Letter Six “God’s New Covenant with Israel.”

This article is excerpted from the author's book entitled "Letters To My Children On Apostolic Kingdom theology

Mar David Ignatius: To my children, concerning the New Covenant that God promised to the houses of Israel and Judea; and how said Covenant is, in very fact, the Lord’s Church.

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah...” (Jeremiah 31:31)  

Compare:

“Because finding fault with them, He says: ‘Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah ...’” (Hebrews 8:8) 

To My Precious Children,

I greet you in the lovely name of our God and Savior, Jesus Christ. It is my earnest prayer this letter will find all of you well and in the service of Christ. My heart knows no greater joy then to know my progeny walk with Jesus, Who is the Way, the Truth, and the Life.

This letter, and the next three, will be revisiting the four prophets that were introduced in Letter Five. These prophets are: Jeremiah, Joel, Amos, and Malachi. The purposes of these four letters will be to examine closer the prophecies of each. By this we will be able to see more clearly the identity of the Church and the identity of the true Israel as one and the same. That is to say: the Church is indeed the Israel of Promise.

The Prophets and Apostles agree: the Church is Israel! 

Here, we place two companion passages of Scripture under examination: namely, Jeremiah 31:31-34 and Hebrews 8:8-12. It is important that you read these texts before proceeding, and keep your Bible always before you, so you can follow there what you read here. Yahweh, speaking through the prophet Jeremiah, speaks of a New Covenant (Hebrews 8:8) that would replace the old covenant that Israel had broken (see Jeremiah 31:32). This present letter will address Jeremiah’s prophecy of God’s New Covenant with Israel.

Jeremiah 31:31-34 

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.”

Compare to:

Hebrews 8:8-12

“Because finding fault with them, He says: ‘Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. 10 For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11 None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. 12 For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.’”

The old (former) covenant that was to be replaced was not the Abrahamic, but the Sinaitic. Jeremiah is clear about this fact. See, for instance, Jeremiah 31:32, “not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord.”

One must not think that the covenant which God made with Abraham is to be put aside; it is the covenant of the Law of Moses made at Sinai that had fault (see Hebrews 8:7). The fault lay in the inability of the people to keep the covenant requirements. (This truth is established in Hebrews 8:8-13 when viewed with Romans 7:7-25.) Jeremiah writes of the LORD’S promise to “write” the laws of this new covenant “in their hearts” (see Jeremiah 31:33 cf. Hebrews 8:10 and 10:16). That is to say: whereas the covenant of Sinai placed the law in the mind, it was powerless to change the heart; the “New Covenant” would, in fact, change the heart so that its people would not only know the law, but would actually possess the desire (and nature) to obey it. This, the New Testament calls the New Birth.

Moreover, the promise is to make this “new covenant” with the houses of Israel and Judah (Jeremiah 31:31). Jeremiah prophesied at a time after the division of the twelve tribes. Ten northern tribes broke away after the death of Solomon and retained the name Israel; the two southern tribes [Judah and Benjamin] were known as Judah. The northern nation of Israel fell to the Assyrians in 722 B.C. and no longer existed at the time of Jeremiah’s prophecy. Jeremiah is given this prophecy even as the Babylonians are about to do the same with Judah (585 B.C). These circumstances make Jeremiah’s prophecies amazing promises: though both Israel and Judah would be defeated and scattered throughout the habitable earth the “new covenant” would be established with them—not another.

