The more that I read and talk with Godly men the more I'm realize how little I understand, particularly as it regards eschatology.
I'm currently reading through the book of Acts again and have gotten to chapter 8. I've thought about many things during this course of reading that I'm still chewing on, but as a side issue, the idea that the church, composed of jew and gentile believers, IS now the full and total composition of Israel is really tugging away at my mind.
I've always been of the opinion that there is still a future purpose and plan for physical Israel. As a matter of fact, I blogged about it in some detail over several fairly long posts, starting here. I'm not convinced entirely away from my opinion of physical Israel but I am certainly thinking that it needs to change in some significant way.
A NOTE OF CAUTION:
Just for the sake of clarity, because a conversation like this can often generate undeserved heat, let me say that eschatology is nothing more than a subject that I personally find terribly interesting. I fully acknowledge that God's glory is revealed in his entire plan; from the beginning of days to their end. I also acknowledge that His Word discusses the end of days in various places of both the Old and New Testament. It is a fit topic for conversation. I don't accept, however, that this is something to begin a new church over or to create a gap between brothers. Our Lord was clear about what our attitudes should be about this; We're to be out preaching the Gospel, not focused and quibling about what and when the last days will come.
WARNING: GRAPHIC CONTENT. Do not click on this link if you do not want to see a lamb being slaughtered.
I just ran across this video of a Jewish Ritual remembering God's work of grace in delivering them from bondage in Egypt. It seems to me that, given our contemporary western social setting, we can often find ourselves struggling for a practical vision of the cost of sin on life.
The Economist has an obituary of an amazing woman that I've sadly never heard of before now, Irena Sendler. Now that I have heard of her, I strongly recommend that you find out about her as well. Wikipedia also has a listing for her, of course, with many links for further investigation.
There can often be a lot of gray between what is useless and even harmful personal political action such as the anti-war protests of the 60's and today or the logic defying "global climate crisis" and those things in this world that actually need to be stood up to at all costs.
As a lead in to the holocaust, Jews were segregated away from "Aryans". After all, something so horrific could not be expected to come all at once, could it? It would come in pieces; small, subtle, relatively inoffensive pieces. Irena and her circle refused to give an inch, facing the threat of extreme violence and ostracization from the earliest injustices.
Through the benefit of hindsight we can very easily see what the correct course of action was. Irena had no such reflection pool, however. She only had what was in front of her.
She was beaten, tortured and "saved" from execution at the last minute to be left abandoned in the woods with broken arms and legs.
How should a Christian behave in such an environment? At what point do we stand up and take action such as that displayed by Irena? Where is the line? When do we stand up and face the persecutors in order to put an end to such injustice? What are our responsibilities? How do we know?
If we're going to be honest we will have to admit that while we might find it abhorrent upon presentation it's really not stretch to imagine the following thought process: "It's just a school/seat/water cooler/place on the bus. It's not really a big deal. Why get caught up in something that only affects such a small group anyway?"
And though it's even more horrible to hear, I can go further and imagine this thought process without stretching my sensibilities too thin "Besides, Jews are living in rejection of their saviour, of course they're going to suffer persecution. That's what's going to bring them back to their king. I'm not getting boxed around for that."
The Economist relates that when Irena was in University she refused to rest back on her "Aryan" status and instead deliberately sat on "Jewish" benches. Under threat of violence, she defaced her grade card by crossing out the stamp that let her sit on the "Aryan" seats. For that she was suspended for three years. Such a stand could be easily chalked up to young exuberance stemming from a silly romantic view of the world, instead of the wise recognition of a problem that must not be tolerated from anyone of any age or background.
As a corollary, please consider that in America we've had abuses such as segregation. Naturally before that it was slavery. How many Christians responded to that injustice appropriately?
Sure, there have always been that small number of people who have not been in the cross hairs but stood up regardless, but until tested we have no place of authority to blindly assume that we'd respond properly, whatever romantic notions we hold of ourselves.
I say this not to chastise but because Irena's story has placed some questions heavy on my mind.
Action such as Irena's would most definitely consume all of one's passion and energy, as it did hers. It would sacrifice what we would traditionally understand to be preaching and evangelizing at the altar of "governmental change". I believe it to have been righteous and only available action, however.
Having admitted that, would I find myself being "in the world" or in such an environment would we still be living and working according God's command to glorify Him and preach the Word? What's the right thing to do and how do you go about doing it?
I know that as a foundation to such an endeavor we are to be steadfast in our prayer. But that's not what I'm asking.
What I'm asking is this: How much part do we have in the events of world? How involved should we be?
Please don't confuse that with "how much should we care?". I'm only asking how involved we should be. Caring is a given. It's the action that's in question.
There's a very popular phrase heard often today; "WWJD: What Would Jesus Do?" As I meditate on these thoughts I can only think such a phrase as trite, silly and ignorant.
