Did you know the Bible refers to God's covenant people using Jewish distinctions even though they are not Jewish by nationality or ethnicity?
We see in Esther 8:17, "And many people of other nationalities became Jews because fear of the Jews had seized them." Likewise, Paul wrote in Romans 2:28, "A person is not a Jew who is one outwardly." Many other examples could be given.
The word “Jewish” or “Jew” is often used in the Bible as an idiom for God’s covenant people.
Today, the nation of Israel is often confused as God's chosen people, when in fact, God's chosen people have ALWAYS been one covenant people from every tongue, every tribe, and every nation under heaven. The New Testament church did not replace Israel (replacement theology). The New Testament Church is Israel (covenant theology), and always has been. Biblical Israel is not a piece of land in the Middle East.
Ruth was a Moabite, the archenemy of Israel, and yet she was part of True Israel because she believed in Yahweh, the God of Israel. Ruth as well as Rahab the Harlot are both included in the genealogy of Jesus Christ in Matthew’s Gospel. They were not Jewish! They are part of True Israel, because they had faith in The God of The Bible!
The people spoken of in The Book of Esther didn’t change their birth mother, or nationality, but they believed in Yahweh, the God of Israel. So again, this has nothing to do with race. It has everything to do with serving God.
In the verse below, The Apostle Peter takes the same language Moses used in Exodus and applies it toward New Testament Christians.
Exodus 19:6 (Moses), "You will be for me a kingdom of priests and a holy nation."
1 Peter 2:9 (Peter), "But you are a chosen people, a royal priesthood, a holy nation, God's special possession."
The Bible does literally state that Jesus was a Jew. As a hermeneutical rule, we must distinguish as to whether a word is to be taken literal, or as a figure of speech, such as the idiom I introduced in my prologue. Being familiar with the art and science of biblical interpretation, defining words in their context, provides the assurance for biblical fidelity.
Romans 9:6, “For not all who are descended from Israel are Israel.”
Sir what is your credentials? Do you have an advanced Biblical degree? Are you recognized by a peer group of Biblical scholars as an authority on Biblical interpretation?
ReplyDeletePromises made to Israel are still going to be kept in the future. We can be sure that all God has said is true and will take place, because of His character and consistency. The Church does not replace Israel and should not expect a symbolic fulfillment of the promises of the Old Covenant As one reads Scripture, it is necessary to keep Israel and the Church separate.
ReplyDeleteThere are three main features to the Abrahamic Covenant:
ReplyDelete1. The promise of land (Genesis 12:1). God called Abraham from Ur of the Chaldees to a land that He would give him (Genesis 12:1). This promise is reiterated in Genesis 13:14–18 where it is confirmed by a shoe covenant; its dimensions are given in Genesis 15:18–21 (precluding any notion of this being fulfilled in heaven). The land aspect of the Abrahamic Covenant is also expanded in Deuteronomy 30:1–10, which is the Palestinian Covenant.
2. The promise of descendants (Genesis 12:2). God promised Abraham that He would make a great nation out of him. Abraham, who was 75 years old and childless (Genesis 12:4), was promised many descendants. This promise is amplified in Genesis 17:6 where God promised that nations and kings would descend from the aged patriarch. This promise (which is expanded in the Davidic Covenant of 2 Samuel 7:12–16) would eventuate in the Davidic throne with Messiah’s kingdom rule over the Hebrew people.
3. The promise of blessing and redemption (Genesis 12:3). God promised to bless Abraham and the families of the earth through him. This promise is amplified in the New Covenant (Jeremiah 31:31–34; cf. Hebrews 8:6–13) and has to do with “Israel’s spiritual blessing and redemption.” Jeremiah 31:34 anticipates the forgiveness of sin. The unconditional and eternal nature of the covenant is seen in that the covenant is reaffirmed to Isaac (Genesis 21:12; 26:3–4). The “I will” promises suggest the unconditional aspect of the covenant. The covenant is further confirmed to Jacob (Genesis 28:14–15). It is noteworthy that God reaffirmed these promises amid the sins of the patriarchs, which fact further emphasizes the unconditional nature of the Abrahamic Covenant.
God’s method of fulfilling the Abrahamic Covenant is literal, inasmuch as God partially fulfilled the covenant in history: God blessed Abraham by giving him the land (Genesis 13:14–17); God blessed him spiritually (Genesis 13:8, 18; 14:22, 23; 21:22); God gave him numerous descendants (Genesis 22:17; 49:3–28). The important element of the Abrahamic Covenant, however, demands a future fulfillment with Messiah’s kingdom rule:
(1) Israel as a nation will possess the land in the future. Numerous Old Testament passages anticipate the future blessing of Israel and her possession of the land as promised to Abraham. Ezekiel envisions a future day when Israel is restored to the land (Ezekiel 20:33–37, 40–42; 36:1–37:28).
(2) Israel as a nation will be converted, forgiven, and restored (Romans 11:25–27).
(3) Israel will repent and receive the forgiveness of God in the future (Zechariah 12:10–14). The Abrahamic Covenant finds its ultimate fulfillment in connection with the return of Messiah to rescue and bless His people Israel. It is through the nation Israel that God promised in Genesis 12:1–3 to bless the nations of the world. That ultimate blessing will issue in the forgiveness of sins and Messiah’s glorious kingdom reign on earth.