Christianity is the fulfillment of Jeremiah’s prophetic promise of a new covenant with the houses of Israel and Judah. That being true, one must see all twelve tribes represented in Jerusalem at the feast of Pentecost (A.D. 30), in that the author of Hebrews, writing under the inspiration of the Holy Spirit, identifies A.D. 30 (see Acts 2:5-11) as the establishing of Jeremiah’s new covenant. Indeed, the Assyrians and Babylonians had scattered the house of Israel and the house of Judah over the earth, but in A.D. 30 they returned from the Parthian Empire, Media, Elam, Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Pamphylis,  Egypt, Cyrene, Rome, Crete, and Arabia to Jerusalem for the establishing of Jeremiah’s “new covenant.” On that day 3,000 were baptized into the covenant name of Jesus (Acts 2:41); all 3,000 were Jews of the houses of Israel and Judah—the twelve tribes. Later, as a result of the healing of the lame man (Acts 3:1-16), and the preaching of Peter, 5,000 men believed (Acts 4:4); add to that number their women and children—all were Jews of the houses of Israel and Judah (the twelve tribes). By Acts 5:14 the disciples became too numerous to count, and are referenced simply as “multitudes”—all were Jews of the houses of Israel and Judah (the twelve tribes). These are the “elect” that Paul writes of in Romans 11:1-5, 7 who are the spiritual olive tree that was “born again” (John 3:3-10), from its former state as a natural tree. These are the Israel of Promise (Romans 9:6-8; see Galatians 3:16-18; 4:22-31).

Now, God, having established His “new covenant” with the houses of Israel and Judah (as promised) provides, a means of including the whole world (Gentiles) into Israel’s new covenant. Paul refers to this as a “grafting”—when the analogy is a tree (Romans 11); “adoption”—when the analogy  is a family (Romans 8:15; Galatians 4:5; Ephesians 1:5). The imagery is clear: the grafted branches become the tree they are grafted into; the adopted children become the family they are adopted into. If the tree is the houses of Israel and Judah—if the family is the houses of Israel and Judah then the “grafted” and the “adopted” ones become the houses of Israel and Judah—the twelve tribes. This truth is demonstrated in the New Testament when James writes to Christians in general, and addresses his letter to them in the following manner: “to the twelve tribes” (see James 1:1).

The author of Hebrews declares the new covenant to be a “better covenant, which was established on better promises” (Hebrews 8:6). Two of these “better promises” are:

1. The covenant members will have their sins removed (remitted) by the blood of Jesus (Jeremiah 31:34; Hebrews 10:16-18); 
2. The covenant members will receive the law of God in their hearts, not only in their minds; they will, therefore, be empowered to true holiness (Hebrews 8:10-11; Jeremiah 31:33-34; see John 17:17).

In that Jeremiah’s prophetic promise of a “new covenant” indicates the condition of the Messiah’s Kingdom, and in that the author of Hebrews proclaims the New Testament Church to be the fulfillment of that prophecy, the Christian should not expect any future covenant to be made with natural Israel for the purpose of establishing a future Messianic Kingdom Age.

Of course, an entire book could (and mostly likely should) be written from Jeremiah 31:31-34, but this small letter will, I trust, be sufficient for the purpose at hand. It is my humble prayer that you my children will prayerfully hide these things in your hearts.

My prayer, as always, is that the God of all peace keep you in His unfailing love.

Apostolically Speaking

☩ David Ignatius 

This article is excerpted from the author's book entitled "Letters To My Children On Apostolic Kingdom theology.

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Letter Five “The Prophets Speak of the Church”

This article is an excerpt from the author's book entitled "Letters To My Children On Apostolic Kingdom Theology."

Mar David Ignatius: To my children, concerning the validity of the Old Testament Prophet’s knowledge of the Church, the Bride of the Messiah.

“Surely the Lord God does nothing,
Unless He reveals His secret to His servants the prophets.”

(The Prophet Amos, Amos 3:7)

Dear Beloved Children,

The peace of our Savior Jesus Christ be yours to the salvation of your souls. I trust that this letter will find you well and enjoying the good things of God. My prayer is also for your children whom the Lord has given you, both physical, and spiritual. Give them my love and peace, for truly my affection is toward them as I have begotten them through you.

In continuing my correspondence on the subject of Kingdom Theology it is needful to establish firmly in your hearts and minds just what the Kingdom is.

