Author: Charlie Garrett

Randy. HS friend, now in Texas.

Saturday, 23 April 2022

“But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt Acts 7:17

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse detailed the highly complicated statement from Stephen concerning the purchase of land by Abraham. With that stated, Stephen now continues with another note concerning Abraham. This helps to confirm the evaluation of the previous verse. The narrative is concerning the land of promise and how it is connected to Abraham personally. It explains why Stephen mentioned things the way he did. With that understood, Stephen says, “But when the time of the promise drew near.”

This is obviously speaking about the chosen line of inheritance, meaning the line of Jacob through his sons, during their stay in Egypt. It is based on the words of verse 7:15 that said, “So Jacob went down to Egypt; and he died, he and our fathers.”

God had said to Abraham “that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them” (verse 7:6). That included both Canaan and Egypt. With the time in Egypt drawing to a close, Stephen notes, “which God had sworn to Abraham.”

The promise is noted in verse 7:5. Even though Abraham did not receive even as much as the step of a foot, God had promised the land of Canaan to him as a possession. The details about the timing and events were then conveyed and the covenant sign (circumcision) was then noted. After that came many more details concerning how Israel wound up in Egypt, but the connection to Canaan, though seemingly in the background, remained central to everything Stephen was relaying.

The entire thought was centered on the promise to Abraham, inclusive of Abraham’s purchase of the land from Hamor the father of Shechem. It is at that time, when the promise to Abraham was to come after four hundred years – and which included bondage and oppression – that “the people grew and multiplied in Egypt.”

The exponential growth in Egypt became a central point in the ongoing narrative. That will be seen in the verses to come. But noting it shows this. Israel is no longer a small clan of people consisting of seventy-five relatives. Rather, it has grown into a great multitude. How the Egyptians would deal with such a large group will be conveyed in the verses ahead by Stephen.

Life application: Stephen is chronicling the history of his people to the leaders of his people. He isn’t doing this to show them what a great historian he is. He is doing so as an indictment against them for not seeing what God is trying to convey, right from their own history.

Many key events in their history, in which God dealt with them intimately, are recorded as being outside of the land of Canaan. They are also prior to the law of Moses. The fact that the promise of the inheritance is prior to the law, and that many of the interactions with God are outside of the inheritance, should clue the leaders of Israel into the fact that Canaan is only typical of something else.

Further, that the promise was made prior to the law should clue them in that obtaining it cannot be by law observance. As it was given by promise (an act of grace), and the law is contrary to grace, then the law must simply be a tool to teach the people of Israel their need for grace. Paul explains this quite clearly in Galatians 3.

What Stephen is relaying – in what may seem to us as somewhat obscure words – is something that should have been perfectly understandable to his audience. But even if it went right over their heads, more lessons from Stephen will be forthcoming that will continue to demonstrate Israel’s constant resisting of the Holy Spirit.

As this is so, and as the Holy Spirit is intending to highlight the work of God in Christ, then it is no wonder that they missed the significance of Christ Jesus when He came. Keep thinking about how God is revealing Christ in the pages of the Bible as you read. That is the main focus of what God wants us to see.

Lord God, the way the Bible is written, it just keeps giving us new things to think about. Even after thousands of years of it being read and studied, new insights continue to come forth. What a precious treasure Your word is. May we be willing to consider it and to apply its precepts to our lives each and every day we live!  Amen.

I have no idea why I took this picture. It’s Texas. Yee haw.

Friday, 22 April 2022

And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem. Acts 7:16

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse noted Jacob going down to Egypt, dying, and then also the fathers (meaning the sons of Israel) also died. Now Stephen turns to something that is out of order in the chronology, but it is a point that reflects an event that occurred with the fathers after their deaths, and so he mentions it now. However, it is a verse that is exceedingly confusing, even to the point where many scholars state it is actually a contradiction or a mistake. Stephen begins by saying, “And they were carried back to Shechem.”