Jesus was here to preach the Kingdom. There were many things happening in the world in His time here. He addressed only one thing however, His kingdom.
No matter what, when or where, that's what Jesus would do; preach the kingdom. That was what He was called to do.
But is that all that that we're called to do? You might argue that we're called to preach the Word. To further the Gospel for God's glory. I suppose that my rebuttal would have to be that Jesus was talking to His disciples (in the referenced text.)
Scripture is clear that "you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues."
I fully recognize that we are all to be ready to preach the word in season and out of season. But that doesn't mean we're all called to it.
So, what do we do with worldly injustice? How do we know that this is what we are called to?
Hmm. I think I see a bible study series coming on...
There is an ornamental tree outside my office that is currently in full bloom. Yesterday was a particularly gorgeous spring day, and I was beckoned out the door by the sight of the clear blue sky, green grass and this really striking tree.
I’m not usually one to literally stop and “smell the roses”, but I got up close to this tree to examine its blossoms, and I was struck by how relatively ordinary the individual blossoms were. I can’t deny that the plainest of flowers is still a magnificent work of art, but it occurred to me that the impact of looking at the individual blossoms was not the same as seeing this whole tree in bloom. I thought at once of the testimony of the church.
Our collective impact is designed “so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places” (Eph. 3:10). Were those angelic beings to observe our individual lives—and they do!—they would see some evidences of God’s grace and wisdom, but also a lot of flaws. For the most part, God’s saints are just plain ordinary. But what God puts on display in the corporate testimony of His church is enough to blow the angels away! Therein lies the manifold wisdom of God.
It’s important that each of us maintain our individual pursuit of knowing Christ and walking in the Spirit, but we need to remember that God has really designed us so that our impact as a church—a collective organism—is what will stop an ordinary worldling in his or her tracks and beckon them to come take a closer look.
- A guest posting from Chris
Unlike Israel, the spiritual offspring of Abraham have not been given deed promises to be fulfilled in the flesh. That's not to say that there aren't earthly similarities, however. Like Israel, the Church is a chosen people from among all the families of the earth, set apart to be a royal priesthood and a people for God's own possession; having the privilege to proclaim the excellencies of Him who called them out of darkness and into light (1 Pet 2:9). Not only does the Church walk in light, but they are a light to the world. And so, this is one of the their expectations; to walk in light and not in darkness and to be a light for those still walking in darkness (Matt 5:14).
Again, unlike Israel, the spiritual Church, being universally indwelt with the Holy Spirit (Rom 8:9, John 14-17), is inerrant and without sin. This is certainly not to say that individual members of the Church do not sin or fall away from the faith into unfruitfulness, but rather that the Church itself, as holy nation of God, is without sin before God. It recognizes Jesus as the rightful ruler of God's kingdom and serves Him (Matt 16:15-19).
What has been promised to the Church, it terms of a realm, has been declared a far better thing than some place on earth, which is perishable and open to corruption (1 Pet 1:18). What they've been promised is a place within God's heavenly kingdom. When asked by Simon Peter where He was going (Jn 13:36), Jesus gave an expectation in response by telling Peter that He is going to prepare a place within God's heavenly mansion for His people to join Him at a later time (Jn 14:2-3).
Far from a promise of a nation of their own here on earth, the spiritual offspring are called sojourners and exiles ( 1 Pet 1:17, 2:11). Therefore, what the citizens of the Church expect is not an earthly dwelling place, but a heavenly one. In fact, what they can fully expect from the world is trouble and persecution (Mat 10:24-25; Php 1:29; 2 Th 1:4-5; Jas 5:10-11; 1 Pet 4:13-14, 5:10).
As we've seen, Israel does not yet recognize that their king has come, but God has unconditionally promised them that they will see and know Him. To this end, He has designated a future time of great tribulation in order to prepare the nation of Israel to repent and receive by faith her most earnest expectation; her returning victorious Messiah, the Christ (Duet 4:30-31, 30:1-3; Isa 2:5-11; 4:3-4, Isa 12; Jer 30:7-11; Ezek 39:25-26; Hos 5:14-15; Zech 12:10-13:2; Matt 24:32-34; Luke 21:25-28). This time is also a time in which God will pour out His divine wrath upon the earth (Matt 24:4-28; Rev 3:10 Rev 6 Rev 8, Rev 9, Rev 16).
What the Church expects in all of this, however, is to be kept from the coming trial (Rev. 3:10). This is to take place in the form of an imminent and instantaneous resurrection and removal to Heaven by the returning of Jesus prior to the great tribulations on earth, which is most commonly known as the rapture. (John 14:1-3; 1 Cor 1:7, 4:5, 15:51-53; Phil 3:20-21; 1 Thess 1:10, 4:13-18, 2 Thess 2:1; Titus 2:13; James 5:8; 1 Pet 1:7, 1:13, 5:4; 1 John 2:28, 3:2; Rev 3:10). This will by definition conclude the earthly ministry of the Church, in which they are fulfilling their expected duties by acting as a light into the world, calling out to the chosen elect from among all the nations (Matt 5:14-16, 10:27 Acts 13:47).
