Can the Call of Israel be Revoked?
Introduction
The concept of God's covenants with Israel is a cornerstone of biblical theology, pivotal for understanding the Bible's narrative and its implications for both Israel and the broader Christian faith. These covenants, described as everlasting and eternal, reflect God's unchanging nature and His steadfast commitment to His people. In this lesson, we will explore the enduring nature of these covenants through scriptural references, examining their significance and the theological misconceptions surrounding them. By delving into passages from the Old and New Testaments, we aim to shed light on the continuous and unwavering relationship between God and Israel, challenging the notion of replacement theology and reaffirming Israel's central role in God's redemptive plan.
Everlasting Covenants with Israel
The concept of God's covenants with Israel is central to understanding the Bible's narrative and its implications for Israel and the broader Christian faith. Understanding the eternal nature of God's covenants with Israel is essential for grasping the continuity and significance of Israel's role in God's redemptive plan. One important point to clarify when looking at the covenants God has made with Israel is that these are everlasting, eternal covenants that reflect God's unchanging nature and commitment to His people.
In Psalm 105:8-10, we see a song of praise and thanksgiving that recounts the history of God's relationship with the people of Israel, from the covenant with Abraham to their eventual settlement in the Promised Land. The context of this psalm is in the greater narrative of God's faithfulness to His chosen people:
"He remembers his covenant forever, the word that he commanded, for a thousand generations, the covenant that he made with Abraham, his sworn promise to Isaac, which he confirmed to Jacob as a statute, to Israel as an everlasting covenant," (Psalm 105:8-10, ESV Bible)
In these verses, the psalmist reflects on the enduring nature of God's covenant with Abraham, Isaac, and Jacob. We see a similar idea in Isaiah 54:10. Isaiah 54 contains a message of hope and restoration for Israel. Even in turmoil, God's love and covenant with His people will remain steadfast and unchanging. It serves as a reassurance of God's eternal faithfulness and His commitment to bringing restoration and blessings to His chosen people:
"For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed," says the LORD, who has compassion on you. (Isaiah 54:10, ESV Bible)
The covenant with Abraham was passed to Isaac, Jacob, and all Israel's children. It has no expiration date. Paul points out that even though God made later covenants with Israel, a later covenant does not set aside an early covenant:
To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many, but referring to one, "And to your offspring," who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. (Galatians 3:15-17, ESV Bible)
A later covenant does not annul an earlier covenant! This concept is fundamental to understanding the Bible. Even in the New Testament, we can see evidence of God's eternal choosing of Israel. Romans 11 is a chapter that addresses the relationship between Israel and the Gentile believers in Jesus. In this chapter, Paul discusses God's plan for Israel's salvation and the inclusion of the Gentiles. He emphasizes that despite some of Israel's temporary rejection of Jesus (note that it is not all of Israel; there were many Jewish believers of Jesus), God's love and promises to Israel remain steadfast, and His gifts and calling to Israel are unchangeable:
As regards the gospel, they [the Jewish people who have not yet accepted Jesus as Messiah] are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. (Romans 11:28-29, ESV Bible)
The Remnant
A cursory examination of the Bible reveals a pattern of consistent shortcomings by Israel and the Jewish people. The Old Testament chronicles a series of disobediences, depicting Israel frequently straying from God. This cycle of deviation leads to exile and the suffering of curses as outlined in the Sinai Covenant, followed by periods of repentance and temporary adherence to God's commands, only to relapse into former misdeeds. In the New Testament, the rejection of Jesus by segments of the Jewish population is also evident, a theme that extends into contemporary times where Jews are often globally perceived as rejecting Jesus. This complex issue will be addressed in further discussions. However, the focus here is on Israel's apparent inability to fulfill their covenantal obligations. Despite these repeated failures, how are the covenants preserved? This question underscores the exploration of divine grace and the mechanisms through which these sacred agreements are sustained.
The concept of a "remnant" in the narrative of Israel within the Hebrew Scriptures is a significant and recurring theme. This idea highlights the theological understanding that while the broader community may face judgment or fall into apostasy, a faithful subset—the remnant—is preserved by God to continue the covenantal legacy and to uphold the divine mission. This remnant theme serves both as a symbol of hope and a theological explanation for how God sustains His covenantal promises through history, despite widespread unfaithfulness.
What is Going on with Israel in the New Testament?
As previously noted, in the New Testament, certain segments of the Jewish population did reject Jesus. This has often been interpreted by the church to signify that God has abandoned the Jewish people, with the Church now assuming the role of the "new Israel," a concept known as "Replacement Theology." However, this interpretation conflicts with the overarching narrative of the Bible. It overlooks the enduring covenant relationship that God maintains with Israel, as well as the dynamic of blessings and curses detailed in the Sinai Covenant. Furthermore, this view neglects significant portions of the Old Testament. Frankly, such a perspective reveals a misunderstanding of the Bible's continuous narrative and a lack of comprehensive biblical knowledge.
A close reading of Paul demonstrates that He fully understood the reality of the situation. In Romans 11 he says:
Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, (Romans 11:25-26, ESV Bible)
The Apostle Paul addresses the hardening of part of Israel as a strategic divine act that coincides with the outreach to the Gentiles. This is not indicative of covenant annulment but rather a demonstration of God’s expansive grace—extending salvation beyond the ethnic boundaries of Israel to include the Gentiles, which was intended to provoke Israel to emulation and ultimately to faith.
The covenant at Sinai encompassed both blessings and curses. Thus, the evidence of God's faithfulness to the covenant is manifested through both these blessings and curses. What then would annulling the covenant look like? Would it involve curses? No. Annulment would look like apathy—complete disengagement, an abandonment of any involvement. However, this is not what has occurred.
This concept of “until the fullness of the Gentiles has come in,” is from Deuteronomy 31 and 32. Deuteronomy 31-32 includes Moses’ final words to Israel before his death, along with the Song of Moses, a poetic summary of Israel’s covenant relationship with God and a prophetic look at their future disobedience and eventual reconciliation.