Dispensationalism sees the Church as only a parenthesis within God’s program of redemption; therefore, it does not accept the Church as the prophesied Messianic Kingdom of the Hebrew Scriptures. According to these teachers of fables, God will establish His Kingdom upon the earth only with the physical nation of Israel—after the Church has been removed from the equation. In this view, God’s primary program is exclusively with physical Israel. According to them the Church is nowhere seen in the promises of the Hebrew Scripture (the Old Testament), nor in the book of Revelation after 4:1. In this view the Bride of Christ is but an afterthought of God; an, “Oh, by the way...” event. Something for God to do while the Jews come to their collective senses: repent and return to Him. At that time, according to Dispensationalism, God will dispatch of the Church (i.e. the rapture) and turn again to be Israel’s loving husband. At that time, resuming the kingdom program that He suspended when He divorced her, at the time she had murdered Him. (Never mind that the law of God forbids a husband to take back a defiled wife once divorced – Deuteronomy 24:1-4.)

It seems to me that such a doctrine borders on blasphemy. It relegates the Bride of Christ to second class, plan B, status. Because Dispensationalism sees all Israel as temporarily rejected and cast away, it sees the Church as the afterbirth of the Holy Spirit’s miscarried pregnancy with Jewry. Of course the disciple of Christ must feel the affront this teaching presents to the Church. God is omniscient, knowing the end from the beginning (Isaiah 46:9-10), there is no plan B with Him!

These teachers make two assumptions that are both false: assumption number one is that the church is never spoken of in the Old Testament; assumption number two is that all kingdom promises of the Hebrew Scriptures can only be fulfilled in, and by, the physical nation of Israel. These assumptions constitute the Wall of Defense that encloses Dispensationalism’s teachings of: pre-tribulation rapture; seven year tribulation; first and second resurrection – former for the saints, latter for the wicked; and a literal thousand year reign of Christ upon the earth. It is to this wall that I intend to marshal the machinery of war, and set the battering rams to work.

First, that the Seers of the Hebrew Scriptures did not see the Lord’s Church is a thought unthinkable. For the prophet Amos tells us that the Lord will do nothing unless He reveals it first to His prophets (Amos 3:7

). Now, since the Church has maintained a presence in the earth for 2000 years, one of two things is true, if Dispensationalism is valid, namely: 

1. Amos was wrong and is therefore disqualified as a true prophet—in which case the veracity of the entire Bible is brought into question. Or,  
2. Amos is a true prophet and the Church is not a work of God in the earth—in which case it is a work of the devil. 

But since all concerned do, in truth, accept Amos as a true prophet, consequently the wall enclosing Dispensationalism begins to shake.

If the Church is the work of God in the earth, the prophets must have seen it, and written concerning it. So, we turn our attention to the ancient Seers. What did they see!?

No less than four of the premier prophets stand forth and man the engines that slam against the defenses of Fable Town. Each of the four prophets addresses both components of the wall: namely, 

1. That the Church is never spoken of in the Old Testament, and, 

1. That all Kingdom promises of the Old Testament can only be fulfilled in, and by, the physical nation of Israel.

Both of the above assumptions are founded upon a misconceived premise, i.e. that all of Israel rejected Christ and was, therefore, rejected by Him; and that, consequently, the Church was established with the Gentiles; in which case the Kingdom promises made to Israel are yet to be fulfilled. This is not true. A sharp distinction must be made between the Israel of Promise (Romans 9:6-8; Galatians 4:22-31) – also called the elect (Romans 11:2-5, 7)—and the Israel of Unbelief (Romans 11:7-10, 23). The Church was, indeed, established with the Israel of Promise (the elect) as the passages above show; therefore, the Kingdom promises of the Old Testament are either fulfilled, or being fulfilled in the Church—the true “Israel of God” (Galatians 6:16).