Upon being raptured physically and spiritually, all citizens of Heaven have been promised rewards based on their service to Christ (Rom 14:10-12, 1 Cor 3:11-15, 4:5, 9:27; 2 Cor 5:10, Eph 6:8, 1 John 2:28) and given positions of authority in the kingdom ( 2 Tim 2:11-12; 1 Cor 6:2; Rev 2:26-27; 3:21).
Specifically, the areas of divine evaluation will be based on individual works (1 Cor 13:13, 2 Cor 5:10), words (Eph 4:29 cf. Matt 12 :36, Ps 141:3), thoughts (Phil 4:8), and motives (1 Cor 4:5 cf. 10:31, 13:1-3; Eph 6:5-8; Col 3:17, 3:22-23).
As adopted sons of God, the Church is now fellow heirs with Christ (Rom 8:14-17). What this provides is an expectation of a glory which has not yet been seen and an inheritance of valuable spiritual treasures that can never tarnish, be corrupted, or taken away (Mat 6:10; 1 Tim 6:19; 2 Tim 1:10). The spiritual children of God understand that they lose much on earth, but gain back whatever they lose one-hundred fold to enjoy for an eternity (Mat 10:29-30, 19:29).
In Israel's promised kingdom, as wonderful as it has been promised to be, still maintains the expectation for the need of shelter, food, work, reasons to call for help, and even death (Isa 65:17-24). The Church, however, is promised an eternal life (Jn 6:54,58, 10:28; Acts 13:48; Rom 2:7, 5:21, 6:22,23; 1 Tim 1:16) and an eternal end to pain, hunger, thirst, and trouble (Jn 6:35; Rev 21:6 22:3-5).
All of the expectations of the Church, of course, have been provided as promised to all the nations of the earth through the nation of Israel in that from Abraham's physical children came Jesus, from the root of Jesse, through David (Rom 15:12; Rev 22:16), the promised messiah and eternal king.
God's entire revealed future plan for Israel can be found in the Abrahamic Covenant (Gen 12, 13, 15, 17, 22). This covenant is the basis in which all other unconditional covenants for the nation are derived and consist of land promises, population growth, captivity, spiritual relationship with God, and victory.
God has stated “To your offspring I will give this land” (Gen 12:7), which was the land of Canaan. Later in Israel's history, through the prophet Ezekiel, God allotted very specific portions of the promised land to the tribes of Israel (Ezek 47:21, 48:1-8, and 48:23-29). This apportionment very clearly belongs to the physical descendants of Abraham and is thus unique to them. It would go far beyond reason and do serious violence to the text to suggest that any other person or nation that has or will ever exist could claim to be descended from a specific tribe of Israel, and thus entitlement to any particular allotment of land, unless they were a true Israelite in the flesh.
Our ability today to trace any Israelite's ancestry back to a specific tribe is, of course, seriously compromised, if not completely impossible. That, however, should make no difference nor does it cause a dilemma for us in our interpretation of the text. God, the guarantor of the promise and the one delivering the gift in His time, has always known exactly who is from which tribe. Delivering on the promise is not an issue for Him. Also, as this promise has yet to be realized in full it is clearly an active expectation of the nation of Israel.
In addition to the Land promise, Israel has been promised to be as innumerable “as the dust of the earth” (Gen 13:16). Knowing as we do that Israel will strive with both Men and God (Gen 32:28), there is a certainty for many difficult tribulations that Israel knew that they were to experience. This promise then becomes a very merciful promise from a caring God for a nation of men. No matter how great the slaughter or dispersion, the nation of Israel has always had God's unconditional promise of their continued growth. Throughout their very storied and tumultuous history they have yet to be disabused in any degree of this expectation.
Abraham was told by God that his descendants would be held in captivity for four hundred years in Egypt (Gen 15:13,14). During this particular trial, of course, Israel had both the promise of being a multitude in number as well as the additional blessing of knowing that they would be restored by God's miraculous intervention and released with great possessions at the end of the captivity period.
From history, both Biblical and secular, it's clear that the promise of Egyptian captivity and eventual release was for Abraham's biological offspring. Both the context and the Hebrew word 'zera' (a term used to carnally define someone's children or posterity) used for Abraham's seed in these two promise passages of Scripture (Gen 13:16; Gen 15: 13,14) are identical and provide us with the necessary authority to associate them with the physical nation.
The spiritual relationship that Abraham enjoyed with God has also been promised to be shared with Abraham's posterity after him (Gen 17:7). By swearing an oath by Himself (Gen 22:16) and solemnizing His promises by divine ritual (Gen 15:12-17), God has called this relationship everlasting (Gen 17:7, 13, 19, Psa 105:8-10) and His promises to be eternal (Gen 13:15).
