Epistles

Wednesday, 19 December 2018

For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.” Hebrews 8:12

This quote is again from Jeremiah 31. It is a general citation of a part of verse 34. It begins with, “For I will be merciful.” The Greek word is hileós. It is an adjective which speaks of propitiation. It describes the appeasing of divine wrath and “providing God’s covenant mercy which rescues the believer by His atonement (bringing divine satisfaction)” (HELPS Word Studies). This is based upon their coming under the precepts of the New Covenant, as stated in verse 8:10.

God has promised that this will be provided to Israel for “their unrighteousness.” The word is a common one which signifies the opposite of justice. It is a violation of God’s standards, which in turn brings about God’s disapproval because it is contrary to His righteous judgment. Being a plural noun, it would be well translated as “iniquities.” The Lord has promised that He will favorably look upon them, being merciful toward their iniquities. This idea is seen reflected in Paul’s word of 2 Corinthians 5:18, 19 –

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, ¹⁹ that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”

Under the New Covenant, man is covered in the righteousness of Christ, and God no longer counts men’s sins against them. This is how this promise from Jeremiah, and repeated here in Hebrews, comes about. Christ’s atoning blood covers over all sin and unrighteousness. Because of this, and in accord with Paul’s words just quoted from 2 Corinthians, the verse then finishes with, “and their sins and their lawless deeds I will remember no more.”

There is complete forgiveness of sin, meaning full pardon for the offender, because of the reception of Jesus Christ’s completed work. He bore the weight of the law, and He died in fulfillment of it. In Christ, the penalty of the law is removed, once and forever. The opposite, however, is true for those who do not come to Christ. Until they come to Him, the penalty of the law stands. Every infraction demands that its penalty be imputed and punished.

Of the citation of these verses from Jeremiah 31, Charles Ellicott interestingly states the following –

“This subject has presented difficulties, because it has been forgotten that this Scripture speaks of no sudden change in man’s relation to God. The essential promises of the new covenant were not unknown under the old. ‘Thy law is within my heart’ is the saying of one Psalmist; ‘Thou forgavest the iniquity of my sin,’ of another. But in regard to the nation there was failure. The rites of the Law did not lead to the perception of spiritual truths; ordinances which were intended to teach the divine intolerance of sin became mere ceremonies; external sanctions did not preserve the nation in true obedience to God’s law. To all, the former covenant (like the first Tabernacle, Hebrews 9:9) was a parable, explained only when the new covenant (which was in truth before the old, Galatians 3:17) was ‘ordained.’”

Though not writing about the dispensational model, Ellicott notes that “in regard to the nation there was failure.” Even without teaching what is obvious, meaning that the church did not replace Israel, he understood there is a difficulty with this passage because of the nation of Israel. And so the question concerning this verse is, “Has an understanding of the New Covenant ever happened to the whole house of Israel and the house of Judah?” The answer is obviously, “No.” Ellicott understood this much. And so there is, actually, no difficulty in the author’s words if one considers God’s plan of redemption in dispensations. God has initiated a Gentile-led church during Israel’s time of disobedience. Though He has promised that Israel would come under the New Covenant, that has not yet come about.

As stated in the introduction to Hebrews, the layout of Scripture shows that this is yet future. The book of Hebrews follows Paul’s letters to the Gentile-led church. After the church age has ended, Israel’s conversion will come about. The structure of the Bible actually confirms the dispensational model. God is not done with Israel, and these verses are not speaking of the dispensation of grace.

However, the truth of the words for individuals in the dispensation of grace still applies, and it confirms the doctrine of eternal salvation because of eternal cleansing. Under the Old Covenant, the faithful were required to sacrifice for their sins – repeatedly. There were annual sacrifices, sacrifices for sins they unknowingly committed, sacrifices for being unclean in one way or another, sacrifices for this, and sacrifices for that. These were a constant reminder of their defiled state in the presence of an absolutely holy God.