• Prophet One: Jeremiah. In Jeremiah 31:31-34 the prophet foretold of a “New Covenant” that the LORD would make with the “House of Israel” and with the “House of Judah”. According to the author of the New Testament book of Hebrews, this prophecy was fulfilled by Christ’s work on the cross of Calvary (Hebrews 8:6-12 cf. Matthew 26:28) and realized in the Church; which is the “House of Israel” and the “House of Judah.” That is to say: the covenant of Calvary was, indeed, made with Israel. Thus, the Israel of Promise was not rejected—only the Israel of Unbelief. The Church, therefore, is the covenanted Israel; the Gentiles have access only through a grafting process (Romans 11), or one could say: “adoption” (see Romans 8:15, 23; Galatians 4:5; Ephesians 1:5). 
• Prophet Two: Joel. In Joel 2:28-32 the prophet tells of a time when Israel would be restored in a Messianic Age. According to Joel this would happen after the time of judgment. In this time of restoration the Spirit of God would be poured out upon “all flesh,” namely the Jews and Gentiles alike (see verses 28 and 32). According to the Apostle Peter this prophecy began to be fulfilled on the day of Pentecost A.D. 30. It was established with the Israel of Promise, called by Joel “the remnant.” Compare this to Romans 11:1-5 where Paul writes; “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, 3 “Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? 4 But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” 5 Even so then, at this present time there is a remnant according to the election of grace.” Thus, the birthday of the Church was in fact the fulfillment of Joel’s prophecy. According to the prophet Joel, and the apostle Peter, the restoration of Israel (and, the establishing of the Messianic Kingdom) began on the day of Pentecost A.D. 30 as recorded in Acts 2.
• Prophet Three: Amos. In Amos 9:11-12 the prophet foretold of a golden Messianic Age when the “tabernacle of David” would be rebuilt. At such a time the Gentiles would come to know the LORD. James, the half brother of our Lord, recognized the Church as the fulfillment of this prophecy (see Acts 15:14-17). According to the Prophet Amos and the Apostle James (the brother of Christ) the Church is, in point of fact, the “tabernacle of David,” i.e. the Messianic Kingdom. 
• Prophet Four: Malachi. In Malachi 1:11-12 the prophet foretells of a time in the Messianic Kingdom when “in every place incense shall be offered” in the name of the LORD, “and a pure offering” would be offered. In verse 12 Malachi calls this pure offering the “table of the LORD”. According to the Apostle Paul this Messianic Promise is fulfilled each time members of the Lord’s Church observe the Lord’s Supper (see 1 Corinthians 10:16-2). For a deeper look (beyond the veil) of Malachi’s prophecy and how it relates to the Christian Eucharist, compare Romans 15:16 to 1 Corinthians 10:17-18 (see foot note #26). According to the Prophet Malachi and the Apostle Paul the church is the Messianic Kingdom establishing the name of the LORD among the heathen (Gentiles) by offering a “pure offering” (namely, Jesus Christ) “in every place” (throughout the earth). 

Having unleashed the force of the prophets and apostles against the walls of Dispensationalism, it is evident (to even the casual student) that said walls have been breached.  Future  letters  will proceed through the breach and clear the ground ahead, for the truth of Apostolic Kingdom Theology. 

Apostolically  Speaking
☩ David Ignatius

Letter Four “The Nature of the Kingdom of God”

Excerpted from the author's book entitled "Letters to My Children on Apostolic Kingdom Theology."

Mar David Ignatius: To my children, concerning the topic of the characteristics of the Kingdom of God.

“Giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love,” 

(Paul the Apostle, Colossians 1:12f)

Dear Children,

As I write to you my heart yearns to see your faces and to warm myself in your smiles. But, for now, I hold those thoughts in my bosom, knowing that the day swiftly approaches when I may speak these things to you face to face.

My thoughts, presently, run along the theme of “The Kingdom of God.” Facing us are so many different ideas concerning its nature and/or character that one may easily be left confused. However, that need not be the case; because the Word of God is plain and simple so that a fool, though he be a wayfaring man, cannot err therein. Far too much philosphizing has been done on the subject of the Kingdom of God, and not near enough right dividing (2 Timothy 2:15).

Instead of injecting so many ideas from scholars, so called, the disciple of the Word should permit the Bible to interpret itself; this I will attempt to do, as the Spirit enables me.

