Sunday, March 21, 2010

The true Israel of God

“The doctrine of the remnant means that, within the Jewish nation as a whole, there are always some who believe and all those who believe among Israel comprise the Remnant of Israel. The remnant at any point of history may be large or small but there is never a time when it is non-existent. Only believers comprise the remnant, but not all believers are part of the remnant for the remnant is a Jewish remnant and is, therefore, comprised of Jewish believers. Furthermore, the remnant is always part of the nation as a whole and not detached from the nation as a separate entity. The remnant is distinct, but distinct within the nation.”

Arnold Fruchtenbaum: Israelology: The Missing Link in Systematic Theology

Romans chapters 9-11 have a significant place in the overall argument of the apostle Paul in the book of Romans. These chapters deal with the important issue of the apparent failure of God’s Word concerning His people Israel. This passage of Scripture is permeated with the doctrine of the “Remnant of Israel,” describing its current implications for believers as well as its eschatological implications for the nation of Israel. The present study will focus on a contextual and grammatical analysis of Romans 9-11 in order to provide a consistent interpretation of the different aspects of God’s plan for the salvation of Israel. Special attention will be focused on Romans 11:25-26 regarding the eventual salvation of Israel on a national scale...The Doctrine of the Remnant and the Salvation of Israel in Romans 9-11

The last verse of Romans chapter 10 points clearly to Israel’s rejection of God and rejection of God’s gospel. The Israelites have rejected God (Rom. 10:21). Thus, the logical question is this: HAS GOD REJECTED THEM? "Has God cast away His people?" The answer is a strong NO: God forbid! May such a thought never enter our minds! Perish the thought!...God has not cast away His people, the Israelites

Exposition of the New Covenant and its relationship to the church has traditionally proven to be a “sore spot” for dispensational interpreters. Because dispensationalism has all too frequently emphasized Scripture’s discontinuity at the expense of its continuity, dispensationalists have often had difficulty explaining the New Testament verses that seemingly apply Israel’s New Covenant to the church age. This paper will attempt to demonstrate how the New Covenant relates to the church in a way that maintains the continuity as well as the discontinuity between God’s programs for Israel and the church. In pursuance of this end, the following three areas will be explored: the Old Testament’s presentation of the New Covenant, what the New Testament presents regarding the New Covenant’s ratification and relation to the church, and inadequate views some interpreters have offered concerning how the New Covenant relates to the church...WHAT IS THE RELATIONSHIP OF THE CHURCH TO THE NEW COVENANT?

Theologians of all kinds focus on Christ as the key to understanding the biblical covenants. Two significant characteristics of the New Covenant promised to Israel are its newness in replacing the Mosaic Covenant and its everlasting and irrevocable nature. For Israel the New Covenant promises her transformation through providing her a new heart, her final and permanent forgiveness, and the consummation of her relationship with the Lord. Through Israel God will also bless the Gentiles because of this covenant. As mediator of the New Covenant, theMessiah will be identified with Israel as God’s Son, Servant, covenant, and Abraham’s seed. Though the Messiah is not yet identified nationally with Israel, He is already identified with the church. Terminology and provisions spelled out in the NT indicate that Christ inaugurated the New Covenant at His first advent. Though the New Covenant will not be fulfilled with Israel until her future repentance, the church through Spirit baptism into Christ participates in that covenant...THE NEW COVENANT

Covenant and reformed theologians believe that New Testament believers, including saved Gentiles, are the true Israel of God. Is it really Biblical to refer to Gentile believers as Israelites? Has God created a “new Israel” that is composed of believing Jews and Gentiles of this present age?....How is the Term Israel Used in the New Testament?

We’re not dispensationalists here....We believe that the church is essentially Israel. We believe that the answer to, “What about the Jews?” is, “Here we are.” We deny that the church is God’s “plan B.” We deny that we are living in God’s redemptive parenthesis...Is R. C. Sproul Jr. Really A Jew?

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