In that our purpose for this study is to help us better understand which eschatological position is most closely supported by the Scriptures, it is of critical importance to recognize that all of the promises of the Abrahamic covenant have been confirmed (Gen 22:17-18, 28:13-14) in spite of both Abraham's disobedience through lying (Gen 20:2) and Jacob's pretensions and lies (Gen 27:19). The New Testament then ratifies the immutability of these promises (Heb 6:13-18; Gal 3:7-9, 22).
A second unconditional covenant between God and Israel is called the Davidic Covenant (2 Sam 7:9-16; 1 Chr 17:8-14), which promises an earthly kingdom ruled eternally by a physical descendant of David. Like the Abrahamic covenant, this has also been re-affirmed after disobedience (Jer 23:5-6, Isa 9:6-7; Zech 6:12-13, 14:19; Luk 1:32-33).
In order for this kingdom covenant to be completely fulfilled three specific things are required: a realm, subjects and a recognized ruler. The established messiah, the eternal ruler, has been unquestionably identified as Jesus. As Abraham's offspring, the nation of Israel fully and rightfully expect to be the earthly subjects of the kingdom. Like the land promises, the nation has never been disabused of this expectation.
Jesus made it clear that the kingdom would be taken away from the chief priests, pharisees, and scribes when he confronted them upon entering Jerusalem (Mat 21:43-45). Jesus also made it very clear, however, that what was taught by the religious leaders was correct, particularly in regards to the promised kingdom in which Jesus preached (Mat 23:1-3). The kingdom was not to be taken away from some because of bad theology. It was taken from them because they proved in their behavior to be unworthy subjects (Mat 23:3-7).
Israel knows that they will recognize and thus provide the appropriate honors to their king. They obviously have not gotten to this point as yet, so we can know that their expectation and most earnest desire is to see and know their eternally established messiah king, a seed from David through Solomon (2 Sam 7:16), who will deliver them to the promised realm in which they will be secure from their enemies (1 Chr 17:9).
Finally, there is the New Covenant (Jer 31:31-34, 32:37-41; Ezek 16:60-63, 36:24-38, 37:21-28; Isa 59:20-21), which guarantees converted hearts, where God will place His law, as the foundation in which all of her blessings from God will come (Jer 31:33 cf. 32:36-42).
Building off of the Abrahamic and Davidic covenants, there is again the promise of a spiritual relationship between God and Israel (Jer 31:33) and the declaration that all of Israel will know the Lord (Jer 31:34). Going further, an implication is made for the end of sacrifices as all of the nation's iniquity will be forgiven (Jer 31:34) and a future time in which the nation will be indwelt with the Holy Spirit (Isa 59:20-21; Ezek 36:27). All of these things and the enjoyment of physical blessings (Isa 65:17-25; Ezek 36:28-30) will happen once Israel has been regathered back into her land (Ezek 36:24; Jer 32:27).
While it is recognized that the universal provisions of salvation in this covenant are shared with the Church (Mat 26:28; Heb 9:13-15), this covenant has never-the-less been established with Israel and Judah, not the Church (Jer 31:31). Again, what gentile believer within the Church can reasonably claim ancestry with the house of Israel and the house of Judah?
Before the Messiah returns to sit on the throne of David and establish the promised kingdom, of course, they must first be regenerated (Zech 12:10; Rom 11:25-27) and regathered (Matt 24:29-31). As three provisions of the promised kingdom (ruler, realm, subjects) must be met prior to it being considered fulfilled, the nation must first be broken into submissive repentance to receive by faith Jesus as her returning Messiah before they can be regenerated (Deut 4:30-31, 30:1-3; Isa 2:5-11, 4:3-4, 12; Jer 30:7-11; Ezel 39:25-26; Hos 5:14-15; Zech 12:10-13:2; Matt 24:32-34; Luke 21:25-28).
Finally and most importantly, all of the promises of these covenants and the expectations of the nation of Israel have been confirmed by Christ Himself through His agreement with the teachings of the synagogue (Mat 23:1-3), His preaching of the gospel of the kingdom during His ministry (Matt 4:23; Luk 4:43) and the peoples reaction to His message (Mat 21:8-9; Mark 11:8-10; Luk 19:36-39; John 12:12-13,34).
The gospel message declared by Jesus was what Israel had been correctly taught, if not completely understood, and what they rightly had every expectation for: victory (Gen 22:17), peace (Isa 2:4, 65:25; Hos 2:18), righteousness (Isa 11:4-5; Jer 33:14-17), joy (Isa 35:10), and obedience (Matt 6:10).