And the LORD said to Moses, “Behold, you are about to lie down with your fathers. Then this people will rise and whore after the foreign gods among them in the land that they are entering, and they will forsake me and break my covenant that I have made with them. Then my anger will be kindled against them in that day, and I will forsake them and hide my face from them, and they will be devoured. And many evils and troubles will come upon them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’ And I will surely hide my face in that day because of all the evil that they have done, because they have turned to other gods. (Deuteronomy 31:16-18, ESV Bible)
These verses indicate that God will respond to Israel's idolatry and faithlessness by hiding His face— a metaphor for withdrawing His protection and blessing. Yet, God also hints at provoking Israel to jealousy through the success of another “nation,” traditionally interpreted as a reference to the Gentiles, which parallels Paul's discussion in Romans. Both passages reflect the theme of using other nations to provoke Israel to faithfulness. In Deuteronomy, God speaks of using a non-Israelite nation to provoke Israel to jealousy, while in Romans, Paul explains that the salvation of the Gentiles serves both to fulfill God’s mercy and to provoke Israel back to faithfulness.
Both texts suggest that despite Israel's unfaithfulness, God’s covenant promises remain intact. In Deuteronomy, despite predicting punishment, the song ends with a promise of vengeance against Israel's enemies and atonement for His land and people (Deut. 32:43). In Romans, Paul concludes that all Israel will be saved, reaffirming God’s enduring commitment to the covenant made with the patriarchs.
In both scriptures, there is an element of divine withdrawal—either as hardening or hiding the face—as a response to disobedience. Yet, this withdrawal is not final but serves a corrective purpose within the framework of covenantal fidelity and redemptive history.
Deuteronomy 32:20-21 is a segment of the Song of Moses, a poetic and prophetic passage that summarizes Israel's relationship with God, forecasting their future disobedience and the consequences that would follow, along with God's ultimate plan for redemption. This particular passage serves as a critical moment in the song, highlighting God's response to Israel's faithlessness.
And he said, ‘I will hide my face from them; I will see what their end will be, for they are a perverse generation, children in whom is no faithfulness. They have made me jealous with what is no god; they have provoked me to anger with their idols. So I will make them jealous with those who are no people; I will provoke them to anger with a foolish nation. (Deuteronomy 32:20-21, ESV Bible)
The phrase "I will hide my face from them" signifies a withdrawal of God's protective and relational presence. In the biblical context, God's "face" represents His favor and approval, so hiding His face implies a period of divine disfavor, where the Israelites would not enjoy the direct benefits of God’s guidance and protection.
The characterization of Israel as a "perverse generation" and "children who are unfaithful" underscores the deep disappointment and moral condemnation from God towards their actions. It highlights the cycle of rebellion and faithlessness that has marked Israel's history with God.
God’s emotional response to Israel's idolatry—He is "made jealous" by their worship of non-gods and "angered" by their idols—emphasizes the covenantal nature of His relationship with Israel. Just as marital infidelity would provoke jealousy and anger in a spouse, Israel's spiritual infidelity provokes God because of His deep, covenantal commitment to them.
In an ironic twist of justice, God declares that He will provoke Israel to jealousy by favoring "those who are not a people" and a "nation that has no understanding." This refers to the Gentiles, traditionally not chosen or recognized as God’s people. This statement prophetically alludes to the eventual inclusion of the Gentiles in God’s salvific plan, as later developed in the New Testament, particularly in the writings of Paul.
Isaiah 6:9-11 presents a poignant and crucial moment in the prophetic mission of Isaiah. In this passage, immediately following Isaiah's dramatic call to prophecy in the year of King Uzziah's death, God gives Isaiah a message that emphasizes the hard-heartedness and spiritual blindness of the people of Israel:
And he said, “Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” Then I said, “How long, O Lord?” And he said: “Until cities lie waste without inhabitant, and houses without people, and the land is a desolate waste, (Isaiah 6:9-11, ESV Bible)
The directive given to Isaiah—to make the people's heart calloused, and their ears dull, and to close their eyes—is paradoxical and reflects a judicial hardening. It's important to note that Isaiah is not being commanded to actively prevent people from understanding; rather, the message he is to proclaim is one that the people will not heed due to their already hardened hearts. This type of prophetic ministry is intended to highlight the existing spiritual condition of the people.
Matthew 13:10-16 occurs in the context of Jesus' use of parables:
Then the disciples came and said to him, “Why do you speak to them in parables?” And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says: “‘“You will indeed hear but never understand, and you will indeed see but never perceive.” For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it. (Matthew 13:10-16, ESV Bible)
The disciples ask Jesus why He speaks to the people in parables, and He explains that His use of parables fulfills the prophecy of Isaiah, specifically referring to Isaiah 6:9-10. Jesus states that the parables reveal truths to those who are "insiders" while keeping these truths hidden from those who are not receptive. Like in Isaiah, this reflects a form of judicial hardening—a response to the people's closed hearts.
The themes of hardening and spiritual blindness described in Isaiah 6:9-11 and Matthew 13:10-16 can indeed be viewed in light of the covenantal curses outlined in Deuteronomy, particularly as they relate to the consequences of Israel’s disobedience. This relationship underscores the consistency with which the Bible handles themes of covenantal blessing and curse, divine justice, and human responsibility. Among the curses in Deuteronomy, there are also warnings about the resulting spiritual consequences—hardening, blindness, and a lack of understanding—much like what Isaiah and Jesus describe. In Deuteronomy 28:28, it is said:
"The Lord will afflict you with madness, blindness and confusion of mind." (Deuteronomy 28:28)
While this primarily refers to physical afflictions and disorientation, it can also be understood in a spiritual sense. The "blindness" and "confusion" can extend to an inability to perceive spiritual truths, which is echoed in the messages given to Isaiah and Jesus.