The question here is, “Who is this referring to?” If it is referring to Joseph, Jacob, and the fathers, then there becomes a great difficulty in the text. If it is referring to Joseph and the fathers, then there is much less difficulty in what is said. In the previous commentary, this translation of the prior two verses was suggested, offsetting Jacob (who represents all of Israel) in parenthesis –

“Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. (So Jacob went down to Egypt.) And he [Joseph] died, he and our fathers.” Acts 7:14, 15

For now, first and foremost, this is referring explicitly to what is noted as the book of Genesis ends –

“And Joseph said to his brethren, ‘I am dying; but God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob.’ ²⁵ Then Joseph took an oath from the children of Israel, saying, ‘God will surely visit you, and you shall carry up my bones from here.’ ²⁶ So Joseph died, being one hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt.” Genesis 50:24-26

What Joseph requested is noted as fulfilled in Joshua 24 –

“The bones of Joseph, which the children of Israel had brought up out of Egypt, they buried at Shechem, in the plot of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of silver, and which had become an inheritance of the children of Joseph.” Joshua 24:32

Nothing is said in the Old Testament concerning the bones of the other fathers being carried back. The promise was only made to Joseph, and it was right that Joshua recorded it. However, it is logical that all of the fathers would be carried back for burial, and there are extra-biblical writings that state this is so. The fact that Stephen says it, and that the council did not object, also stands as a witness that it is so. Hence, it can be agreed upon that Stephen’s words reflect what occurred. With that noted, Stephen continues with, “and laid in the tomb that Abraham bought.”

Abraham’s name being included here is the problematic portion of the words. Only one purchase of a tomb by Abraham was recorded in Scripture, and that is found in Genesis 23. It is referring to the purchase of the cave of Machpelah in Hebron from Ephron the Hittite. Because of this, Jacob is almost always figured into the commentary of scholars. That would be erroneous. Jacob’s burial is clearly recorded in Genesis 50. He was buried prior to the years of bondage. But because Abraham is mentioned, the assumption is that it is somehow speaking of the cave of Machpelah in Hebron. But then Stephen continues, by saying, “for a sum of money from the sons of Hamor, the father of Shechem.”

The purchase of land from Hamor, the father of Shechem, has already been noted above in the quote from Joshua. But it was Jacob, not Abraham, that was mentioned. So, the logic is that either Stephen used the wrong name (Abraham), or that he used the wrong location (the land bought in Shechem). However, if Jacob is excluded from the thought of those whose bones were carried back and buried, as should be the case, it resolves the first problem. It is only speaking of the fathers (meaning Joseph and his brothers), and it is only speaking of the land in Shechem.

Understanding this, the only confusion is why it says “Abraham” instead of “Jacob” in regard to the purchase. In Genesis 12, it says the following –

“Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.
⁷ Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.’ And there he built an altar to the Lord, who had appeared to him.” Genesis 12:6, 7

As such, it can be inferred, even if it is not stated, that Abraham purchased the land before building an altar. But even if he did not, Stephen has noted Abraham concerning the land and the future inheritance several times. He will note him again in the coming verse as well. With that understood, Genesis 33 says this of Jacob –

“Then Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Padan Aram; and he pitched his tent before the city. ¹⁹ And he bought the parcel of land, where he had pitched his tent, from the children of Hamor, Shechem’s father, for one hundred pieces of money. ²⁰ Then he erected an altar there and called it El Elohe Israel.” Genesis 33:18-20

This is the same location as where Abraham was, and Jacob probably erected his altar in the same location as did Abraham. In this, and because Jacob is descended from Abraham, his building of the altar and buying of the land is an act of confirming what Abraham had done. As such, the purchase by Jacob can be said to have been made by Abraham.

And this is not without precedent elsewhere in Scripture. Abraham gave a tenth of his spoils to Melchizedek in Genesis 14. And yet, the author of Hebrews says that because of this, the tithes of Israel are paid through Abraham to Melchizedek.

“Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. ⁵ And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; ⁶ but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. ⁷ Now beyond all contradiction the lesser is blessed by the better. ⁸ Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. ⁹ Even Levi, who receives tithes, paid tithes through Abraham, so to speak, ¹⁰ for he was still in the loins of his father when Melchizedek met him.” Hebrews 7:4-10

A similar type of event has occurred now with Abraham and Jacob. Being so, the purchase of the land by Jacob is a confirmation of the right to the land. It is considered a purchase by Abraham – this would be true whether Abraham originally paid money for the land or not. Abraham, by building an altar, was making a claim on the land for the Lord.

