Is the Church Israel? | Session 2

To make the Scriptures say that the church is spiritual or true Israel requires three things from those who are doing it. First, they must deny the precise fulfillment of prophecy given specifically to Israel. Yet, over 90% of the Bible was given to and about the physical nation of Israel. In truth, to teach that we are the allegorical fulfillment of prophecy given to the nation is a gross distortion of the clear, natural, reading of the Scripture. 

I remind students of Scripture of the three Principles of Bible study that must always be remembered. 1. It must be interpreted literally unless the text dictates otherwise. Of course, this takes into account normal usage of figures of speech. 2. We should allow the Bible to interpret itself by comparing Scripture with Scripture (1 Cor 2:13). If there is a contradiction, then it is not the right interpretation. 3. The dispensational method must be used (2 Tim2:15). 

The word dividing means literally to "cut straight". To do that, we must ask ourselves who wrote it, when did they write it, to whom was it written, and what did they understand was being said at the time. The approved of God study by rightly dividing the Word of Truth. Not truth from error, but truth from truth. There is truth for the nation of Israel that has nothing to do with the church and truth for the church that has nothing to do with the nation of Israel. 

One example of many is found in Isaiah where it specifically says that God will establish His house in Judah and Jerusalem from where He will judge the nations one day. Isaiah 2:1-4 says, The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

To spiritualize these passages makes it necessary to spiritualize countless others that go on to describe in detail exactly what that holy city is going to be like as described in eight whole chapters beginning in Ezekiel 40. To spiritualize them makes their natural meaning completely lost! Actually, to do so gives permission to twist them to say whatever they want them to say. That is dangerous! That kind of handling of the Scriptures completely undermines their authority and God's prophetic plan and purpose for Israel. 

Much of this spiritualization of the text began in the early 5th century when Augustine, specifically in his work, The City of God, surmised that because the literal kingdom did not come, it must be spiritual. As a result, the church became Israel, we are now living in the kingdom, the pope is Christ's vicar on earth, and Rome is the Holy City, i.e., amillennialism. 

So, the first thing you must do to see the church as Israel it to deny the precise fulfillment of prophecy given specifically to Israel. 

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Is the Church Israel? | Session 1

Many teach today that upon salvation, we the church (Body of Christ) become part of spiritual Israel. Not physical Israel, but a spiritual one. The question that I pose today is does the Bible truly teach that? Is God really through with the physical nation of Israel? Has He really given all of the promises that He gave to Israel to us now? Some will go on to say that Israel in the Old Testament is merely an allegory for the church, i.e., the church is the true Israel. 

I strongly believe that the entire "spiritual Israel" teaching is the result of not rightly dividing the Word of God. As such, they fail to see the dispensational shift from God's dealings with the nation and the Body of Christ. Also, for anyone to arrive at the conclusion that the church is Israel in any way, shape, or form, requires a view that the Scriptures should not be interpreted literally. Therein lies the problem. 

This erroneous view has led to literally everything promised to the nation has now been given to the church. Again, this teaching can only come from an allegorical reading of the text. By the way, according to the dictionary, allegorical is a story, poem, or picture that can be interpreted to reveal a hidden meaning. 

To make the Scriptures say that the church is spiritual or true Israel requires three things from those who are doing it. First, they must deny the precise fulfillment of prophecy given specifically to Israel. Second, they must reject the significance of God's separation of Israel from the Gentiles. Third, they must ignore the teaching of Jesus Christ according to the mystery as revealed to the Apostle Paul. We are going to take a look at each of these one at a time over the course of the next few studies. 

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Eternal Security is Eternal

The bottom line is that if we could gain salvation, or lose salvation, then it was never grace at all. Anyone who does not teach eternal security is misinterpreting the Scriptures. Eternal security is a dispensation of grace doctrine only. It was not in affect under the law, or during the gospels, nor will it be in the coming Tribulation. It is for the church age only. Anyone who believes you can lose your salvation is getting it from passages that concern the nation of Israel and not the Body of Christ, i.e., the Old Testament, the Gospels, and the Hebrew Epistles. Paul never taught that one can lose their salvation. Yes, churches can fall from teaching grace by adding works as necessary for salvation, but an individual can never lose their salvation, period.

How Many Churches are There?