The hardening described in Isaiah and the use of parables in Matthew as a means to both reveal and conceal truth can be seen as a form of judicial hardening. This is a divine response to prolonged disobedience, as outlined in the covenant curses. The people's failure to heed continuous prophetic warnings and adhere to the covenant results in a state where even direct messages from God no longer penetrate their hardened hearts.
Understanding this hardening and spiritual blindness as part of the covenantal curses helps to frame the narratives in Isaiah and Matthew within the broader theological context of the Bible. It shows that God's actions are consistent with His character and the stipulations He laid out at the beginning of His covenant relationship with Israel. It also highlights the serious nature of covenantal commitment and the real consequences of collective and individual disobedience.
Thus, the hardening and blindness are not arbitrary but are deeply rooted in the covenantal framework established in Deuteronomy. They serve as sober reminders of the importance of faithfulness and the dangers of turning away from God’s commandments.
In the New Testament, we see that God's covenant with Israel, is not annulled but being played out through the inclusion of the Gentiles in the plan of salvation. This perspective offers a rich, covenantal understanding of how the events of Israel's history, including their failures and transgressions, play a crucial role in the broader divine narrative of redemption.
The concept of a "righteous remnant" is fundamental in the Hebrew Scriptures and is carried forward into the New Testament understanding of God's salvific work. The remnant refers to those within Israel who remain faithful to God’s covenant despite the larger context of disobedience or apostasy. This remnant is seen as pivotal for continuing the covenantal promises across generations. Under the "messianic head," Jesus Christ, this remnant is envisioned to govern and administer righteousness not just within Israel but across the earth. According to Paul in Romans 11, the transgressions of Israel, paradoxically, become a means for the salvation of the Gentiles:
So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order somehow to make my fellow Jews jealous, and thus save some of them. (Romans 11:11-14, ESV Bible)
This is not portrayed as a failure of God’s covenant with Israel, but rather as an extension and fulfillment of that covenant. The salvation of the Gentiles serves multiple purposes: it fulfills God's promise to bless all nations through Abraham, and it also provokes Israel to re-evaluate and potentially rejuvenate their covenantal commitment through jealousy. Their "failure" is recontextualized as part of God’s sovereign plan to bring riches to the Gentiles, which in turn impacts Israel. Paul argues that if their transgression means riches for the world, their full inclusion will bring even greater blessings—implying that Israel's full restoration is yet to come and will be even more glorious.
Paul states that his role as an apostle to the Gentiles serves to magnify his ministry, which indirectly serves to provoke his fellow Jews to jealousy. His hope is that by seeing the blessings bestowed upon the Gentiles, the Jews would be moved to re-evaluate their own relationship with God and embrace the gospel with renewed zeal.
The term "jealousy" here is linked to the idea found in Deuteronomy 32, where God expresses His jealousy over Israel worshiping false gods. In response, God declares He will make Israel jealous by favoring a "foolish nation" (the Gentiles), who historically were not His chosen people. Paul utilizes this prophetic framework to explain how the Gentile inclusion in God's plan is not an abandonment of Israel but a fulfillment of this prophetic jealousy meant to rekindle Israel's devotion.
The acceptance of Gentiles into the faith community, receiving repentance and justification by faith, is portrayed not as a deviation from God's promises to Israel but as an extension and fulfillment of those promises. This strategic inclusion serves to demonstrate God’s faithfulness to the covenant, even using what seems like an exclusionary tactic (favoring the Gentiles) to ultimately uphold His covenant with Israel.
The giving of the Holy Spirit to the Gentiles is part of this provisional arrangement where God acts as if the Gentiles were part of the covenant. This generous act is meant to demonstrate the expansiveness of God's mercy and to provoke Israel to re-engage with their covenantal responsibilities as a light to the Gentiles.
Paul's discussion, rooted in a deep understanding of Hebrew prophecy and covenant theology, reveals a nuanced view of how God uses historical developments and inter-communal dynamics to achieve His divine purposes. The inclusion of the Gentiles is a strategic move by God to uphold His covenant with Israel, challenge their spiritual complacency, and ultimately extend His salvation beyond the ethnic boundaries of Israel. This approach underscores God’s commitment to both justice and mercy, aiming to restore all people to a right relationship with Him through complex, sometimes paradoxical means.
In Acts 15, during the Council at Jerusalem, James refers to Peter's (Simon's) report of how God had chosen to bless the Gentiles with the gospel:
Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written, “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.’ Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, (Acts 15:14-19, ESV Bible)
James supports this inclusion of the Gentiles by referencing the prophets, specifically quoting Amos 9:11-12, which speaks of rebuilding the fallen tent of David so that the rest of humanity, including the Gentiles, might seek the Lord:
“In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins and rebuild it as in the days of old, that they may possess the remnant of Edom and all the nations who are called by my name,” declares the LORD who does this. (Amos 9:11-12, ESV Bible)
This moment is significant because it signifies the early follower’s recognition that the inclusion of the Gentiles in the community of believers was not a departure from God’s plan but a fulfillment of it. James emphasizes that this was known from old, and thus, the early follower’s should not make it difficult for Gentiles who turn to God.
In Romans 11:25, when Paul says, “until the fullness of the Gentiles has come in,” the "Times of the Gentiles" is a term that encapsulates the period during which Gentile nations have significant influence over the affairs of Israel. This begins historically with the Babylonian exile in 586 BCE. The domination by and scattering among Gentile nations, as experienced by Israel, aligns with the covenant curses detailed in Deuteronomy 28. These curses were predicated on Israel's disobedience but were always part of the broader covenantal framework established by God.
Even in judgment, God’s actions are portrayed as faithful to His covenant. The hardships foretold in Deuteronomy 28 and experienced during the "Times of the Gentiles" are not God abandoning His people but rather upholding His covenantal promises, which include both blessings for obedience and curses for disobedience.