The author of Hebrews didn’t just arbitrarily make up the thought of a son paying through the loins of his father, but it would have been an understood precept because of its logical nature. The evidence of this is that the council did not argue the matter. They understood that the land was claimed by Abraham as an altar for the Lord. Jacob confirmed this by first buying the land and then building (rebuilding) the altar of Father Abraham.

Life application: Jacob was in the loins of his father Abraham when Abraham erected the altar in Genesis 12. In this, what Abraham has done belongs to Jacob, and thus it belongs to his descendants unless it is transferred from him somehow, such as being sold, given away or lost in war, or so on.

If Abraham was considered to have owned the land, that land will be passed to the son when it is either gifted to him or when the father dies. But if there is no record of a purchase of the land, there may be a sum later paid to confirm the ownership of that land. If so, that payment would be credited to the past times when the claim had been made by the father.

Jacob may have said, “Hamor, I am paying for this land my grandfather claimed when he built an altar on it. I would now like to build an altar on it. To ensure that there is no conflict with you, I am confirming Abraham’s claim by buying the land from you, which you also claim as yours.” In accepting the money, Hamor confirms the land is now Jacob’s. Thus, it would settle all disputes as to who owned it. But the original owner would still be considered by Jacob to be Abraham. Hence, Jacob’s money is credited by him to his grandfather Abraham.

In this, we can see that there is no contradiction or conflict in Stephen’s words. What he has said was fully understood by the council. They allowed him to continue with his discourse without correction or interruption, demonstrating that they accepted his words.

Lord God, Your word is filled with wonder and delight. It is a treasure house of wisdom and joy! Thank You for Your word that challenges us to seek out its depths, and to more fully appreciate the wisdom and care You put into it. Yes, thank You for Your precious word. Amen.

Everything is bigger in Texas. This is a home delivery of dishwashing detergent. Full year’s supply.
Ok, I have no idea what it was for, but it is Texas big.

Thursday, 21 April 2022

So Jacob went down to Egypt; and he died, he and our fathers. Acts 7:15

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse noted Joseph’s call for Jacob and his relatives to come down to Egypt. With that said, Stephen continues with, “So Jacob went down to Egypt.”

That is recorded in Genesis 46 –

“So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. ² Then God spoke to Israel in the visions of the night, and said, ‘Jacob, Jacob!’
And he said, ‘Here I am.’
³ So He said, ‘I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. ⁴ I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes.’
⁵ Then Jacob arose from Beersheba; and the sons of Israel carried their father Jacob, their little ones, and their wives, in the carts which Pharaoh had sent to carry him. ⁶ So they took their livestock and their goods, which they had acquired in the land of Canaan, and went to Egypt, Jacob and all his descendants with him. ⁷ His sons and his sons’ sons, his daughters and his sons’ daughters, and all his descendants he brought with him to Egypt.” Genesis 46:1-7

Stephen’s words skip over a lot of the Genesis narrative by next stating, “and he died.” It is a simple statement of fact. Stephen’s main words are focused on several points. One is that there has always been strife coming from the people of Israel, especially against the leadership – be it the Lord, the law, or Moses who issued forth the law of the Lord.

The other is that God’s revelation of Himself is not confined to either the temple or the land of Israel, but that a great deal of what is recorded came outside of the land. The Lord is the God of the whole world. His word and His authority stretch out beyond mere physical borders. As the life of Jacob in Egypt has nothing to add to these concepts that Stephen is developing, he simply cites the fact that he went to Egypt. From there, he continues by saying, “he and our fathers.”

Again, it is a simple statement of fact to close the point he had made concerning the patriarchs’ time in Egypt. Who “he” is referring to here should be questioned. Is this referring to Jacob or Joseph? The previous verse says that Joseph sent and called Jacob and his relatives down to Egypt. It then said, “So Jacob went down to Egypt.” Then it says, “And he died, he and our fathers.” Jacob is the nearest antecedent, but the clause could also be parenthetical. Thus, Joseph would be the subject now, for example –

“Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. (So Jacob went down to Egypt.) And he [Joseph] died, he and our fathers.”