So now to the question: Who or what is the “Great Nation” first promised to Abraham in Genesis 12? Clearly, from a materialistic perspective and as the immediate context defines, they are Abraham's children. In Romans 4:11-16, 9:6-8, 11:1-5, and Galatians 3:7 we're given a very critical revelation on this subject, which turns this kind of thinking completely on its head.
The mystery that these verses reveal to us is that the “Great Nation” can be organized logically into two groups; the earthly descendants through physical birth, the physical seed, and the spiritual descendants through faith, the spiritual seed.
In the grand view of God's revealed plan (and here is where our initial understanding gets turned upside down) the physical descendants are actually a sub-set of the spiritual even though the physical would appear to have come first!
Before we get to far ahead of ourselves, however, let's first look at the each group and determine how they are defined and what makes them unique; what makes them distinct from one another as well as from all else.
As to the physical descendants, God has formally declared that He will be the God of Abraham's biological children in the land of Abraham's sojourning, all the land of Canaan, for an everlasting possession (Gen 17:8). There is no condition placed on this and God has never said this about any other people or nation that has ever existed in on earth.
To help put that statement into perspective let's take a moment to consider our home country, the United States of America. Our geographical boundaries have been defined and it is possible for us, if we so desire, to declare that God is nationally recognized as the one true God. That, of course, does not necessarily make it so.
While our country's existence is clearly in accordance with His will, in so far as it exists at all, God has never formally defined our borders for us nor has He told us that He will be our God at a national level. God went to Israel of His own will, as it pleased Him. Israel did not bring Him to them.
While it may seem obvious already, it is never-the-less important to point out that the physical seed is strictly limited to the biological offspring of Abraham. The nation started with Abraham and their biological children are physically marked by circumcision when they are eight days old, according to the direct commandment of God. Anyone born from Abraham not carrying the mark of circumcision has been specifically excluded from being called a descendant of Abraham (Gen 17:9-14).
To further refine the physical offspring, not all biological descendants of Abraham, even if they carry the mark of circumcision, can be considered part of The Great Nation promised of God. In order to be considered a member of that particular nation, a person must be descended from Jacob (Gen 25:23, 32:24-32, 48:16; 2Ki 17:34).
Abraham had eight children in total (Gen 16:15, 21:2-3, 25:1-4; 1Ch 1:32-34). The descendants of Ishmael, his first son, went on to become a nation for sure, but clearly not the Great Nation (Gen 21:18). Isaac, Abraham's second son, bore Jacob and Esau. Like Ishmael, Esau became the father of a lesser nation of his own, which is called Edom (Gen 36). Of Abraham's other six children, nothing more is said other than that they were born to Keturah, given gifts by Abraham and then sent away “eastward to the east country” before Abraham died in order that they would be far from Isaac and his inheritance (Gen 25:1-6).
As to their title and organization, the citizens of the biological “Great Nation” can be referred to as Hebrews, Israelites, or Jews (Gen 14:3, 25:23, 32:28, 48:16; 2Ki 17:34, Zec 8:23 John 4:9, 18:35) and have been divided into twelve tribes by Jacob, each one of his twelve sons serving as the head of each tribe (Gen 49). Each of those tribes were further divided in families, which were each designated a chief (Num 25:14, 26:1-65, 36:1; Jos 7:14; 1 Chr 4:1-8:40). These tribes, families, and chiefs have also been further given a formal system of government (Exo 19:3-8; Deu 1:9-17).
Though they are dreaded and feared by all nations (Deu 2:25) and will strive with both God and men (Gen 32:28), being a blessing to those who bless them and a curse to those who curse them (Gen 27:29), God providentially cares for (Deu 8:3-4, 29:5-6; Neh 9:21; Psa 105:37) and has established an everlasting covenant with Israel (Gen 17:7, 32:28).
In a final and very important note of distinction, Israel has rejected and crucified their promised Messiah, Jesus (Acts 2:36).
Of course, before Abraham and the earthly nation of Israel existed God had called men to serve and worship Him. Where the citizens of the physical nation of Israel have been marked in the flesh through circumcision, as having been set aside for God, we now know by the later revelation of the New Testament, given to us by God through His chosen apostles, that from the very beginning of our creation men have been given a mark of circumcision by God; the circumcision of the heart. This inward mark is made evident through the outward working of faith and righteousness (Act 7:51; Rom 2:25-29; Col 2:11; Mar 7:20-23; Luk 6:43-49).
Starting with Abel, we see righteousness of the heart manifested toward God through sacrificial offerings before any religious or moral law had been formally given (Gen 4:4,7). Likewise, Enoch was accepted by and walked with God, eventually being bodily and spiritually taken away to be with the Lord in heaven (Gen 5:24). As a final example, Noah, being judged a righteous man and blameless in his generation, found favor with the Lord was saved from the destruction of the flood (Gen 6:8-22).