Forgiveness was granted when the sacrifices were made; but as soon as they stepped away from the altar if they were to become defiled again, they would again need to sacrifice because of their defilement. In contrast, when a person accepts what Jesus has done, forgiveness is immediate and eternal. As Paul says in Romans 4:5-8, which is a quote of Psalm 32, there is blessedness to the one whom God credits righteousness apart from works –

“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, ⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
⁷ “Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
⁸ Blessed is the man to whom the Lord shall not impute sin.”

Unfortunately, in the church, there are countless souls who are forever beating themselves up for past sins. Jesus has forgiven them, but they have yet to either forgive themselves or to fully accept what Jesus has done. This may demonstrate a lack of faith in the power of Christ’s shed blood. Or, it perversely may demonstrate a streak of pride which says, “I must do more than what Christ has done. His fulfillment of the law was insufficient for me.” In this, they turn back to accomplishing deeds of the law in order to please God. This is what Israel did in their rejection of Jesus, and it has brought about 2000 years of condemnation upon them. Does anyone really think that God will treat them any differently for doing exactly what Israel did? In their turning back to the law, they reject Christ, and they will be condemned.

Life application: If you are caught in a cycle of stressing over sins already forgiven by Christ, end it today! You are free from all condemnation because of His work. On the other hand, if you are continuing in a sin for which you were previously forgiven, you need to step back and understand that Christ’s grace and mercy are not given as a license to continue in unholy living. Have balance in your life; confess when necessary, but don’t carry the burden of sins God has already washed away.

Lord, help us to let go of the feelings of guilt from past sin. It is certain that Christ’s blood covers them all, but at times, our hearts are still heavy because of our faithlessness. But also Lord, may we never become calloused to sin so that we will again turn to it and discredit Your glorious name. Amen!

Tuesday, 18 December 2018

None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. Hebrews 8:11

This verse now quotes Jeremiah 31:34. In this, there is a difference between some Greek manuscripts. The word for “neighbor” is found to rather say “fellow citizen.” That is probably the true rendering. The Hebrew from which it is cited says, “neighbor.” But a neighbor may not necessarily be a fellow citizen in today’s world. The difference in the Greek manuscripts probably came about when someone later tried to match the words to the Hebrew, thinking they were helping the translation along.

Assuming it says polités, or citizen, would then follow in accord with the thought which has thus far been presented. Israel had rejected Christ as a cumulative whole. However, a time is coming when, “None of them shall teach his ‘fellow citizen.’” The idea is the same as from the Hebrew Scriptures because the Hebrew was speaking to Israel through a Hebrew person concerning things which would again pertain to them. However, to say, “fellow citizen,” means that the Gentile led church is to understand that this only applies to the Hebrew people. The rest of the world has already been presented Christ during Israel’s rejection of Him. It is then a note that Israel will someday finally catch up to proper theology concerning Christ.

The verse continues with, “and none his brother.” The word is a standard one meaning a literal brother, but it can extend to a fellow believer in Christ. The idea again, however, is directed to the Hebrew people, just as the entire epistle is. There will be no need for a Hebrew (who believes, such as the Messianic believers today) to teach a fellow citizen, or a brother, about Christ, saying, “Know the Lord.”

What is implied, and a point which has already been brought forth, is that there is a time when the house of Israel would be in a state of unbelief. For those believing individuals within this body, there is a need for them to teach their fellow citizens (neighbors), and their own brothers, to know the Lord, meaning Jesus. The nation has all but rejected Him, minus a faithful remnant (see Romans 11:1-5). That faithful remnant has called out for their brothers to “know the Lord,” but it has fallen on deaf ears. But that will no longer be the case someday, because the Lord says, “all shall know Me.”

The words, if logically thought through, cannot apply to the Gentiles now. Replacement theology must set aside the obvious nature of what is said in order to apply them to the world today. However, 1) not all Gentiles “know the Lord,” and 2) those Gentiles who know the Lord do not need to know the Lord. The “duh” nature of what is being conveyed here makes the idea of replacement theology a completely irrational system. But properly applying these words to Israel (meaning the people Israel, not Gentiles who claim they have replaced Israel) shows that someday all Israel will be saved (Romans 11:26) and all of them will know the Lord, “from the least of them to the greatest of them.” Christ Jesus will be known to all of them. It will be as universal in their minds as is the fact that they are Israel.