This is quite possible, and it has an important bearing on what will be said in the next verse. As for now, the main focus has been Joseph’s not being recognized for who he was and that it was only on the second visit that he revealed himself to his brothers. Stephen is hinting to the council that they are no different than their fathers who could not perceive the truth of who was standing right in front of them when Jesus came.

As for the death of Jacob, that is recorded in Genesis 49:33, saying, “And when Jacob had finished commanding his sons, he drew his feet up into the bed and breathed his last, and was gathered to his people.” The note of the death of “the fathers” is found in Exodus 1:6, saying, “And Joseph died, all his brothers, and all that generation.”

Life application: Stephen’s speech, like all of the Bible, focuses on that which is relevant to the narrative. Anything that is not relevant is overlooked. When Genesis 10 mentions a people group, there is a purpose for it. They may never be mentioned again in the Bible, or they may be referred to in a general sense, but that people group’s overall history will be irrelevant to the immediate plan of redemption and so nothing more is detailed about them.

The Chinese people, for example, are one of the most populous people groups on earth. But other than listing their first father in Genesis 10:17, they are only possibly referred to again in the all-inclusive statement “the kings of the east” mentioned in Revelation 16:12. And that verse may not be referring to them at all.

This doesn’t mean God doesn’t care about the Chinese people. They are certainly to be included in John 3:16, Matthew 28:19, and so on. But their history is otherwise irrelevant to the redemptive narrative. And so, they are not mentioned. Stephen’s speech follows this idea. What is necessary to make his point is stated. That which is not is simply closed out with a few simple words or it is completely ignored.

Keeping our focus on what is primary as we read the Bible will help us to keep from getting into strange teachings that profit nothing. For example, the Bible is not about the redemption of angels. And yet, there are teachers that spend an inordinate amount of time dealing with exactly that subject. In the process, and certainly because of their skewed focus, they make wild speculation and come to incorrect conclusions about what God is doing.

Keep the main narrative in mind. Focus on what God is revealing. In doing this, a lot of time that may be wasted will instead be productive. Above all, keep asking, “How does this point to Jesus.” God is revealing Himself in Christ for the reconciliation of the world. Keep that in mind as you read this treasure.

Yes, Lord God! It is so wonderful to contemplate Your word and to think about what You are telling us in it. Help us to keep our focus in line with what You want us to see. Help us to understand the glory of what You are doing in the stream of human existence to bring us back to Yourself. Amen.

Rising Star.

Wednesday, 20 April 2022

Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. Acts 7:14

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse noted that, in the second meeting between Joseph and his brothers, he was made known to them. Further, it said, “and Joseph’s family became known to the Pharaoh.” With that come words that are at first perplexing based on a reading of the Hebrew Scriptures. That begins with, “Then Joseph sent and called his father Jacob.”

This part of the verse is without complication. It is found recorded in Genesis 45 –

“And Pharaoh said to Joseph, ‘Say to your brothers, “Do this: Load your animals and depart; go to the land of Canaan. ¹⁸ Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat the fat of the land. ¹⁹ Now you are commanded—do this: Take carts out of the land of Egypt for your little ones and your wives; bring your father and come. ²⁰ Also do not be concerned about your goods, for the best of all the land of Egypt is yours.”’” Genesis 45:17-20

With that, and according to the word of Pharaoh, Joseph sent his brothers back to Canaan to gather the family and bring them to reside in Egypt. From there, Stephen continues, saying, “and all his relatives to him.”

This was included in the words of Pharaoh. Not only was Jacob called to come, but everyone directly related to him as well was welcomed. With this detail given, Stephen then speaks forth words that complicate the narrative, “seventy-five people.”