As we've seen previously, only one very specific physical race of people has been chosen of God to be called His people and His nation. As can likewise be seen in the examples just given, however, there can also be no doubt that, long before Israel, God had selected individual men in the flesh to be His. These men were identified by their spirit, through their outward faith and righteousness. Even after calling out the nation of Israel, God has made it clear that it's not so much the flesh that He's interested in as the heart, or spirit (Exo 35:5,21; Deu 4:29, 6:5-6; 10:16 Jos 22:5, 24:23; Psa 7:10, 19:14, 32:11; 37:31, 73:1; Pro 11:20, 16:15, 24;12, 28:14; Jer 4:14; Mat 3:9).
Therefore, the spiritual offspring of Abraham are all those who have saving faith in God, whether they can be called, in respect to the flesh, an Israelite or not (Gal 3:7). These descendants of faith are known as Christ's Church, or simply, the Church (Mat 16:18, 18:17).
It is important to keep in mind, however, that when we say here “the Church” we are only using the term in order to most easily identify a select group of individuals. It is not meant to bring to mind what is typically known as “The Church Age”, which identifies the time and activity between the sixty-ninth and seventieth week of Daniel's vision (Dan 9:24-27). As discussed during the introduction, before we can dare begin getting into the specifics of the future times that God has so graciously revealed to us we must first properly identify all those involved, which is our stated goal.
All of Hebrews 11, but particularly verse 16, leaves absolutely no doubt that what God desires is a heart of faith looking either forward or backwards to the hope of Christ and that anyone with this faith, regardless of their ancestry or even the fact that they were born before Abraham, will be considered by God as one of Abraham's offspring and thus granted citizenship into his promised kingdom.
As biological ancestry to Jacob is the key defining attribute of a physical child of Abraham, so faith is the backbone of how a spiritual child of Abraham is to be defined. And like the physical seed, the spiritual seed has other distinct attributes, which uniquely define it.
First, like Israel, they have been called by God (Amos 9:11,12; Acts 2:39, 15:17), but unlike Israel, their lineage is far more diverse as they are made up of many nations and people (Amos 9:12; Acts 15:14).
Israel was given a temple in which God dwelt for a time. Here they could go to worship Him and offer sacrifices for the sins of the nation. The spiritual offspring, however, are actually part of the Holy Temple of the Lord in which the Holy Spirit of God now dwells (1 Cor 3:16; Eph 2:20; Heb 3:6; 1 Pet 2:5).
The Church is not bound to Jewish law or governance, though it has been commanded to abstain from things polluted by Idols, blood, what has been strangled, and sexual immorality (Acts 15: 28-29).
All members of the Church are as precious living stones of the Temple of Christ, He being the chief cornerstone (1 Pet 2:4,5). As a result, all those of the Church are considered members of Christ's body and are cared for by Him as such (Eph 5:29-31). They are also the known as the Children of God and fellow heirs and partakers of the promise of Christ Jesus through the Gospel (Rom 8:17; Eph 3:6).
Through God's Word both Israel and the church, two very distinct entities, have been revealed. While there is clearly a very solid and unbreakable foundation in common between them they each have and will always hold unique distinctions, which will always define them separately.
Simply through their compositional definitions, we can easily see that the spiritual offspringhave existed through faith since the creation of Man. One has not been transformed into the other as a result of judgment or the finishing of a particular work of God. Israel began through the faith of Abraham's heart and the Church begin through the faith of men's individual hearts going back to Adam.
Having made clear distinctions in definition we still haven't discovered enough to help us give adequate weight to any particular eschatological view that we initially reviewed during the introduction. Therefore, we will now look to the distinctions of expectations between the two now defined groups of offspring.
First, it must be stated that it is not within the scope of this discussion thread to exhaustively present to the reader a comprehensive understanding of any particular eschatological viewpoint. Never-the-less, some general statements must be made in order to develop the appropriate bearings in which to properly and honestly navigate through this Biblical concourse.
The most highly favored and therefore majority view of eschatology is known as amillennialism. In his book “Understanding End Times Prophecy”, Paul Benware states that:
This system of theology is usually traced back to St. Augustine (AD 354-430). Before Augustine, for the first three hundred years of the church, the premillennial view was virtually the only view to be found in the church.
To broadly summarize this view, it can be said that it teaches that the “great nation” first manifested itself physically as the nation of Israel but ceased being physical sometime between the ascension of Christ in Acts 1:9 and the appearance of the Holy Spirit in Acts 2:2, transferring the great nation into a spiritual one composed now of God's elect from all nations and peoples. From this perspective, it is clear that subscribers of this view believe that God has completed his work among the physical nation of Israel and that there is no longer a distinction to be made of them among the other nations of earth.
Literally, the name amillennialism means “no millennium”. This theological position does not deny a millennial kingdom, however, despite what the name might suggest. What it does deny, and what the name actually refers to, is a future not-yet-begun millennial kingdom, literally one-thousand years in length or otherwise.