The concept of the "Times of the Gentiles" is not just about punishment. It also sets the stage for restoration and fulfillment. This period is seen as temporary and preparatory, leading to a prophesied restoration where God will again turn His favor towards Israel. How long will this take?
Jesus’ statement in Matthew 5:17 that He came not to abolish the Law and the Prophets but to fulfill them ties directly into this narrative. While the term “fulfill” in a rabbinic sense is typically referring to properly interpreting, walking out, and teaching the Torah, what Jesus says just after this is of more interest to the story of redemption. He says:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. (Matthew 5:17-18, ESV Bible)
Nothing will pass away from the Law until all is accomplished. Are the curses in the Law and God showing favor to the Gentiles not part of the Law? Everything mentioned within the Law and Prophets will be carried out to its ultimate end. The inclusion of the Gentiles and the hardships endured by Israel are part of this covenantal framework, which is ultimately geared towards a restorative and inclusive conclusion in the messianic fulfillment.
Daniel 12:6-7 is part of a significant eschatological passage in the Book of Daniel that discusses the end times and the final deliverance of God's people. This section is particularly rich in apocalyptic imagery and prophecy, addressing the culmination of distress and the ultimate triumph of divine justice:
And someone said to the man clothed in linen, who was above the waters of the stream, “How long shall it be till the end of these wonders?” And I heard the man clothed in linen, who was above the waters of the stream; he raised his right hand and his left hand toward heaven and swore by him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished. (Daniel 12:6-7, ESV Bible)
Daniel 12 is situated at the climax of a series of visions Daniel receives regarding the future trials and ultimate deliverance of the people of Israel. The question "How long will it be before these astonishing things are fulfilled?" reflects an urgent inquiry into the duration of the trials and tribulations that have been prophesied. This is a common theme in apocalyptic literature, where the duration of suffering or trials is a pressing concern for the faithful. Daniel's visions span from the immediate future of his own times to the end times, providing a sweeping overview of the historical and eschatological destinies of the Jewish people. The figure in linen above the waters, who is often interpreted as an angelic being, gives a timeline for the suffering ("a time, times, and half a time") that will occur before all these things are finally completed. This cryptic timeframe suggests a period of intense trial for the Jewish people, culminating in a transformative resolution.
Daniel 9 features a poignant prayer by Daniel, where he confesses the sins of his people and acknowledges that their current suffering (the Babylonian exile) is a result of their unfaithfulness to the covenant stipulated in the Law of Moses. Daniel’s invocation of the covenant emphasizes that their hardships are not random but are a fulfillment of the curses outlined for disobedience, as detailed in the Torah, particularly in Deuteronomy 28:
I prayed to the LORD my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. To us, O LORD, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you. To the Lord our God belong mercy and forgiveness, for we have rebelled against him and have not obeyed the voice of the LORD our God by walking in his laws, which he set before us by his servants the prophets. All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the LORD our God, turning from our iniquities and gaining insight by your truth. Therefore the LORD has kept ready the calamity and has brought it upon us, for the LORD our God is righteous in all the works that he has done, and we have not obeyed his voice. And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly. (Daniel 9:4-15, ESV Bible)
Despite the grim circumstances, the narrative continually reaffirms God's control and ultimate intention to restore His people. This is not just punitive but corrective and redemptive. The prophetic framework, especially as reflected in Deuteronomy 32 and Isaiah's inquiries about the duration of desolation, positions the trials as part of a divine strategy to bring about repentance and renewal. God’s justice is thus seen as an aspect of His faithfulness to His covenant.
This comprehensive view helps us understand that God's dealings are always faithful to His covenant, whether in judgment or in mercy, and are aimed at the ultimate redemption of all peoples.
Final Exile and Redemption
The biblical narrative, particularly in the prophets, often speaks of a cyclical pattern where Israel sins, faces judgment through exile, and is eventually regathered and restored. This cycle is not infinite; prophets like Ezekiel and Amos predict a final regathering and restoration that will fulfill God's covenant promises in a complete and ultimate manner. This final restoration is seen as God's definitive act of faithfulness to His covenant, ending the historical cycles of punishment and redemption.
Behold,the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from the surface of the ground, except that I will not utterly destroy the house of Jacob,” declares the LORD. “For behold, I will command, and shake the house of Israel among all the nations as one shakes with a sieve, but no pebble shall fall to the earth. All the sinners of my people shall die by the sword, who say, ‘Disaster shall not overtake or meet us.’ (Amos 9:8-10, ESV Bible)
The imagery of sifting the house of Israel among the nations, as grain is sifted in a sieve, symbolizes a thorough but careful judgment. God's intention is to purify Israel from sin without destroying it completely ("Yet not the smallest grain will fall to the ground"). This sifting process ensures that while the sinful elements within Israel are judged, the faithful remnant is preserved. This concept echoes the theme of the remnant in prophetic writings, where despite widespread apostasy, a faithful segment remains through whom God continues His covenantal purposes.
“What is in your mind shall never happen—the thought, ‘Let us be like the nations, like the tribes of the countries, and worship wood and stone.’ “As I live, declares the Lord GOD, surely with a mighty hand and an outstretched arm and with wrath poured out I will be king over you. I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand and an outstretched arm, and with wrath poured out. And I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the Lord GOD. I will make you pass under the rod, and I will bring you into the bond of the covenant. I will purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am the LORD. (Ezekiel 20:32-38, ESV Bible)
The phrase "with a mighty hand and an outstretched arm, and with wrath poured out, I will be king over you" recalls the Exodus motif and signifies God’s powerful deliverance and sovereign rule over Israel. This expression underscores God's unmatched power and His commitment to lead and govern His people directly, contrasting their previous desires to be like other nations, worshipping idols of wood and stone.
