The Church Not National Israel Inherits The Promises Of The Abrahamic Covenant

1) … Scripture evidences that the church, not national Israel inherits the promises of the Abrahamic Covenant.

Romans 7:4 The Believer is dead to the law. One bears spiritual fruit by having nature, identity and experience out of Christ.

Galatians 3:17-18 God gave an inheritance in the Abrahamic Covenant

Galatians 3:9 The Church, not national Israel, has inherited the blessings of the Abrahamic Covenant.

Galatians 3:7 The Believer, not the Jewish nation, are Abrahan’s children, that is his progeny, his descendants.

Ephesians 1:3-6 God has a Sovereign Will, which He uses with Grace to save the believer.

Ephesians 2:4-8 Believers throughout the ages were placed into God’s Kingdom upon believing. One is saved by God’s doing, and not by the choice of one’s own will. Before coming into faith, people are dead in Adam; dead people have no will; being dead they cannot choose.

Galatians 3:16  The promises of the Abrahamic Covenant were made to Abraham and his Seed. God does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.

Galatians 4:4-5 God redeems, that is buys back, the lost, so that they might have adoption as sons.

Romans 8:14-17 The believers are adopted as God’s spiritual children. Only the adopted are heirs of God. And thus it is the believer, not national Israel who has an inheritance.

Ephesians 1:3-6 All blessings are found in Christ. God has a Sovereign Will, which he uses with Grace to save the believer.

Ephesians 1:4 It is God who chooses us, not us who choose Him.

Romans 1:6 God places the believer in the very center of His love.

Galatians 6:16 The Apostle Paul erased the line between Israel and the Church when he identified the Church as the Genuine Israel of God. An inquiring mind asks, are you a prince with God? You are if you are in Christ, as the word Israel, literally means Prince of God. When one comes into faith in Christ, one becomes God’s Prince.

The theme of both Romans and Galatians is that faith, and not physical heritage, pleases God. And the theme of Ephesians is that God chooses those to be saved and places them in His love.

An inquiring mind asks, So what is National Israel receiving? It is receiving Zion, and is practicing Zionism.

Romans 11:25-31 God is saving the church, not national Israel at this time

Romans 9:8 The children of the flesh, are not the children of God; but the children of promise are his progeny.

Romans 9:11 God’s blessings do not come out of one’s actions, but rather by election, that is by God’s appointment and choice from eternity past.

Thank God, I know the King of Israel: he came riding a donkey.

2) … I do not believe in Dispensationalism, the doctrinal system that keeps Israel and the Church distinct; listed below is are some articles I found insightful.

Dr. Kim Riddlebarger The Distinction between Reformed Amillennarian and Replacement Theology. Jesus is the true Israel; and all Scripture, especially its prophetic sections,,must be read through a Christ centered hermeneutic, not a dispensational one which centers upon national Israel. Reformed amillenniarians do not believe that the church “replaces” Israel.  Repeat, we do not believe that the church replaces Israel. Rather, we do believe that there is one people of God, the elect.  In the Old Testament most of the elect are members of the covenant line, culminating the formation of national Israel at Mt. Sinai–although there is some evidence of true believers outside the covenant people (Melchizedek and those who truly repented in Ninevah come to mind).  Likewise, there is much biblical evidence that unbelievers are present within the national covenant, hence the distinction made between the visible and invisible church. As I have argued in this response and elsewhere, the national/temporal promises of a land, a temple, a priesthood, the sacrifices and so on, made to Israel under the old covenant actually point to something far greater (heavenly promises) and which are fulfilled in Christ.  Thus under the New Covenant believers are now called out from among all nations (including Israel) to belong to Christ’s church, which is the visible manifestation of the New Covenant people of God. Therefore, Israel is not “replaced” by the church.  Rather, the people of God (believing Jews and Gentiles) in the Old Covenant era are vastly supplemented by believers from every nation tribe and tongue in the New Covenant.  This is not “replacement theology.”  It should be called “expansion theology” since the people of God become so numerous after the coming of Christ that the multitude in heaven cannot be counted (Revelation 7:9-10).