The Bible often gives specific details, and they are provided for a reason. In the Hebrew text, the account says –

“All the persons who went with Jacob to Egypt, who came from his body, besides Jacob’s sons’ wives, were sixty-six persons in all. ²⁷ And the sons of Joseph who were born to him in Egypt were two persons. All the persons of the house of Jacob who went to Egypt were seventy.” Genesis 46:26, 27

There is a five-person discrepancy between the two. However, this is not an impossible-to-solve dilemma. First, the Greek reads, “in souls seventy-five.” The preposition “in” expresses a sum total of all who are included in the family. In the Greek translation of Genesis 46:27, it reads, “And the sons of Joseph, who were born to him in the land of Egypt, were nine souls; all the souls of the house of Jacob who came with Joseph into Egypt, were seventy-five souls.” Of this, Albert Barnes notes –

“This number is made out by adding these nine souls to the 66 mentioned in Genesis 46:26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The ‘names’ of the sons of Ephraim and Manasseh are recorded in 1 Chronicles 7:14-21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately with the historic record, though Moses did not insert their names. The solution of difficulties in regard to chronology is always difficult; and what might be entirely apparent to a Jew in the time of Stephen, may be wholly inexplicable to us.”

Stephen, being a Grecian Jew, would have used the Septuagint, thus following that reckoning. This is often the main text cited by Jesus and the apostles elsewhere as well. Despite deviating from the Hebrew Text, the Septuagint was translated by scholars who had suitable information at hand to make a determination at the time of their translation to note what was not yet fully recorded at the time of Moses. The original rendering may have been included as a margin note that does not exist in subsequent copies, or there may be some other reason for the diversion.

No matter what, there is a reliable source for Stephen’s words, and it goes unchallenged as he continues his discourse. As such, it was considered an accepted statement at the time he stood before the council. By using the term “in souls seventy-five,” it certainly allows for the inclusion of those grandsons of Jacob mentioned above in Barnes’ commentary.

The number five is the number of grace. It may be, and this is mere supposition, that the additional five being included in the latter genealogical record is a note of grace that their birth in Egypt, having never even been to the land of Canaan, does not dismiss them from the rights of membership into the family.

Life application: Throughout Scripture, there are issues that are often quite complicated. The easy path is to dismiss such things as scribal errors, later insertions, or outright misstatements. However, that does not necessarily have to be so. We have to consider what is going on in the word from a global perspective. It is true that, at the time of Moses, seventy souls were recorded. But the adoption of Manasseh and Ephraim by Jacob, would bring their sons directly into the immediate family of Jacob, as accepted grandsons.

To just jump ahead and call out, “Error!” without checking the details may show a lack of contemplation on our part. Even the clear text is often extremely complicated. How much more when we come to things that are not so clear. In the end, the record of Stephen’s words is in accord with Scripture that precedes the coming of Christ, and what he says goes unchallenged by the highest religious council in Israel. As such, what he says must be considered acceptable – both to that council at the time and to us in our studies today.

Be confident of the word! It is given to us as a story of loving redemption, and it stands as a witness against those who shun it, as well as a witness of faithfulness to those who hold fast to it.

Heavenly Father, the Bible stands as a witness both for and against those who interact with it. Help us to be faithful in our consideration of it. Likewise, help us to cherish it always. May it be a witness for us on the day when we stand before You that we faithfully held to its words. Thank You, O God, for this precious word of life. Amen.

Map blanket…

Tuesday, 19 April 2022

And the second time Joseph was made known to his brothers, and Joseph’s family became known to the Pharaoh. Acts 7:13

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse spoke of Jacob hearing of grain in Egypt, and so he sent out his sons (the fathers) in order to obtain grain. Now, immediately after that, Stephen says, “And the second time.”

Stephen has skipped over a great deal of the Genesis story in order to come to this thought. He never mentions many important details of the first visit or what transpired after it. His words allow his audience to mentally insert everything that they already knew from their recorded history. He speaks only of the details of this second visit where “Joseph was made known to his brothers.”

Because of his selection of such a small portion of the words of what occurred in Genesis, Stephen is surely asking the council to consider what he is focusing on, which is the fact that the brothers, who represent the tribes of Israel, did not recognize their own brother – their own kin – when they stood before him. Only on their second visit was who he was revealed to them.

Stephen is on trial for his witness concerning Jesus, who he claims is the Messiah of Israel. The leaders of Israel, who represent the people of Israel, did not realize who they had been in the presence of. Now, He is gone, the implication is that He will only be truly revealed to them on His second advent.