There are four churches identified in the Bible and we also run into problems when we try to combine them. 

1. Historically, there was the church in the wilderness mentioned in Acts 7:38 by Stephen, which was the assembly of the children of Israel that were called out of Egypt and assembled in the wilderness. 

2. Then there was the Jerusalem church which was made of none but the lost sheep of the house of Israel and proselytes. This was the Kingdom Church. No one is a part of this church today. It stopped after the rejection was complete. 

3. And today, we are a part of the Body of Christ which is made up of Jew and Gentile that was the mystery revealed to Paul. This is the Mystery Church that was revealed through Paul in which all are justified freely by grace (Colossians 1:18; Romans 11:25,16:25; Ephesians 3:1-2). 

4. And finally, there is the Tribulation Church which will be made up of those who will seal their fates in their own blood by not accepting the Mark of the Beast which is made up of the congregations mentioned in Revelation 2-3. It is those who overcome and sit with him on his throne. That is not us. We are already sitting in heavenly places (Ephesians 2:6). Eating of the Tree of Life in Revelation 22:14 will be the reward for those who made it through the Tribulation. During this time the Gospel of the Kingdom will be preached again by the 144,000 according to Matthew 24:13-14. To interpret the churches any other way, as I did for years, is allegorizing the text which is exactly what dispensationalists are not supposed to do.

Spearman, H. Dwayne. The Book of Acts: A Mid-Acts Perspective (pp. 179-180). Directional Bible Ministries. Kindle Edition. 

Galatians | Session 25 | 6:3-18

We conclude our study today through the book of Galatians by taking a closer look at Paul's concluding remarks and admonitions to the church in Galatia regarding restoration of those who had fallen and their restoration.

Verse 3: For if a man think himself to be something, when he is nothing, he deceiveth himself. Now Paul addresses the issue of deception. Specifically, the deception of self.

This fault seems to be prevalent in our society today for sure. We have become quite an arrogant people in my opinion and social media has not helped, but propagated it.

Verse 4: But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. This verse seems to be still spring boarding off the previous one. In other words, a good way to avoid deception is by examining ones on own works, i.e., instead of comparing themselves to others. It runs with what he was saying in 5:13 about loving and serving one another instead.

Verse 5: For every man shall bear his own burden. The word burden is where we get our word portion. Paul is continuing the same thought of self-examination that will result in one carrying their own burdens instead of worrying about someone else’s.

Verse 6: Let him that is taught in the word communicate unto him that teacheth in all good things. In this verse Paul is encouraging those who are taught to support those who teach them. The NASB translates it as And let the one who is taught the word share all good things with him who teaches. 

What does he mean by communicate unto him that teacheth in all good things? or share in all good things with him who teaches? Barnes says that it means to share what is needful for their comfortable subsistence. It seems to be the same thing Paul said in 1 Corinthians 9:11-13 and 1 Timothy 5:17. Lightfoot says that it means to provide for the temporal needs of your teachers in Christ.

Martin Luther also wrote, “These passages are all meant to benefit us ministers. I must say I do not find much pleasure in explaining these verses. I am made to appear as if I am speaking for my own benefit.” Luther also said, "I have often wondered why all the apostles reiterated this request with such embarrassing frequency . . . We have come to understand why it is so necessary to repeat the admonition of this verse. When Satan cannot suppress the preaching of the Gospel by force, he tries to accomplish his purpose by striking the ministers of the Gospel with poverty.”

Verse 7: Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. Paul now reminds them of God's principle of sowing and reaping for those who share in all good things with him who teaches (NKJ). His point is that there is a return on the investment (ROI) involved as well.

To further the point, for those who choose not to do so is not only selfish and shortsighted, but also mocks God's generosity. Luther also said of this verse, "Be careful, you scoffers. God may postpone His punishment for a time, but He will find you out in time, and punish you for despising His servants. You cannot laugh at God.”

Verse 8: For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. In other words, if we want to reap spiritual things, we must sow or give ourselves to them and not the flesh. Of course, this principle extends beyond just giving and supporting those who sow into our lives. Simply put, we get out what we put in.

Paul essentially said the same thing in 1 Corinthians 9:11 when he asked, If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Also, he said in 2 Corinthians 9:6-10, But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;). 

Verses 9-10: And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. As such, we should not grow tired of doing good for others, especially unto them who are of the household of faith.