The promise of a land given to Israel is itself typological of a heavenly kingdom which was inconceivable in the days of the patriarchs and Moses. The true glories of what God promised cannot be seen until the coming of Christ–although when the New Testament looks back in this, we learn that Abraham “got it” because although he was promised a land in Palestine (Genesis 12:1-3), by faith he knew that the reality for the people of God (Jew or Gentile) was not found in any earthly promise, including the promised land.  “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance.  And he went out, not knowing where he was going.  By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise.  For he was looking forward to the city that has foundations, whose designer and builder is God” (Hebrews 11:8-10).

The point is that we could never possibly understand the promise in its fullness if we regarded the original promise in Genesis 12:1-3 as the hermeneutical key to determine how we understand such things even in the light of future (and greater) revelatory light. Dispensationalists have this completely backwards.  They say the Old Testament tells us what the promise is–a land in Palestine.  Therefore, we must take this literally (even if the New Testament tells us otherwise) or else we undermine the authority of Scripture. We say the New Testament clarifies and amplifies the Old Testament promises in light of Christ.  It is not the amillennarian, but the apostle Paul who “spiritualizes” the land promise by extending the land promised to Abraham to the whole world after the coming of Christ (Romans 4:13).  It is not the amillennarian, but the author of Hebrews who tells us that the promise of a land in Palestine was typological of the heavenly city which Abraham desired because he say that the land pointed him to something even greater.  Now that Christ has come, we can see why redemptive history unfolds in the manner that it does.  Promise gives way to fulfillment.  Types and shadows give way to biblical reality. And while we are speaking of the Old Testament, didn’t Joshua himself tell us that the typological promise of the land had already been fulfilled (Joshua 21:43), leading us to expect the New Testament to universalize the land promise in light of the coming of Christ? Those in Christ the true Israel.: Galatians 3:26-29, Romans 2:28-29, and Philippians 3:3.

John Stevenson Dispensationalism Wrongly dividing The Word. Dispensationalism is a doctrinal system that keeps Israel and the Church distinct. This system teaches that throughout history God is seen to have two distinct purposes and two distinct people and these distinctions are maintained throughout eternity (or at least throughout the end of the millennium). The question is whether the Bible teaches of such a division. To the contrary, the Bible teaches that God has taken all of His people and made them ONE. “For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity.” (Ephesians 2:14-16).

Grover Gunn Christian Zionism, that is Dispensational Zionism, is founded on the dispensational interpretation of the Abrahamic covenant. Dispensationalists argue that the Abrahamic covenant is Jewish, unconditional and unfulfilled. Since the covenant is unconditional, it must be fulfilled at some point in history. Since it has not been fulfilled in the past, then it must be fulfilled in the future. And since it is Jewish, it must be fulfilled in a future Jewish dispensation. Therefore, the Abrahamic covenant mandates a coming Jewish age, the millennium, for the fulfillment of Jewish prophecy. We will examine in this chapter the dispensational understanding of the Abrahamic covenant as Jewish and unfulfilled.

Michael Vlach What is Dispensationalism. The beginning of systematized dispensationalism is usually linked with John Nelson Darby. Darby also came to believe in an “any moment” rapture of the church that was followed by Daniel’s Seventieth Week in which Israel would once again take center stage in God’s plan. After this period, Darby believed there would be a millennial kingdom in which God would fulfill His unconditional promises with Israel.

ChristianCourier God and The Nation Of Israel.

William E Cox Dispensationalism, Israel and The Church

Dr. Ken Matto The Israel of God

3) … One is largely a product of the study bible one uses.
I read the McArthur Study Bible, whereas the Dispensationalists read a Scofield Reference Bible, or derivative there of.  C. E. Carlson wrote an insightful criticism of the Scofield Reference Bible which was developed by the Oxford University Press. And Catch Kevin wrote C.I. Scofield: Father of the Heresy of Christian Zionism and questions Who was Cyrus Scofield, and how did the publication of his 1909 reference Bible change the tide of American Christianity?


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