Amillennialism holds the transition to a spiritual nation was also the start of the millennium as well as the beginning of the tribulation of latter days spoken of in verses such as Daniel 10:14, Matthew 24:9, and Revelations 7:14; that the one-thousand years mentioned in every verse of Revelations 20:2-7 is not to be understood in its normal historical-grammatical meaning. Rather, it is to be understood figuratively as an extended but undefined period of time, which began at either the founding of the Church in Acts 2 or at the destruction of the temple in AD 70.
Another widely-held eschatological view, which to a large extent shares a common foundational belief with amillennialism, is Covenant theology, sometimes called reformed theology. This view, formulated in Europe in the sixteenth and seventeenth centuries, derives its name from three theological covenants referred to, in its historical chronological order, as covenants of redemption, works, and grace.
Subscribers to this view see God unfolding His plan through the progressive revelation of the nature of the covenant of grace. Like classic amillennialism, and most important to this discussion, it is believed here that God has completed His work with the physical nation of Israel, having now transferred the national covenant in full over to the elect of all of the nations of earth in the form of a spiritual kingdom.
Further, this view holds that the New Testament use of the word Israel does not refer to the actual physical offspring of Abraham but rather to his spiritual offspring born in faith, the present-day church. Three key texts upon which these last two points hang are Acts 15:13-18 (cf. Amos 9:11-12), Galatians 3:7-8 and Romans 9:6-7.
Alternatively, premillennial dispensational theology sees what can best be referred to as chapter divisions within the entire scope of God's comprehensive and unchanging plan of redemption for all of mankind. Each chapter providing framework and understanding for some aspect(s) of God's sovereign, unified and inexorably unfolding plan of grace and mercy for mankind.
Unlike the two views just presented, dispensational theology holds that while God is presently in the process of completing His work of grace among all of the families of the earth, He is far from being done with the physical nation of Israel. Rather, He has momentarily taken them off the scene so that their continued disobedience can run its course and that the nation will repent and receive faith in her returning messiah (Deut 4:30-31, 30:1-3; Isa 2:5-11, 4:3-4, 12; Jer. 30:7-11, Ezek 39:25-26; Hos 5:14-15, Zech 12:10-13:2; Matt 24:32-34; Lk 21:25-28; Mal 3:16-18). There has been designated a future time where focus will return to the nation of Israel in order to bring them into repentance to completely and literally receive the unconditional physical blessings that God has promised them (Gen 12, 15, 17, 22; Psa 105:8-11; Jer 31:36,37;Ezek 47:13-48:35;2 Sam 7:9-16;1 Chr 17:8-14;Isa 65:17-25).
A shadow and pattern of this view is provided to us when the Lord instructs His disciples to pray in Matthew 6:10 for God's will to be done on earth as it is in heaven. If we are to pray for and literally expect for God's Kingdom to come and His will to be completed on earth exactly “as it is” and not “or in” heaven then it is not possible for us to easily dismiss and “spiritualize” away the clear literal historical-grammatical interpretation of His earthly promises to a physical nation.
The specific point in time in which God will have completed the present phase of His work among the families of all the nations, the age of grace, is referred to as The Rapture (1 Cor 15:51-53; Phil 3:20-21, 1 Thes 4:13-18; 2 Thes 2:1; Jas 5:8; 1 Pet 5:4; 1 Jn 3:2; Rev 3:10). The yet future time following The Rapture, in which the nation of Israel will be brought into repentance, is referred to as The Tribulation (Dan 9:24-27; Jer 30:7; Dan 12:1; Matt 24:21; Rev 3:10, 6, 8, 9).
This view further teaches that The Tribulation will then be followed by what is called the Millennial Kingdom; a literal one-thousand year period of time in which Christ will rule all the remaining physical nations of the earth from His earthly throne, which will have been physically established in Jerusalem (1 Chr 17:7-14; Rev 20:2-7; Isa 65:17-25).
At the end of the thousand-year period of time, Christ's rule will continue on into eternity and one final act of rebellion will be followed by the Great White Throne Judgment (Rev 20:11-15).
While there are some points of agreement to be found within each of the competing views, such as covenant promises, a scripturally supported millennial kingdom of some kind, and a time of trial and suffering, there are quite clearly even wider irreconcilable differences of opinion.
It is highly unlikely that any one of the presented views could claim to be the complete and entirely accurate authority on this subject. Many godly, very dedicated, and very mentally-gifted people, united in Christ and agreeing completely in the core essentials of the Gospel message of faith and salvation, can be found staunchly supporting each one of the eschatological viewpoints.
It is very likely, however, that at least one of the views can be shown to have more support and authority over the others. We will examine two areas of distinction between the physical and spiritual seed of Abraham in an attempt to determine which of these theological positions that is. Specifically, the two areas of distinction that we will examine are the composition, the expectations.