In this setting, God will engage in a direct, face-to-face judgment with His people, reminiscent of the intimate and confrontational nature of their initial covenant relationship. Following this judgment, there is a passing "under the rod," which symbolizes a careful evaluation and selection process, as mentioned in Leviticus 27. The phrase "passing under the rod" can be linked to the practice of tithing livestock, where every tenth animal under the shepherd's rod becomes holy to the Lord (Leviticus 27:32-33). This act of counting and dedicating every tenth animal symbolizes a careful and deliberate assessment of what belongs to God, reflecting a thorough and methodical approach to fulfilling one's covenantal obligations. This process signifies a renewal of the covenant, where only those truly committed to God's laws are accepted. Again, a reference to a remnant within Israel.
Hosea 2:6-14 is part of a larger allegorical narrative in the book of Hosea that describes the relationship between God and Israel through the metaphor of a troubled marriage. Hosea, the prophet, is instructed by God to marry Gomer, a woman who is unfaithful to him, symbolizing Israel's infidelity to God through idolatry and other sins. These verses outline a series of judgments and intentions that God plans for Israel in response to their unfaithfulness, but they also hint at His underlying intention to restore and renew the covenantal relationship:
Therefore I will hedge up her way with thorns, and I will build a wall against her, so that she cannot find her paths. She shall pursue her lovers but not overtake them, and she shall seek them but shall not find them. Then she shall say, ‘I will go and return to my first husband, for it was better for me then than now.’ And she did not know that it was I who gave her the grain, the wine, and the oil, and who lavished on her silver and gold, which they used for Baal. Therefore I will take back my grain in its time, and my wine in its season, and I will take away my wool and my flax, which were to cover her nakedness. Now I will uncover her lewdness in the sight of her lovers, and no one shall rescue her out of my hand. And I will put an end to all her mirth, her feasts, her new moons, her Sabbaths, and all her appointed feasts. And I will lay waste her vines and her fig trees, of which she said, ‘These are my wages, which my lovers have given me.’ I will make them a forest, and the beasts of the field shall devour them. And I will punish her for the feast days of the Baals when she burned offerings to them and adorned herself with her ring and jewelry, and went after her lovers and forgot me, declares the LORD. “Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her. (Hosea 2:6-14, ESV Bible)
God describes putting obstacles in Israel's way to prevent her from pursuing other gods and illicit relationships, symbolized by "thornbushes" and a "wall." This action aims to bring Israel to a point of realization and repentance, reminiscent of when they recognized their better condition under God's care.
God points out that Israel has forgotten His blessings and provision, instead attributing them to other gods like Baal. As a consequence, He plans to withdraw these gifts as a form of judgment.
God declares that He will expose Israel’s unfaithfulness, stripping away the joy and celebrations once associated with their religious observances, which they had corrupted with idolatry. This exposure is both a punishment and a means to lead Israel to repentance. After the judgments, God speaks of a future restoration where He will "allure" Israel back to Himself, akin to their early relationship during the Exodus.
While they are out in the wilderness, in the final exile, the Lord is preparing to bring them back. Ezekiel 37:12-14 is part of a larger visionary narrative known as "The Vision of the Valley of Dry Bones." This passage is one of the most symbolically rich and powerful prophecies in the Book of Ezekiel, offering a vivid metaphor of resurrection and restoration for the nation of Israel. Ezekiel, a prophet during the Babylonian exile, delivers messages of judgment and restoration to the exiled Jews. This particular vision serves as a profound promise of national and spiritual renewal:
Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the LORD; I have spoken, and I will do it, declares the LORD.” (Ezekiel 37:12-14, ESV Bible)
Ezekiel 37 Focuses on God’s promise to physically restore Israel by bringing them out from their “graves” of exile and re-establishing them in their homeland. The restoration seems unconditional and initiated by God as a demonstration of His sovereign will and to validate His identity among the nations. Promises the infusion of God’s Spirit into the people, symbolizing a new life and a spiritual awakening that will empower them to follow God faithfully. This is often interpreted in an eschatological sense, suggesting an end-time revival and restoration of Israel that aligns with messianic expectations.
“And when all these things come upon you, the blessing and the curse, which I have set before you, and you call them to mind among all the nations where the LORD your God has driven you, and return to the LORD your God, you and your children, and obey his voice in all that I command you today, with all your heart and with all your soul, then the LORD your God will restore your fortunes and have mercy on you, and he will gather you again from all the peoples where the LORD your God has scattered you. If your outcasts are in the uttermost parts of heaven, from there the LORD your God will gather you, and from there he will take you. And the LORD your God will bring you into the land that your fathers possessed, that you may possess it. And he will make you more prosperous and numerous than your fathers.And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live. (Deuteronomy 30:1-6, ESV Bible)
Deuteronomy 30 emphasizes a return from exile that is conditional on Israel’s repentance and renewal of their covenantal commitment to obey God. It promises not only physical regathering but also a spiritual renewal ("circumcise your hearts") to ensure their relationship with God is heartfelt and genuine. The restoration is conditional, depending on Israel's decision to return to God and obey His commands wholeheartedly. This passage underscores the covenant's bilateral nature—Israel’s action and God’s response. This talks about the circumcision of the heart, which metaphorically means that God will transform their inner beings to love and obey Him fully, ensuring their commitment to His laws. While also eschatological in its ultimate fulfillment, it focuses more on the tangible near-term outcomes of repentance and obedience, offering a template for restoration that can recur throughout Israel’s history.
Both Ezekiel 37:12-14 and Deuteronomy 30:1-6 highlight God's unyielding commitment to His people despite their failures. They emphasize that God’s plan for restoration hinges not just on His willingness to renew but also on the transformative change within the people of Israel—both physically returning to their land and spiritually turning their hearts fully towards God.