Unfortunately, this verse is often misunderstood or misapplied in a believer’s life. Taking this one verse out of context leads naturally to the assumption that important aspects of Christian maturity, such as dedicated Bible study, formal Bible schooling, etc., are unimportant. Charismatics believe they have a direct infusion of the Spirit which makes them fully knowledgeable in the things of God. That is because they tear verses like this out of context. Incorrectly applying this verse leaves a sense that “I know it all simply because I believe.”

Even Matthew Henry misses the intent of these words, applying them to the Gentile led church. He says, “…private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages.”

Although he doesn’t take the extremely unsound position of supposed “Spirit-filled” Charismatics, he still misapplies the intent of the passage by assuming it is speaking of instruction for Gentiles.

Though it is true that we now have the ability to receive the word through the availability of written material, through easier travel, and through time-availability. And though it is true that we also have the ability to understand the word because of its complete rather than “shadowy, dark, ritual” nature, that is not the context of the words. In the end, we in the Gentile church can learn from Hebrews, and some thoughts from the epistle do carry over to us at this time; but the words are given for us to understand the dispensational model as it applies to Israel, after their time of punishment.

Life application: Let us be sure to keep things in context.

Lord Jesus, how wonderful it is to be able to watch movies about you, listen to on-line Bibles, sermons and commentaries, and to hear Christian music right over our radios! We’re filled with an abundance of Your word, if we will simply take advantage of those things. Help us now to use our time wisely, and to apply these wonderful blessings to our lives! Amen.

Monday, 17 December 2018

For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. Hebrews 8:10

In this verse, the author closely cites Jeremiah 31:33. The words begin with, “For this is the covenant that I will make.” The Greek literally reads, “For this is the covenant that I will covenant.” The word translated as “I will covenant” is a different word than that used in verse 8:8. There, it was more akin to, “I will ratify,” and it “focuses on the ‘end-point’ of two or more related factors working together to reach their fulfillment” (HELPS Word Studies). Here, the word signifies, to “thoroughly (carefully) arrange which effectively accomplishes the objective at hand” (HELPS Word Studies).

According to the verse, this New Covenant will be “with the house of Israel after those days.” It should be noted that in verse 8:8 it said, “with the house of Israel and with the house of Judah.” Here, there is a uniting of the two into one unit once again. A covenant is something made between two parties. And so here we have an interesting look into what has happened in redemptive history. Christ confirmed the covenant with the house of Israel and the house of Judah, but that covenant has not actually been “covenanted” with them yet. They rejected Him and were in turn rejected. That is why it says, “after those days.” There is a time when the house of Israel and the house of Judah would again be considered one house. That has happened. Israel has returned to the land, and they have become one united people – Israel.

Despite having rejected Christ, and despite having been rejected by Him during a time of punishment, there is a time which is promised when they will again be brought back and brought into this covenant which was ratified in His shed blood. This is promised, and it is guaranteed in the words, “says the Lord.” He has spoken, and He will bring it to pass. At that time, He says that “I will put My laws in their mind and write them on their hearts.”

Note that the word “mind” is singular – it is a collective mind of the people upon which His laws will be placed. However, the word “hearts” is plural. The hearts of all within the collective will have His laws written upon them. This clearly establishes that the Lord is speaking of a collective body which is made up of individuals. It is a precept which must be understood to grasp the significance of the author’s words in the book of Hebrews. The Lord has not permanently rejected Israel the nation. Any individual can come to Him now and be saved, but the collective is not yet saved. Someday, the two will be in one accord. National Israel will be saved. Understanding this, the Lord continues by saying, “and I will be their God, and they shall be My people.”