Verse 11: Ye see how large a letter I have written unto you with mine own hand. Paul says this because if was usually custom in the ancient world to dictate a letter through a scribe. This does not necessarily mean he wrote the entire letter himself, but he did write the conclusion. This was often done to authenticate the letter. He also did this in other places such as 1 Corinthians 16:21-24; Colossians 4:18; and 2 Thessalonians 3:17.

Another thing when can gather from this verse in found in the words ye see how large a letters have I written. Many speculate this was because he had poor eyesight and could not read or write small print. However, this view certainly seems to go with what he said in Galatians 4:15 about them being willing to pluck out their own eyes and give them to him. It certainly lends itself to the conclusion that Paul had an eye problem that was not nice to look at and limited his vision.

However, there are others who just say that Paul used large letters just to make his point along the lines of John Hancock and his signing of the Declaration of Independence.

Verses 12-13: As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. Now Paul accuses the ones who pushed the law on them to be just making a fair shew in the flesh. How? - By constraining them to be circumcised.

His point to me is that while pretending to care for those who they were placing under the law, their motive was actually selfish in that they were trying to bring glory to themselves. It reminds me of what Jesus said in Matthew 23:25 when he said, Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. They were merely viewing these Galatians as notches in their self-righteous belts.

Paul also says that their motivation was only lest they should suffer persecution for the cross of Christ. Morris says of this, "To advocate circumcision was to align the new movement with Judaism, a religion that had official Roman sanction, and therefore one that avoided persecution. The preachers Paul was opposing may have included the cross in their proclamation, but by adding the necessity of circumcision they avoided persecution.” I would add that they not only could avoid persecution at the hands of the Romans, but also their fellow Jews. That kind of makes me ask what sin or deception are we trapped in because we do not want to suffer persecution for the cross of Christ?

Also, reminds me of what the writer of Hebrews said in Hebrews 12:3-4 when he wrote, For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. 

Personally, I do not think persecution, while not sought after, can be avoided if we are truly living for God. That is why Paul told young Timothy in 2 Timothy 3:12, Yea, and all that will live godly in Christ Jesus shall suffer persecution.

Verses 14-15: But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. On the other hand, Paul says that he glories only in the cross of our Lord Jesus Christ, because the world is crucified to him and he to the world. Why? - Because it isn't about circumcision or uncircumcision, but about becoming a new creature through Christ.

Verse 16: And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Paul now pronounces a blessing upon those who walk according to this rule. What rule? - Glorying in the cross and becoming a new creation.

Interesting that he began the letter with a curse in Galatians 1:8-9 and ends with a blessing on those who glory in the cross, not the keeping of the Law, but becoming new creatures in Christ. These are those who are the true Israel of God, or the spiritual descendants of Abraham according to faith. The same faith that Abraham exercised when the promises where made to him just as Paul argued in chapter 3.

Verse 17: From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. What did he mean by let no man trouble me? It could be that he is saying that he doesn't want to hear any more of this nonsense about the Law or possibly that no one can accuse him of not having suffered for preaching the cross of Christ.

Interestingly, a teaching rose out of this statement for I bear in my body the marks of the Lord Jesus called the stigmata which says that Paul actually had the wounds of Jesus in his hands, feet, side, back, and head as a result of his devotion and identification with Christ. The Catholic Church teaches that this is very possible and five saints have actually received them; the most famous being Saint Francis of Assisi. They teach that the stigmata is a unique mystical sign that few people have experienced, and that would someone receive it, they literally share in the sufferings of Christ, by bearing the wounds of Christ crucified such as wounds in their hands, feet, or side (the wounds of the Crucifixion), on their head (the wounds of the Crown of Thorns), on their back (the wounds of the scourging), or some combination of these. In truth, what Paul is referring to is the marks, wounds, scars that he had received in his service for Christ. He mentioned these in detail in 2 Corinthians 11:23-25.

Verse 18: Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. Paul concludes by emphasizing the grace our our Lord Jesus Christ. In other words, his desire was that they not walk in legalism through the Law, but in the grace that comes through faith. Barclay says of this, "After the storm and stress and intensity of the letter comes the peace of the benediction. Paul has argued and rebuked and cajoled but his last word is GRACE, for him the only word that really mattered.”