After the final regathering, the covenant from Sinai includes a promise that God would circumcise their hearts to ensure their obedience following the final exile. This concept is echoed in Ezekiel 36, which uses similar language. Ezekiel 36 states:
And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezekiel 36:26-27, ESV Bible)
This brings us to the New Covenant (in Isaiah, Jeremiah, and Ezekiel). Thus, the promise of a new covenant is, in essence, a continuation of God's faithfulness to the original covenant with Moses. It foretells a time after the final regathering when God will transform their hearts to ensure their faithful adherence to His laws. Jeremiah 31 reveals a profound declaration from the Lord about the future:
“Behold, the days are coming, declares the LORD, when I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. And it shall come to pass that as I have watched over them to pluck up and break down, to overthrow, destroy, and bring harm, so I will watch over them to build and to plant, declares the LORD.In those days they shall no longer say: “‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ But everyone shall die for his own iniquity. Each man who eats sour grapes, his teeth shall be set on edge. “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it ton their hearts. And I will be their God, and they shall be my people. (Jeremiah 31:27-33, ESV Bible)
Jeremiah 31 foretells of a time when God will make a new covenant with the people of Israel and Judah, distinct from the one made with their ancestors when He led them out of Egypt. That earlier covenant was broken despite God's faithfulness.
The new covenant will be fundamentally different. It will not be based on external adherence alone, which led to unfaithfulness. Instead, God declares, "I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people." This transformation signifies a profound shift from the old covenant, promising an internal change where obedience and loyalty are embedded within the very hearts and minds of the people.
This change is rooted in the promise that after all the exiles and the final regathering, God will "circumcise their hearts" — a metaphorical expression indicating a deep, transformative change ensuring their faithful obedience. This is because God will not only give them a new spirit of obedience but also the tenderness and willingness to follow His commandments consistently.
The New Covenant is Proof of Continued Relationship with Israel
Another verse that highlights God's covenant with the chosen people of Israel and demonstrates the eternal nature of that covenant is in Jeremiah 31:31-34. In this passage, God is speaking through the prophet Jeremiah, delivering a promise of a new covenant with the people of Israel. The context revolves around the idea that the previous covenant, often called the Mosaic Covenant, had been broken due to the people's disobedience. Here, we see God promise to make a new covenant. A close look will show that this covenant is made only with the house of Israel and Judah:
"Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, 'Know the LORD,' for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:31-34, ESV Bible)
Contrary to popular belief, this new covenant is not with Christ's followers or the "church." Unfortunately, when the New Covenant is alluded to in the New Testament, it is typically read in a way that appears to be applied only to believers in Jesus, and Israel has somehow been excluded. Let's look at a few verses that illustrate how the New Covenant appears to only apply to believers in Jesus. In Luke 22:20, we see Jesus having a final meal with his disciples before his crucifixion. This verse is where we see the institution of the Lord's Supper or Communion:
And when the hour came, he reclined at table, and the apostles with him. And he said to them, "I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God." And he took a cup, and when he had given thanks he said, "Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes." And he took bread, and when he had given thanks, he broke it and gave it to them, saying, "This is my body, which is given for you. Do this in remembrance of me." And likewise the cup after they had eaten, saying, "This cup that is poured out for you is the new covenant in my blood. (Luke22:14-20, ESV Bible)
In 1 Corinthians 11:23-26, we see Paul addressing the Corinthian church regarding practicing the Lord's Supper. Paul reminds them of the significance of the bread and the cup in the context of the Lord's Supper and its connection to the new covenant:
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body, which is for you. Do this in remembrance of me." In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. (1 Corinthians 11:23-26, ESV Bible)
Paul continues to address the Corinthians about his ministry and the nature of the new covenant in Jesus in 2 Corinthians 3:4-6. Paul speaks about how he and other apostles are ministers of the new covenant, highlighting the transformative power of the Spirit in contrast to the letter of the law:
Such is the confidence that we have through Christ toward God. Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. (2 Corinthians 3:4-6, ESV Bible)
In Hebrews 8:6-13, the author writes about the superiority of Jesus' priesthood and the new covenant that He inaugurated:
But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. For he finds fault with them when he says: "Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more." In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away. (Hebrews 8:6-13, ESV Bible)
Another verse is in Hebrews 9:15, where the author compares the old covenant's sacrificial system with the ultimate sacrifice of Jesus:
Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. (Hebrews 9:15, ESV Bible)
Last, in Hebrews 12:24, the author connects Jesus' blood to the new covenant, highlighting once again the superior nature of this covenant compared to the old one:
"And to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel." (Hebrews 12:24, ESV Bible)
Let's look at other verses that shed more light on the relationship between God and Israel. In Exodus 3:15, we see God reveal Himself to Moses through the burning bush, commissioning Moses to lead the Israelites out of slavery. God instructs Moses to inform Israel of His identity and to use the name of God (Yehovah) as a way of referring to Him:
God also said to Moses, "Say this to the people of Israel: 'The LORD (YHVH; Yehovah), the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is my name forever, and thus I am to be remembered throughout all generations. (Exodus 3:15, ESV Bible)
The Hebrew word translated as "forever" is the word le-olam. Le-olam means the universe. If something is "le-olam," it is for the universe's continued existence. In other words, this will be true as long as the world continues to exist. Here is another example of "forever":
Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever (olam). (Exodus 31:16, ESV Bible)
Once again, we see olam, or "for the continued existence of the universe." This use of "olam" is fascinating on two levels. First, it implies that the Sabbath is to be observed for the universe's existence. Second, it is interesting because the popular Christian church doctrine suggests that the Saturday (Jewish 7th day) Sabbath of the Old Testament was canceled and replaced with the Sabbath on Sunday. Is there a contradiction with God or the interpretation? Let's hope for the latter. In addition, the verse goes on to say:
It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.'" (Exodus 31:17, ESV Bible)
It is a sign of the continued existence of the universe. By denying this truth, verse 17 would imply that you deny God as the creator of the universe as well. And that brings us to Jeremiah 31:35-36:
Thus says the LORD, who gives the sun for light by day and the fixed order of the moon and the stars for light by night, who stirs up the sea so that its waves roar— the LORD of hosts is his name: "If this fixed order departs from before me, declares the LORD, then shall the offspring of Israel cease from being a nation before me forever (olam)." (Jeremiah 31:35-36, ESV Bible)
As long as the physical universe continues to exist and the sun, stars, and moon exist, these are signs in the heavens that the covenant with Israel will continue to stand. It still stands today! Jesus himself confirms this truth in his own words:
"For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished." (Matthew 5:18, ESV Bible)
As long the heavens and earth exist (olam), this word revealed by Moses shall not pass away. The call on Israel as God's chosen people is olam, forever!