The Lord, meaning Jesus – who ratified the New Covenant in His blood – will be recognized and acknowledged as their God. That is prophesied by Jesus explicitly in Matthew 23 when He said to the people –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! ³⁸ See! Your house is left to you desolate; ³⁹ for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Matthew 23:37-39

Someday, as prophesied by Jesus, He will return to Israel (Jerusalem symbolizes the leadership of Israel, and thus the national proclamation of Israel) and they will acknowledge Him as LORD, meaning YHVH – the Lord God of Israel.

By citing this verse, and stating it was with the “house of Israel,” people over the centuries have confused Israel with the church, a doctrine known as “replacement theology.” Because God made certain promises in the Old Testament to Israel which never came about, and because Israel disappeared from the scene as a nation, the church unwisely assumed that the church replaced Israel and that those unfulfilled promises would now be realized in the church. However, as is often the case with unfulfilled prophecy, these people were wrong. The church did not replace Israel. The church age is a separate dispensation in God’s economy. Paul could not be any clearer in chapters 9-11 of Romans that God is not through with Israel and never does he confuse the two by claiming they are a single entity. In fact, the very verses which replacement theologians use to support their case actually refute it, such as –

“There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” Galatians 3:28

When Paul speaks in this verse of “neither Jew nor Greek,” and that they are one, he is confirming a distinction between the two. It’s obvious that males and females are not the same; no normal person would ever make such a claim. Being one in Christ is not the same as having no distinction in identity. Therefore, the Gentiles are not, as replacement theologians claim, the Jews. Logically also, the church is also not Israel. Rather, at the end of the current dispensation, God’s attention will again be focused on the restored nation of Israel. This will occur at the rapture of the church.

In the words, “and they shall be my people,” there is a clue to the dispensational model. Israel was called the Lord’s people, but in their rejection of Him, He chose a new people – the Gentile-led church. Paul cites Hosea in Romans 9, stating the church is God’s people. However, Israel will again be called “My people” by the Lord. This is confirmed in Peter’s words which cite Hosea again, applying them to Israel.

During the time of Israel’s exile for disobedience, there has been a time of God’s favor upon the Gentile world. The precedent has been set in Israel and therefore it can, and does, apply to those who are not Israel as well. The interesting thing for people alive in this day is that Israel as a nation has been re-gathered to the land of Israel. The “times of the Gentiles” is now coming to its close.

As a confirmation of these things, and as if opening up a treasure of beautiful gems, the passage Paul refers to in Hosea is marked with a special pattern known as a chiasm. This pattern shows the contrast of rejection and acceptance by God. A chiasm is a pattern which states a truth and then turns around and restates it in the opposite order. Sometimes, such as in the case of this one in Hosea, the pattern says the opposite as it unfolds, thus it is a chiasm of contrasts –

Hosea 1:9-2:23 – “But Me she forgot,” says the LORD.
A Chiasm of Contrasts – Our Unfaithfulness and God’s Unlimited Mercy (11/23/07)

a 1:9 You are not my people, I will not be your God.
—–b 1:10 Jezreel (God will sow)
———-c 2:3 Dry Land, thirst.
—————d 2:5 Wife departs from her husband.
——————–e 2:7 Wife returns to her husband.
————————–f2:9 Take away the new wine.
——————————g 2:10-12 God punishes Israel.
———————————–h 2:13 God will punish her.
—————————————-x 2:13 “But Me she forgot,” says the LORD
———————————–h 2:14a God will allure her.
——————————g 2:14b God comforts Israel.
————————–f 2:15 Give vineyards.
——————–e 2:16 LORD says, “That you will call me ‘My Husband.’”
—————d 2:19 Husband betroths wife.
———-c 2:21, 22 Grain, new wine, oil.
—–b 2:22 Jezreel (God will sow)
a 2:23 You are my people; You are my God.

As can be seen, there is God’s rejection of Israel, their punishment for being rejected, and then a return of the husband/wife relationship to Israel. During the time when He says, “they are not My people,” Paul says that the Gentiles are His people. This verse in Hebrews, citing the words of the Lord through Jeremiah, show very clearly that Israel is not forever rejected by God. He still has a plan and a purpose for them.

