, and they will all enjoy the blessings of the Kingdom as will all Gentile saints of all previous ages. VI. THE REMNANT IN THE KINGDOM The Israelites in the Kingdom will all know [the LORD], from the least of them to the greatest of them (Jeremiah 31:34) whether they enter the Kingdom from previous ages or are born into it, and will constitute the entire nation at that time. Nevertheless, God still views them as His faithful remnant because they are still only a remnant of the nation since Abraham. That God views them as His remnant even in the Kingdom is revealed by the following passages: Isaiah 10:20:
Isaiah 11:16:
Micah 5:7:
Zephaniah 2:7:
Zephaniah 3:13:
Zechariah 8:11-12:
Let us summarize the main points of this study: 1. It is the believers within Israel whom Scripture identifies as God's faithful "remnant." The believing remnant of Jews today are a minority in Israel, and believers in general are a minority in the world. Nevertheless, no matter how misunderstood or isolated a believer may feel or persecuted he may be, in light of the encouragement that God gave to Elijah and the blessings that He has promised and will surely fulfill for all of His believing children, let him take heart. Consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart (Hebrews 12:3). We who believe are a minority, but our Savior was a superminority, a minority of one: Only He would hang before the world and bear our sins. He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face He was despised (Isaiah 53:3); yet, for the joy set before Him (He) endured the cross (Hebrews 12:2).
ADDENDUM 3 TO ISRAEL SERIES:
A. "WHY DO SO MANY PEOPLE HATE THE JEWS?" This
question was asked of me by a Polynesian man. Indeed, it has been asked
across the world for centuries by
multitudes of Jews and Gentiles alike, and presupposes a
recognition that the hatred of Jews is unusual among the legion of
international and interracial hatreds in the world. 1. Definition
3. Characterized by
Unusual Irrationality
Paul Johnson:
Paul Johnson again:
Some of the crazy things that Jews have
been accused of, and for which rivers of Jewish blood have been shed, have
been blood libels of many sorts, including the draining of the blood of
Gentile children for use in the baking of Passover matzohs (unleavened
bread); the desecration of the host (communion wafer), usually by piercing or
stabbing it, to recrucify Jesus; the poisoning of the wells in Europe to
bring about
the bubonic plague; and of being the "Christ-killers." (This last accusation
will be addressed in Part 2). They have been accused of plotting to
rule the world. They were victims of the Spanish Inquisition for refusal to accept
Catholicism, and of Luther's venomous instigation to riots and bloodshed for
refusing to receive salvation; and, of course, "the Jews" - all of them,
mind you, and no one else - were responsible for Germany's post World War I poverty. So what
was the sensible solution? The "final solution": kill them all. Indeed,
Scripture prophesies that venom will build against the Jew until
all nations gather against them in a
final attempt to finish the job that Hitler started (Zechariah 14:2;
Matthew 24:22; Revelation 12:1-17). As Mr. Katz and Mr. Johnson
noted, anti-Semitism is alive and well in the world today. Its chief
contemporary form is based on Israel's alleged atrocities against
her Palestinian victims, which has led to the legitimacy of the
State of Israel's very existence being challenged in the halls of power.
This, too, is characterized by irrationality. The world knows that
Israel is a tiny nation in the midst of a sea of nations and other
political-military powers that relentlessly seek her annihilation -
the same forces that brought down the Twin Towers, blew up trains in
Spain, a hotel in Mumbai and other such atrocities - the same forces
that are ruled by tyrants, keep women in subjection, and refuse
citizenship and freedom of worship to any Jew. On the other hand,
Israel has hostile Arabs in its Knesset; and the sounds of muezzin
calling the faithful to worship may be heard from the minarets of
hundreds of mosques throughout Israel, even by Jews as they pray at
the Western Wall! This subspecie of anti-Semitism has earned the
title, "the new anti-Semitism."
The purpose of this lengthy introduction is twofold: that the reader may grasp the breadth and depth of anti-Semitic activity with a focus on the last two thousand years, and to lay a foundation for the claim that the true roots of anti-Semitism are not natural, but spiritual. II. THE TRUE ROOTS OF ANTI-SEMITISM ARE SPIRITUAL Jewish history began when God called Abram to separate himself from his native people to become the father of the Jewish nation (Genesis 12:1-3). In His concluding statement, God declared, And I will bless those who bless you, And the one who curses you I will curse (verse 3). With this statement, God intimated what He, in His foreknowledge, already knew: that there will be those who curse Abraham and the Jewish nation because of their chosenness to bring His Word and Messiah into the world. Ultimately, then, anti-Semitism has its roots in spiritual matters. Catholic scholar Edward H. Flannery said it well:
III. SPIRITUAL ASPECTS OF ANTI-SEMITISM In this section, we will examine anti-Semitism from the perspectives of God, Satan and human persecutors, and the interplay between them. Let it be known that I write as a Jew, and know how sensitive some of the forthcoming material will be for some readers. My grandmother, who lived in the home I was raised in for the first twenty years of my life, lost thirteen siblings in the Holocaust, and my wife's mother was in hiding three years from the Nazis. I therefore appeal for forbearance and a withholding of judgment until the entire section is considered thoughtfully. The purpose of this section is to determine whether or not the anti-Semitism of the last two thousand years might conceivably be a judgment of God upon Israel; and if so, what the cause might be.
1. Foundational
Premises about God 12) The presence of a remnant of
believers in Israel who are faithful to God, even a very small remnant,
moves God to prevent the nation's destruction. To put it positively, it
moves Him to preserve its existence against forces that would seek to
destroy it.
Israel worshiped the gods of the
heathen nations and suffered divine judgment by the hand of those
nations; but when they cried out to the true God, He delivered them.
Inversely, when Israel is disobedient, such ghastly disasters are promised as can easily describe the lot of the nation since 70 C.E. They can be summed up thusly:
2) Conclusion and
Consideration
Israel broke the Mosaic Covenant
on numerous occasions; but was there one event in particular that
brought about the 70 C.E. and 135 C.E. judgment?
c. Insights from the Talmud and Josephus
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