In this letter I will limit my comments to two aspects of our subject: 

1. The terms: “Kingdom of God,” and “Kingdom of Heaven;”and, 
2. The Unity of the Kingdom of God.

First then, permit me to introduce the two terms: “Kingdom of God,” and “Kingdom of Heaven.” Volumes have been written, and sermons preached, suggesting a difference between the meanings of these two terms. But, is it true that there is a different meaning for each? The answer is NO! Not at all! One will find both terms used in the four Gospels, and each will reflect the preference of one writer over that of another. Context also helps to explain why one term is used instead of the other. The Jews, for instance, refrained from using the word for God, out of respect and fear of violating Exodus 20:7 (“You shall not take the name of the Lord your God in vain,”). Therefore, in that Matthew wrote his Gospel for and to the Jews, he elected to use the term “Kingdom of Heaven” to refrain from offending the sensitivities of the Jews. John, on the other hand, wrote to and for a Gentile readership who did not share the Jew’s proclivity to the word God; therefore, his term of choice was “Kingdom of God.”

At best, it is poor exegesis to teach a difference between the terms “Kingdom of God” and “Kingdom of Heaven;” at worst, it is wresting the Scriptures to one’s own destruction.

Second, there is some confusion about the unity of the “Kingdom of God.” It is suggested, by many, that the kingdom is divided. The Christians, we are told, are God’s Heavenly people and the Jews are God’s earthly subjects. Further, it is said that a different gospel applies to each. We must ask: What does the Bible say?

To answer this question we may do well to examine Apostle Paul’s writings to the Ephesians:

Ephesians 2:12 “that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father.

19 “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit.”

Ephesians 3:1 “For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles— 2 if indeed you have heard of the dispensation of the grace of God which was given to me for you, 3 how that by revelation He made known to me the mystery (as I have briefly written already, 4 by which, when you read, you may understand my knowledge in the mystery of Christ), 5 which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: 6 that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, 7 of which I became a minister according to the gift of the grace of God given to me by the effective working of His power.

8 “To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, 9 and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;” 

Paul writes to the gentile Christians at Ephesus and tells them that in the past they were “aliens” (foreign-born who have not been naturalized) “from the commonwealth” (a body of people politically organized into a state) “of Israel.” As such, they were outside the promises of covenant blessings which belonged only to Israel; therefore, they were without God at that time (see verse 12). Clearly Paul’s meaning is:  If  not  naturalized  into  the  “commonwealth  of Israel” one is a “stranger” to the covenants and consequently – godless. 

There is good news in all this: Christ has removed the wall between the Israelite and Gentile by the shedding of His blood (verse 13), making “both one” (verse 14). Jesus has brought both Jew and Gentile INTO Himself (see Galatians 3:27) and produced from the two “one new man;” namely, the body of Christ (see Galatians 3:28f) (see here verse 15). Paul continues to speak of the “one body” in verse 16, which has the “one new man” of verse 15 in view. His point is that both the believing Jew and the believing Gentile are reconciled to God into, and as, one entity. 

Those who were “afar off” (Gentiles) received the same gospel message as those who were “near” (Jews) (verse 17). The Gentiles are no longer “aliens,” but have been naturalized into the “commonwealth of Israel” and have become “fellowcitizens with the saints.” The “saints,” mentioned here, are the Hebrew saints that we know from the Old Testament. The Hebrew saints were the ones “near,” they were the “citizens;” but now, through the blood of Christ, the Gentiles have received citizenship and have been placed into the covenants (see verse 19).

The apostle continues to write of the “mystery” which was not known in previous ages, but is now revealed through his preaching (see 3:2-3). The “mystery” of which he speaks is boldly stated in 3:6; namely, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel,... .”

My beloved children, neither time nor space would permit me to make comment on those passages which I would. Passages, that would add their weight in proving the complete UNITY of the Kingdom of God; showing that there is no difference in the Church of God and the Israel of God (see Galatians 6:16). I will present, however, for your further study, the following passages that will prove an arsenal for the defense of this great and noble truth.