Life application: Though the Gentiles were once out of the picture, there were still hints of God’s love for them – Ruth for example. And though the Jews rejected Christ, God has not wholly given up on them. He will again call them as a people to Himself, thus demonstrating that He truly is a God of grace and mercy.

You are the everlasting, covenant-keeping, and most glorious God! Thank you that despite our misinterpretations of Scripture, our salvation is secure in Christ and not lost in faulty doctrine. However, help our doctrine to be pure, so that You will be glorified through it. Amen!

Sunday, 16 December 2018

…not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. Hebrews 8:9

This verse is a continuation of the quote from Jeremiah 31; it is a general quote of verse 32. God made a covenant with the people He brought out of slavery in Egypt. In Genesis 12, God made an oath to Abraham that He would bless him and make him into a great nation. In Genesis 15, He swore an oath by Himself that He would complete the promise just as He had said. God told Abraham at this time –

“Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. ¹⁴ And also the nation whom they serve I will judge; afterward they shall come out with great possessions. ¹⁵ Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. ¹⁶ But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Genesis 15:13-16

As the Bible shows, everything concerning the promise and Israel’s subsequent delivery from bondage was accomplished by God. After delivering Israel, the Mosaic covenant was given to the people, but the people were unfaithful to it, even from its inception. After enough disobedience, God turned away from the people and exiled them to Babylon. However, even in their disobedience, God promised them a New Covenant.

And so, the words, “not according to the covenant,” are speaking of the contrasting nature of the New Covenant that would be given (prophesied at Jeremiah’s time, but which is given in Christ). The nature of this New Covenant will be more fully explained in the words to come. However, the very fact that it says this New Covenant will not be according to the Old Covenant, by default, means that the Old Covenant is obsolete (a point he will explicitly state in verse 8:13) because, once a covenant is given, it cannot be changed. If the New is not according to the Old, it – by its very nature – replaces the Old.

The Old Covenant was one, as the verse next says, “that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt.” Before the covenant was made, the people lived under the time of Promise. That was from Abraham until the exodus. After the exodus, the people were given the Law at Mount Sinai. This became the time of Instruction (the meaning of the Hebrew word torah is “instruction”), also known as the Dispensation of Law. As Paul says in Galatians 3, this time of Law was a tutor (a pedagogue) intended to lead to Christ.

God led Israel by the hand out of Egypt, and the time of Law (Instruction) was to continue leading Israel by the hand, just as a pedagogue would do for a child through administering discipline. Despite this, the citation of Jeremiah 31 continues on by saying, “because they did not continue in My covenant, and I disregarded them, says the Lord.” Israel failed to receive the instruction which the law provided, and the law was unable to perfect the people. Eventually, the punishments of the law were inflicted upon the people because of this. That is seen in the words, “and I disregarded them.” Here the quote is from the Greek translation of Jeremiah 31. The Hebrew text reads differently. Instead of these words, it says, “though I was a husband to them.” The idea is that, despite being a husband, he cast them off for their disobedience and faithlessness. But even that did not correct the people.

Everything recorded about Israel in the Old Testament concerning this Old Covenant demonstrated that the Law was incapable of bringing about what it was intended to bring about, which was a restored relationship with God. Because of this demonstrable failure, a new Covenant was sought out which would correct the deficiency of the Old. However, when a covenant is made, it must stand. The only way that a New Covenant could come about would be in the fulfillment of the Old. As the imperfection of the people was the deficiency which kept the Old from being successful, a perfect Person would need to come in order for success to be realized. This is what God did in Christ. Through Him, a new and better arrangement could be made for the restoration of man to his Creator.

Life application: When we are faithless, God is ever faithful. Remember this as you struggle with sin. He sent His Son to take your punishment if you will only trust Him. How splendid is God from whom all blessings flow!

O God, even when we disobey and rebel, You remain ever-faithful. When Israel disobeyed and deserved destruction, you preserved them and even promised a New Covenant to them; a covenant guaranteed by the precious blood of Jesus. How can we neglect so great a salvation and remain guiltless? All glory surely belongs to You! Amen.