But Wait, I Thought Israel was Replaced by the Church?
Some Christian teaching has proposed that the covenants are in force, but the Jewish people are no longer beneficiaries. Instead, God has replaced them with the followers of Jesus. Consider the dangers of this line of thinking. If God replaces Israel, he doesn’t even agree to keep His part of the covenant. So, it implies that He is a liar. And if God would break the covenant and replace Israel, then what would keep Him from doing the same with the followers of Jesus? Even if we see Israel as breaching the contract, so to speak, the idea of covenant faithfulness loses all meaning if one of the parties to the covenant can be kicked out and replaced with someone else. Gentiles and followers of Jesus benefit from the covenants God made with Israel. They do not, however, replace the Jewish people as the primary beneficiaries of the covenants. We serve a God who remains faithful to His word and to the people He makes promises to, Israel.
Various Ways in Which Christianity Views Israel
This idea that the Church has replaced Israel falls under what can be defined as “replacement theology.” Many Christians reject the notion of replacement theology. However, many of the principles of replacement theology still find their way into how the Bible is read and interpreted. Some views may not outright claim that the Church has replaced Israel, but they will claim that Israel is not the true people of God. These views see the Church as the actual people of God, and the Church either takes all of Israel’s blessings from God or part of those blessings.
One example of seeing Israel differently is what we see in dispensationalist theology. Dispensationalism as a theological framework began to take shape in the 19th century, mainly through the teachings of John Nelson Darby, a prominent figure in the Plymouth Brethren movement. Darby's ideas, popularized through the Scofield Reference Bible in the early 20th century, greatly influenced the development and spread of dispensationalist thought. Dispensationalism is a theological framework that divides history and God’s interaction with humanity into separate periods or “dispensations.” Each dispensation is like a chapter in a book. When one chapter ends, another one begins. Each dispensation has specific rules that govern how God interacts with humanity. Dispensationalism is associated with certain beliefs and interpretations of the Bible. One of those beliefs is the distinction between Israel and the Church. Dispensationalists often differentiate between God’s plan for Israel and His plans for the Church. In the Dispensationalist view, both groups have a significance and role in God’s plan. Although the Church is seen as having a heavenly eternal destiny, Israel only receives a temporary or physical blessing in this world. If Israel wants to receive the gift of eternal life, they must accept Jesus as the Messiah and join the “Church.”
Reformed theology also demonstrates how replacement theology has taken root. Reformed theology, also known as Reformed Christianity or Reformed Protestantism, is a branch of Christian theology that emerged from the Protestant Reformation in the 16th century, primarily associated with the teachings of John Calvin, Martin Luther, and other reformers. Through Reformed theology, the blessings God promised to Abraham and his children are for the “elect,” a “spiritual Israel,” representing believers in Christ. While physical Israel had a unique role in God’s redemptive plan, the Church is the vehicle through which God’s promises are realized.
In the Dispensationalist and Reformed theology views, the Church is not seen as completely “replacing” Israel. Instead, in Dispensationalist views, Israel is robbed or given only part of the promises of God. In the Reformed theology views, Israel gets none of the promises of God, as they all go to the “true spiritual Israel,” the “Church.” These views completely strip Israel’s election and call from God. Arguments such as these see Israel forfeiting all of God’s promises, or they suggest that God’s true intent in the Old Testament was to raise a people, “a true spiritual Israel,” to be what the Israel of the Old Testament was able to be.
Not only do these views of Israel make them look bad, but how much more do these views suggest about the one true God? Did God continually promise the Jewish people a future redemption and eternal salvation only to give it away to some other group of people? What does that say about the character of God and his ability to keep His promises? Both of these views deface God’s character and minimize His spiritual integrity. Is God a liar? Is he deceitful? By no means!
We have already seen many verses that speak only to the people of Israel. These facts must be considered when interpreting the New Testament. Without these basic assumptions about God’s eternal calling and election of Israel, we come to the wrong conclusions. In fact, why do views like Dispensationalism and Reformed Theology insist on assuming that New Testament authors understand Old Testament prophecies differently than a plain, straightforward interpretation without trying to make them something they are not? We must take God at His word. God must mean what he says when he says something like eternal, forever, or everlasting.
Doesn’t Paul Say that Not All Israel is True Israel?
In Romans, Paul says:
But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. (Romans 9:6-8, ESV Bible)
Common Christian logic is as follows. Certain branches have been lopped off, and the Gentile Christians have been grafted in the place of these cut-off branches, right? From that logic, we can conclude that the Jewish people, since they rejected Christ, they're no longer true Israel or inheritors of the promises. Christian logic goes on to say that Paul also mentions that Israel is under the curse of the law. Since they're under the old covenant, they're under the curse of the law, and so then they should be in exile outside of the land of Israel. Some will take it one step further and say, therefore, in this light of the curse, in the modern day, we should be supporting the Palestinian cause and take an anti-Zionist stance.
This kind of logic about Israel is heavily influenced by a Roman narrative that sees the church as the church triumphant. However, there's still some spiritualization from the Greek narrative in play in Reformed theology. Unbeknownst to many Christians, this line of thinking can be very destructive when we start thinking and talking along those lines.