• Romans 2:28-29 “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; 29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” ～ Here, Paul gives the biblical definition of an elect Jew. The Christian is instructed that Jewishness no longer depends upon one’s natural birth. Circumcision (the rite of passage into the Jewish covenants) is no longer of the flesh but of the spirit. Paul will identify Christian water baptism as the fulfillment of circumcision, in his letter to the church at Colosse (see Colossians 2:11,12). 
• Romans 3:1-4 “What advantage then has the Jew, or what is the profit of circumcision? 2 Much in every way! Chiefly because to them were committed the oracles of God. 3 For what if some did not believe? Will their unbelief make the faithfulness of God without effect? 4 Certainly not! Indeed, let God be true but every man a liar. As it is written: “That You may be justified in Your words, And may overcome when You are judged.” ～ The Apostle shows God to be justified in committing His oracles unto the Jews, because all were not disobedient. We will be told later, in this letter to the Romans, that God had not rejected the Jews which believed, only those who had rejected Him (Romans chapter 11). 
• Romans 4:9-19 “Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, 12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised. 13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression. 16 Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all 17 (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did; 18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.” ～ Abraham is the father of all who believe, both Jew and Gentile. Our father Abraham was called before he was circumcised (in uncircumcision). God’s covenant with Abraham (which was consummated at the cross of Christ) was established outside of circumcision. The rite of circumcision was but the sign or seal of the covenant. We are told in this passage, in effect, that salvation in both the Old and New Testaments is by and through faith. 
• Romans 8:15 “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”  ～ The non-Jew has been adopted into the covenant family of God; therefore, he/she has every right and privilege of a son and or daughter of the Kingdom. Adoption is a legal matter that adds one to the family with all rights pertaining thereto. The adopted is not an “other.” The point to this is that the Church is not an “other;” but is, in point of legal fact, the Jewish family of Abraham! 
• Romans 9:6 “But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,”  ～ Being a son of Israel by blood does not make one a true (elect) Israelite. Neither does being a blood descendant of Abraham make one a child of God, only the children of promise: namely Isaac, not Ishmael; Jacob not Esau. Only the Jews who have believed, and those adopted into believing Israel, belong to the covenants of the Kingdom of God. The point here is: The covenant was with the Israel of Promise.
• Romans 9:25 “As He says also in Hosea: ‘I will call them My people, who were not My people, And her beloved, who was not beloved.’”  ～ This is a quote from Hosea 2:23, which is a prophecy of Israel’s restoration. Paul (and Peter, 1 Peter 2:10) understood Israel’s restoration to include the salvation of the Gentiles. Therefore, the inclusion of the Gentile believers into the Kingdom is a clear characteristic of Israel’s restoration. James referred to this in Acts 15:15-17, where he spoke of the Gentile influx into the Church as fulfilling the prophecy of Amos, concerning the Tabernacle of David being rebuilt (see Amos 9:11). The restoration of Israel, then, would have began on the Day of Pentecost, 30 A.D.. 
• Romans 9:27-33 “Isaiah also cries out concerning Israel: ‘Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. 28  For He will finish the work and cut it short in righteousness, Because the Lord will make a short work upon the earth.’ 29 And as Isaiah said before: ‘Unless the Lord of Sabaoth had left us a seed, We would have become like Sodom,  And we would have been made like Gomorrah.’ 30. What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written: ‘Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.’”  ～ From the vast number of Jews, only a small number will not stumble at the “rock of offense”. The vast majority of subjects in the restored Jewish economy will be adopted Gentiles who are, in deed, the seed of promise. 
• Romans 10:12 “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For ‘whoever calls on the name of the Lord shall be saved.’” ～ In the Kingdom of God there is no difference between the Jew and the Greek (Gentile). The God of the covenants is not an exclusive commodity only for the blood born Jews; but is available to all who believe and call upon His name for salvation.  
• Romans 11:1-36 “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, 3 “Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? 4 But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” 5 Even so then, at this present time there is a remnant according to the election of grace. 6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 7 What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. 8 Just as it is written: “God has given them a spirit of stupor, Eyes that they should not see And ears that they should not hear, To this very day.” 9 And David says: “Let their table become a snare and a trap, A stumbling block and a recompense to them. 10 Let their eyes be darkened, so that they do not see, And bow down their back always.” 11 I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12 Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! 13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? 16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. 19 You will say then, “Branches were broken off that I might be grafted in.” 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness,[f] if you continue in His goodness. Otherwise you also will be cut off. 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? 25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27  For this is My covenant with them, When I take away their sins.” 28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable. 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all. 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! 34 “For who has known the mind of the Lord?  Or who has become His counselor?” 35 “Or who has first given to Him And it shall be repaid to him?”  36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen”  ～ This chapter is key to understanding God’s dealing with Israel. Here Paul tells us that God had not cast away Israel; the elect of Israel have indeed believed: the elect are the natural olive tree that the Gentile believers are grafted into. Since the tree is Israel, the grafted branches become Israel upon being grafted into the tree, which itself is Israel. 
• Romans 15:8-12 “Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, 9 and that the Gentiles might glorify God for His mercy, as it is written: ‘For this reason I will confess to You among the Gentiles, And sing to Your name.’ 10 And again he says: ‘Rejoice, O Gentiles, with His people!’ 11 And again: ‘Praise the Lord, all you Gentiles! Laud Him, all you peoples!’ 12 And again, Isaiah says: ‘There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.’”  ～ The Gentiles will be in the Kingdom of the Hebrew Messiah. This indicates that the Throne of David will reign over subjects that include non-Jewish nations. 
• Romans 15:27 “It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things.”  ～ The Gentiles in Macedonia and Achaia have been made partakers of the spiritual blessings belonging to the Jews (Jewish Christians – namely, The Elect); therefore, they were duty bound to reciprocate with their physical provisions.