Saturday, 15 December 2018

Because finding fault with them, He says: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— Hebrews 8:8

The author now continues on with the thought just presented in verse 8:7. There he said, “For if that first covenant had been faultless, then no place would have been sought for a second.” The first (Mosaic) covenant was not faultless, as is confirmed in the words, “Because finding fault with them.” It is important to understand the wording. The author does not say, “Because finding fault with it.” There was fault under the Mosaic Covenant, but it was not in the law itself. Rather, it was in the people bound under it. Sin in man made it impossible for anyone under the law to be perfected. This includes both original sin and committed sin. The defect is in man, not in the law itself. This is why Paul says –

“What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’ ⁸ But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. ⁹ I was alive once without the law, but when the commandment came, sin revived and I died. ¹⁰ And the commandment, which was to bring life, I found to bring death. ¹¹ For sin, taking occasion by the commandment, deceived me, and by it killed me. ¹² Therefore the law is holy, and the commandment holy and just and good.” Romans 7:7-12

The Old Covenant was perfect in its intent and purpose – to demonstrate that no one can be justified by attempting to adhere to it. The fault isn’t with the Covenant then, but rather with the people who were unable to meet its perfect demands. The law’s standards flow from God’s perfect character and only more poignantly show our imperfections. God knew this, but we didn’t. How could we appreciate Jesus? How could we appreciate God’s infinite mercy? How could we appreciate the perfection of God’s plan without first being given the law? It’s no different than feeling healthy. If we felt healthy all the time, we would never truly appreciate health. But when we get sick, we can appreciate our health more. In fact, the sicker we are, the more we can then appreciate true health. Jesus used this terminology even as He was fulfilling the law on our behalf –

“When Jesus heard that, He said to them, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” Mark 9:12, 13

Because of this fault, the author then writes, “He says.” This is speaking of the Lord. The law could not accomplish the task of restoring fallen man to Him. This was already known by Him to be the case, but the law was given as a tutor to help us understand our need for something greater (Galatians 3:24, 25). When the lesson was learned, and in the fullness of time, God sent Christ to fulfill the law and to establish a New Covenant. To support this, he goes to Scripture and cites Jeremiah 31:31 with the words, “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.”

If the people were simply given God’s healing without realizing their sickness, it would have no effect in their lives. But once a law was given, the people learned, as if tutored, about the need to come to Christ’s perfection for our healing and restoration.

But something is stated in Jeremiah 31:31 which is surprisingly missed by replacement theologians. Who did this New Covenant go to? It went to the house of Israel and the house of Judah; to those who had lived under its yoke and who could appreciate the freedom it provided. This New Covenant was given to Israel and Judah. As they went into punishment for rejecting Christ, the church illogically decided that they must be “Israel.” The promises had been made, the Gentiles had received them, and so the church must now be “Israel.” With this logic, much of the body of the Old Testament had to be spiritualized because it is literally impossible for those prophecies to be fulfilled in the church in an actual way. This great error continues on in the minds of replacement theologians to this day.

However, it was only after the New Covenant in Christ was first presented to Israel, and through the instructive hands of the apostles, that the gospel came to the Gentiles. Paul’s letters show how the Gentiles are grafted into this body, but they did not replace it. His letters also clearly show how, in the future, Israel will again be brought into the New Covenant as a collective people. Peter says as much in his statements in Acts. It is, actually, inexcusable that the church has developed the doctrine of replacement theology. The covenant is made, it was made with Israel and Judah, and the church is not Israel nor Judah. In the future, the covenant will be realized in them. Coming soon to a millennial reign of Christ near you.

Now, during the Dispensation of Grace, all can look back on Israel’s years under the law and see the wisdom of God in Christ Jesus. The law was given, it was intended to lead us to Christ, and it is not an end in and of itself.

Life application: The church did not replace Israel.

O God! All the difficult work of meeting Your perfect standards was accomplished by Your own right arm – in the Person and work of Jesus. We can now rest in His perfection and, by faith alone, receive complete healing and restoration with You. And so, we give thanks to You! Amen!