Remnant Theology
When Paul says that not all who are descended from Israel belong to Israel, he is pulling from a remnant theology position. Many Christians ignore the Jewish apocalyptic tradition and Second Temple Judaism that is in the background of the New Testament. There's a robust remnant theology that comes out of the prophetic tradition and has a heavy influence on Second Temple Judaism. It's just an extrapolation of the prophetic tradition in which some Jews are apostates, and some Jews are faithful to God and the covenant. This concept of Israel's faithfulness and non-faithfulness is the prophetic literature's thrust. And so Paul is just picking that up in Romans, and at the beginning of chapter eleven, he says:
I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” So too at the present time there is a remnant, chosen by grace. (Romans 11:1-5, ESV Bible)
Paul is saying that he is proof that not all Jews are apostates. He gives an example of how it was the same in Elijah's day. But when Paul says in Romans Nine that not all Jews are Jews like their forefather Abraham, Paul is not saying that there are no longer ethnic distinctions in the divine economy. He's just saying not all Jews have the faith of their forefather. There's a remnant within Israel that remains faithful. And so, to extrapolate that to a radical redefinition of the underlying realities of the Scriptures, you have to have clear evidence that's what's being said. That means you have to have multiple witnesses within the New Testament. Without those witnesses, you overturn the entire Bible, the entire eschatological thrust, and the covenant promises to Israel. If that's true, Paul should be talking about it frequently and clearly, not just verse here and verse there. It should be chapter upon chapter.
Further, the apostle John should be talking about it, Peter should be talking about it, and everybody should be talking about it. Then they would give analogies, repeat, again and again. And the reality with the New Testament is that none of that's there. The clear discussion about Israel being erased, replaced, or redefined is not there at all.
The Christian Bias For or Against Israel as the Chosen People
In modern church circles, there is often debate over support for or opposition to Israel. Many churches are becoming more aware of Israel’s ongoing covenant relationship with God. Ignoring this relationship would mean overlooking large portions of the Bible. Since the church upholds the Bible as the infallible, inspired Word of God, it faces a theological conflict when it denies Israel’s role in redemptive history—a role clearly supported by Scripture as evidence of their status as God’s chosen people. Over the past few centuries, the church has struggled to reconcile the reality of Jesus with Israel’s ongoing covenant with God. Dispensationalism has attempted to address this by proposing two separate eschatological paths: one for Christians and one for Jews. However, when the Bible is taken at face value, the claims of Dispensationalism begin to unravel. For more on Dispensationalism click here.
While many Evangelicals recognize Israel's unique relationship with God, they often try to fit this reality into the framework of their theological starting points, leading to varying interpretations of biblical support for Israel. Some claim that theological justification for supporting Israel is already embedded within the church's stance on Israel. This support may stem from Dispensationalism's influence on modern theology, but regardless of its origins, it is undeniably present.
Some Christians who oppose support for Israel often point to the ongoing Jewish rejection of Jesus and the Christian message as a key reason. This opposition may stem from a sense of pride among some Christians who feel enlightened by their understanding of Jesus and, in turn, pass judgment on those who have not yet reached the same revelation. It’s difficult to pinpoint the exact origin of these feelings, but they seem to revolve around the tension that Israel, despite rejecting Jesus, still retains the title of God’s chosen people—a concept many Christians struggle to accept. This tension, which we explore further in Module Eight, is part of a controversy that dates back over 2,000 years, to the crucifixion of Jesus.
Moreover, Christians who wrestle with this covenantal controversy often fail to acknowledge the Church's historical influence on Jewish perceptions of Jesus. While Christian theology centers on grace and the love of Christ, it has also been misguided and damaging in how it has shaped Jewish views of Jesus. Many Christians judge the Jewish people for their perceived hostility toward Christians, without recognizing that much of this aggression is a response to centuries of harmful actions and attitudes perpetuated by the Church. For more on the churches influence on the Jewish people, click here.
Stating that Israel is the chosen people may cause some Christians to feel insecure about their relationship with Christ. If Israel is the chosen people, what does that make Christians who are not Jewish? Are they just the step child? Paul see’s the gentile nations who come to Jesus as being adopted:
For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” (Romans 8:14-15, ESV Bible)
"For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will." (Ephesians 1:4-5)
Another powerful depiction of the relationship between Israel and the Gentiles is found in Romans 11, where Paul uses the metaphor of the olive tree. He explains how Gentiles, represented as wild olive branches, are grafted into the cultivated olive tree, symbolizing Israel. This metaphor illustrates the inclusion of Gentiles into God's covenant people, which can be understood as a form of adoption:
"If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, do not consider yourself to be superior to those other branches."(Romans 11:17)
Of particular significance is Paul’s final statement, serving as a solemn reminder to modern-day Christians: "Do not consider yourself superior to those other branches." Why does Paul use terms like "adoption" and metaphors like the wild olive branches and olive trees? It's simple—Paul recognizes a distinction between Jew and Gentile.
Why do Christians fail to see Israel as the chosen people? Consider the following, concerning Israel: Deuteronomy lays out the Torah and God's expectations for Israel, clearly outlining the blessings that will come if they follow His commandments and the curses they will face if they disobey. Throughout the Bible, we witness the unfolding of this covenant relationship. When Israel is faithful to God's commandments, they are truly blessed in this world; when they stray, they face a multitude of curses. Most of the prophets in the Old Testament are dedicated to calling Israel back to God, urging them to repent and return to their covenant obligations. John the Baptist and Jesus continue in this same prophetic tradition, emphasizing Israel's covenant with God. However, many Christians overlook this essential framework, missing a crucial foundation necessary to fully understand both the Bible and Israel’s relationship with God.
Conclusion
In conclusion, the everlasting covenants between God and Israel are fundamental to understanding the continuity and depth of God's redemptive plan. These covenants, grounded in the promises made to Abraham and reiterated throughout the scriptures, underscore God's unwavering faithfulness to His chosen people. Despite theological interpretations that suggest otherwise, the Bible consistently affirms the enduring nature of these covenants. By recognizing and honoring these eternal promises, we gain a deeper appreciation of God's character and His unchanging commitment to Israel. As we reflect on these truths, we are reminded of the importance of taking God at His word and the profound implications of His faithfulness for both Israel and the Christian faith.