I was told that I would be receiving a history lesson about the video Fitna shortly. I was just informed of this late last night, but find myself impatient in waiting for an opportunity to respond.
Forgive me.
Please know that my earlier posts about the Fitna video weren't written in complete ignorance and that my question as to the global relevance of problems in the Netherlands was said with tongue firmly in cheek.
I'm familiar with the problems that the Netherlands, in particular, and the rest of the world, in general, are facing. I'm familiar in the context of both current events and historical ones.
There's nothing new under the sun (Ecc 1:9), folks. It's always the same thing. A nation abandons the Truth of God for some dreamed up Godless utopia with a relative morality that will allow them to make fast feet for their lust and greed only to find themselves utterly bankrupt and steeped in a boggy fetid pool of corruption, religious or otherwise; wondering just how to get out of the mess they've made for themselves.
Groep Wilders made the video. He's a Dutch politician with a knack for rhetoric, apparently famous for his one-liners. The reason that he made the video, however, was to achieve his desired political end. Groep Wilders is seeking to ban the Koran from from the Netherlands through the rule of law. It's that plain and simple. I get it.
Let's also be sure not to forget that he's a populist politician responsible for forming a new political party. If you think for one second that the goals and advancement of his political party aren't his top priority then you're being very foolish. Everything else to him come behind that objective.
Like I've said. I don't have issue with the statement that Islam is a problem. ALL false religions are a problem. They are lies. Islam just happens to be the most acute and violent one at the moment.
Again, with the Fitna video, Mr. Wilders is reaching purely out to our emotions in order to motivate us to see things his way. That's always a bad idea. All the video does is try to scare you.
The solution to the problem isn't to ban Islam or the Koran with law, which is to say at the barrel of a gun (how do you think governments enforce their laws?).
The solution is to ban Islam and ALL false religions by proclaiming and embracing Truth, not smash it under pompous gavels.
Case-in-point, the Netherlands banned Mein Kampf after WW II. That obviously hasn't worked because now, to Mr. Wilders' point, they have it in another form, the Koran.
I'm curious, once the precedent has been set and ratified with another similar law, how soon before the convicting Truth of the Gospel is also banned?
It makes me think about that old line "Did God actually say, ...?"
Oy! We're still dealing with the problems from the first time it was used.
From Adam to Noah to the nation of Israel, the times of Christ's first advent were a mystery, heavily cloaked by the veil of future times. A mystery in which the prophets provided shadows, outlines, and glimpses of this short but critically vital milestone in God's incredible plan for man's perfect redemption and His unfathomable glory.
Due to the way in which the world appeared to them in their respective times, due to the way in which the political realities, the unending struggles against other peoples and difficult situations, and the day-to-day activities shrouding them in a cloud of a kind of self-absorbed haze, due to many factors, the larger comprehensive plan of God, as it had been presented to them, was often all but invisible.
If this were not so, there would have been no need for Adam to be kept from the tree of life. There would have been no concern that he would choose rather to live eternally in his sin-filled flesh than die to it and be perfected into a spiritual body; forever living in perfect communion with God. The men in Noah's days would have seen the ark's construction, understood its portent, and repented immediately from their ways; begging God for a place within its hull. The nation of Israel would clearly have seen the long-awaited savior hanging upon Calvary's cross rather than a trouble-making radical seeking to weaken their perceived grip upon men's souls.
In other words, men would have been singularly and unremittingly focused solely upon the perfecter of their salvation,the Lord God; not having an eye or even a stray thought veer off so destructively into this sinful world.
Likewise for us today, our ability to see the future outworking of God's plan and understand the mystery of Christ's second advent, though He's just as carefully and clearly transcribed it to us through His prophets, is seriously limited by our inability to see beyond our own present problems and reality. The result, of course, is no different now than it has ever been in any time; a myriad of doctrines and theories all professing, with varying levels of credibility, to be speaking by the authority of Scripture.
Careful consideration of the most credible and accepted of these viewpoints makes it apparent that the initial nexus-point of disagreement, in both Old and New Testament times, begins with the seemingly non-sequitur-like blessings given to Abraham in Genesis 12:2-7. Here within these six verses God declares several unconditional promises, or blessings, to Abram, which are summarized in three general categories; personal blessings, national blessings, and universal blessings. The personal blessings, a great name, blessings to those who bless him, and curses to those who curse him, are generally agreed upon by all to have been directed to Abraham specifically and fulfilled by God completely.
What is not agreed upon, however, and what is at the root of a major eschatological controversy, is who precisely the great nation is and how exactly the blessings given to Abraham translate into universal blessings for all the families of the earth.
By God's grace, I will humbly and prayerfully seek to bring some clarity to this issue in a progression of posts, based on a careful examination of what God's Word has said in regards to the root of the debate among His adopted children.