As you can see, I have confined my references to the book of Romans. The Scriptural proof for the oneness between the Church and the Israel of Promise is replete throughout the New Testament. For further study on this topic you may want to consider the following passages from the other epistles: 1 Corinthians 10:11; 2 Corinthians 3:14; Galatians 3:7-18, 24-29; 4:5, 22-31; 6:15-16; Colossians 1:13,20, 27-28; 2:14; 3:11;4:3 cf. Ephesians 3:2-9; 2 Timothy 1:3; Hebrews 8:6-13; James 1:1; 1 Peter 1:1; etc.

I trust that these thoughts may prove helpful in establishing the proper understanding of the Kingdom of God. At the least it would be my humble prayer that your faith could not be moved from the truth, by those who would trouble you by teaching that Christ will have a second church made up of the Jews in the last day. There is but one church for the Jews and the Gentile alike.

As I close, once again I pray that the God of all love keep you in His grace.

Apostolically Speaking

☩ David Ignatius

The Literary Form of the Book of Revelation

Letter Three

“The Literary Form of the Book of Revelation”

Mar David Ignatius: To my children, concerning the characteristics and literary form of the book of Revelation.

The Revelation of Jesus Christ, which God gave unto him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John. 
(Apostle John, Revelation 1:1)  

Dear Beloved Children,

I trust that this letter will find you in good health and enjoying the good things of God. I greet you in the lovely name of Jesus and pray for your complete enlightenment of and by the Spirit of Christ.

My last correspondence addressed the proper method of interpretation for the book of Revelation. It seems to me that the natural subject to review at this point would be the characteristics and literary form of this particular book.

The opening verse of John’s manuscript establishes the very nature of the entire work. Notice this line: “and He sent and signified it by His angel” (Revelation 1:1). The Revelation is to be “signified” to John by the angel of Christ. The Greek word esemana, translated here as “signified,” is from the Greek sema; it answers to the English word—sign. Sema also means; to give a sign, or to make known. We may expect, then, for the subsequent revelations to be given to John in signs or symbolic images and language.

In this book of symbols, the number seven plays an important role that can not be over emphasized. In the Revelation, seven is the divine number used to show completeness. It has been pointed out by others how the use of the number seven, in both the Revelation and the Fourth Gospel, is strong evidence of one author for both books. The use of this number in its symbolic sense is a characteristic of John the Apostle.