This pictorial story in Genesis is not without a prophetic confirmation in their own Scriptures. Zechariah prophesies of exactly this –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10

The Lord came and they pierced Him. For them to “look” on Him means that He has appeared to them again. It speaks of His second advent. Israel has just not yet realized the implication of either the pictures in Genesis or the prophecy in Zechariah. They rejected the words of Stephen and the apostles, and they are blinded to the truth of who Jesus is at this time. Next, Stephen says, “and Joseph’s family became known to the Pharaoh.”

Joseph was placed over all of Pharaoh’s house. As Jesus is claimed to be the Messiah by Stephen and the others, and as Stephen is equating Joseph to Jesus, the implication is perfectly clear. Stephen, by inspiration of the Spirit, is saying that those standing before him are not “known” to God. They have forsaken Him, and He has forsaken them. They represent the people, and thus the nation itself is rejected by Him until the time of Christ’s second advent.

Life application: To understand what is going on in the world today as far as the redemptive narrative, meaning God’s focus on the people of the world in relation to their redemption, it becomes much clearer when the stories of the Pentateuch are properly understood. In following them, and in understanding the details there, the entire history of Israel opens up and becomes clear.

And what becomes evident is that during Israel’s time between the two advents of Christ, God has not simply stopped the redemptive process. Rather, He has allowed it to continue unabated through another group of people. In the Song of Moses, it says –

“They have provoked Me to jealousy by what is not God;
They have moved Me to anger by their foolish idols.
But I will provoke them to jealousy by those who are not a nation;
I will move them to anger by a foolish nation.” Deuteronomy 32:21

Paul then cites that passage from Deuteronomy in Romans 10 to show that Moses is referring to Israel’s rejection of the Lord, and of the Lord’s turning to the Gentiles during Israel’s time of being rejected by the Lord –

“But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’ ¹⁷ So then faith comes by hearing, and hearing by the word of God.
¹⁸ But I say, have they not heard? Yes indeed:
‘Their sound has gone out to all the earth,
And their words to the ends of the world.’
¹⁹ But I say, did Israel not know? First Moses says:
‘I will provoke you to jealousy by those who are not a nation,
I will move you to anger by a foolish nation.’
²⁰ But Isaiah is very bold and says:
‘I was found by those who did not seek Me;
I was made manifest to those who did not ask for Me.’
²¹ But to Israel he says:
‘All day long I have stretched out My hands
To a disobedient and contrary people.’” Romans 10:16-21

Paul, a Jew and a Pharisee fully trained in the Hebrew Scriptures – and who then came to a saving knowledge of Jesus Christ – was able to see exactly what God was doing and to see that God had already shown Israel, in their own Scriptures, what would come to pass.

The lesson for us is to look at the Old Testament Scriptures as either types and pictures of things to come or as prophecies that are to be taken literally. We are not to insert ourselves where we don’t belong (such as saying we are now Israel) when the word is not speaking to us. Israel is Israel and the nations are the nations. Keeping these distinctions separate is of paramount importance.

Read the passage from Romans again and note who Paul is speaking to (the Gentiles/the nations). Then note who is being referred to in each section (the nations or Israel). Paul clearly makes a distinction between the two because the Scriptures had already done so. The error of the Jehovah’s Witnesses, the error of the Mormons, the error of replacement theology proponents, and so on, is the error of inserting themselves into verses that apply to Israel, not the Gentiles.

A problem arises, however, when groups actually claim to be the lost tribes of Israel. In doing that, they are no longer saying, “We are Gentiles who have now become ‘spiritual Israel.’” Instead, they are actually claiming to be the race of people who are Israel. If that is so, then another tact needs to be taken with them. As they claim to be Israel, and as Paul has clearly stated that Israel is blinded to this day (Romans 11:7, Romans 11:25, and 2 Corinthians 3:14), then that means they should not be listened to because, “Who wants to follow a blind guide?”

Either way, reject these people’s doctrine. Israel has yet to receive its Messiah, the Gentiles are currently carrying the spiritual banner and – someday – Jesus will be revealed to His long-lost brethren.

Lord, help us to have a right and proper understanding of what You are doing in the history of redemption. By knowing what is going on in the world in relation to Your word, we can more clearly understand the timeline of what lies ahead as well. Help us to be responsible with Your word and what it so carefully details. Amen.