Sunday February 11, 2014

2014-02-09 08-32-58.784

All ready for the services to day, but due the weather

2014-02-09 08-39-36.301

  Yes Pastor was ready for the lessons this morning

2013-12-18 10-40-45.976 A few pages of notes for the book of Romans



There are over two thousand references to Israel in Scripture

 Romans 11 God plan for Israel

Now why am I making a case for this?

Because when you understand God’s purpose for Israel, you now have the foundation for all eschatology…all eschatology.

You get your eschatology right when you get Israel right.

You get Israel right when you get the Old Testament covenants and promises with Israel right.

You get the Old Testament covenants and promises right when you get the interpretation of Scripture right.

You get the interpretation of Scripture right when you’re faithful to valid rules of interpretation.

So you interpret it right and that will allow you to understand the meaning of the Covenants and the future of Israel, and God’s integrity is at stake.


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?

Let us search the Scriptures to see if these things be so. We will examine the 73 times in the New Testament where the term “Israel” is used. How does the New Testament use this term? Is it ever used of the church in general or saved Gentiles in particular?

The following article is taken from the book Israelology–the Missing Link in Systematic Theology, by Arnold G. Fruchtenbaum. It is used with his permission.

For Dispensational Israelology, the conclusion is that the Church is never called, and is not, a “spiritual Israel” or a “new Israel.” The term “Israel” is either used of the nation or the people as a whole, or of the believing remnant within. It is never used of the Church in general or of Gentile believers in particular.  (From the above website)

AS A FOOT NOTE I will insert this from the website:

The purpose of this section is to present a dispensational view of Galatians 6:16, the only passage produced by all Covenant Theologians as evidence that the Church is the spiritual Israel, or that Gentile believers become spiritual Jews. The verse does not prove their case. The passage reads:

And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.

The Book of Galatians is concerned with Gentiles who were attempting to attain salvation through the law. The ones deceiving them were Judaizers, who were Jews demanding adherence to the Law of Moses. To them, a Gentile had to convert to Judaism before he qualified for salvation through Christ. In verse 15 Paul states that the important thing for salvation is faith, resulting in the new man. He then pronounces a blessing on two groups who would follow this rule of salvation through faith alone. The first group is the “them,” the Gentile Christians to and of whom he had devoted most of the epistle. The second group is the “Israel of God.” These are Jewish believers who, in contrast with the Judaizers, followed the rule of salvation by faith alone. Covenant Theologians must ignore the primary meaning of kai [the conjunction which is usually translated “and”] which separates the two groups in the verse in order to make them both the same group.

In a recent work, Dr. S. Lewis Johnson, former professor of Greek and New Testament Exegesis at Dallas Theological Seminary, has done a detailed study of Galatians 6:16. In his introduction, Johnson makes the following observation:

In spite of overwhelming evidence to the contrary, there remains persistent support for the contention that the term Israel may refer properly to Gentile believers in the present age . . . .the primary support is found in Galatians 6:16 . . .

I cannot help but think that dogmatic considerations loom large in the interpretation of Galatians 6:16. The tenacity with which this application of “the Israel of God” to the church is held in spite of a mass of evidence to the contrary leads one to think that the supporters of the view believe their eschatological system, usually an amillennial scheme, hangs on the reference of the term to the people of God, composed of both believing Jews and Gentiles. Amillennialism does not hang on this interpretation, but the view does appear to have a treasured place in amillennial exegesis.

In speaking of the view that the term refers to ethnic Israel, a sense that the term Israel has in every other of its more than sixty-five uses in the New Testament and in its fifteen uses in Paul, in tones almost emotional William Hendriksen, the respected Reformed commentator, writes, “I refuse to accept that explanation.” . . .

What I am leading up to is expressed neatly by D. W. B. Robinson in an article written about twenty years ago: “The glib citing of Galatains 6:16 to support the view that ‘the church is the new Israel’ should be vigorously challenged. There is weighty support for a limited interpretation.” We can say more than this, in my opinion. There is more than weighty support for a more limited interpretation. There is overwhelming support for such. In fact, the least likely view among several alternatives is the view that “the Israel of God” is the church. [Toussaint and Dyer, Pentecost Essays, “Paul and ‘The Israel of God’: An Exegetical and Eschatological Case-Study” by S.Lewis Johnson, pp. 181-182. Quoted in William Hendriksen, Exposition of Galatians, New Testament Commentary (Grand Rapids: Baker, 1868), p. 247, and D. W. B. Robinson, “The Distinction Between Jewish and Gentile Believers in Galatians,” Australian Biblical Review 13 (1965): 29-48.]

Paul and “The Israel of God” An Exegetical And Eschatological Case-study  The Master’s Seminary download at attached with this paper.



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