Concerning the number seven, the following information is very telling. The Revelation contains twenty-one groups of seven. As stated previously, symbols are central to this book, and numbers play a major role in the book’s symbolic nature. For instance, three is the number of confirmation. (Note: the law of witnesses was established in Deuteronomy 17:6

  and 19:15.

  According to this “Law of Witnesses,” any evidence for a matter must be confirmed by two or three witnesses. This rule of confirmation has been followed throughout Scripture [see Numbers 35:30, cf. Matthew 18:16; 2 Corinthians 13:1; 1 Timothy 5:13; Hebrews 10:28], and is employed often in the Revelation.) Therefore, the number twenty-one is key, because it is a multiple of seven by three; thus, showing that the number seven is confirmed by the number three as being the official number of the Apocalypse.

The number seven is regarded by the Hebrews as a sacred number; in that it represents completeness, or perfection; it is the covenant number throughout Scripture. It is a sign of God’s covenant relationship with mankind, and especially to the Church. This is evidenced in the hallowing of the seventh day; in the execution of circumcision, the sign of the covenant, after the seventh day; in the part played by the number in marriage covenants and treaties of peace. It is a number of purification and consecration (see Leviticus 4:6, 17; 8:11, 33; Numbers 19:20). Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and consequence of it. The priests compassed Jericho seven days and on the seventh—seven times, that all Israel may know that the city was given into their hands by their covenant God, and that its conquest was a direct and immediate result of their covenant relationship with Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (see Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (see Leviticus 26:21, 24, 28; Deuteronomy 28:25), or to those who injure the people of it (see Genesis 4:15, 24; Exodus 7:25; Psalms 79:12). All these things are ordered by the number seven, or else by seven multiplied by seven, and thus made more intense still. Thus it is with Sabbath, the Sabbath Year, the Passover, the Feast of Weeks, Tabernacles, and Jubilee. It is also observed that God employs the number seven in His dealings with nations who are outside the covenant, showing that He is working for Israel’s sake with respect to His covenant. It is the number of years of plenty and famine, a sign that these are for Israel’s sake rather than for Egypt’s. Seven times over Nebuchadnezzar, that he may learn that the God of his Jewish captives is King over all the earth. The number seven is just as prominent in the New Testament: showing the covenant of Calvary to be the Abrahamic covenant realized; showing the cross of Christ to be the fulfillment of Jeremiah’s prophecy given in Jeremiah 31:31.

  Furthermore, there are seven petitions in the Our Father (Matthew 6:9-13); seven sayings of Christ from the cross; seven deacons (Acts 6:3); seven graces (Romans 12:6-8); seven characteristics of wisdom (James 3:17); etc.

Moreover, Hebrew literature is highly covert by nature, and the book of Revelation is, in point of fact, a Hebrew masterpiece—although it comes to us written in Greek. Since the book of Revelation is from the very beginning covert, instead of overt, one would expect the manuscript to require a specialized reading. The truth of its visions will not be found lying on the surface of its words, but hidden behind veils of symbolic images and language. No one will dispute the Hebraic nature of its writing and thought, throughout. The fingerprints of the Hebrew prophets such as Ezekiel, Daniel, and Zechariah are to be found all over the manuscript; this much is undeniable. In fact, the Apocalypse is written to the motif of the Old Testament scripture almost in its entirety. We must notice Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael the archangel (Revelation 7:7 cf. Daniel 10:13; 12:1); Abbadon (Revelation 9:11); seven headed beasts with ten horns (Revelation 13:1 cf. Daniel 7:7); the seven stars (Revelation 1:16 cf. Job 38:31 and Amos 5:8); the Euphrates River (Revelation 9:14); Sodom, Egypt (Revelation 11:8); Mount Sion (Revelation 14:1); Babylon (Revelation 16:19); Jerusalem (Revelation 21:2); Gog and Magog (Revelation 20:8 cf. Ezekiel chapters 38 and 39). Similarly, there is the tree of life (Revelation 2:7; 22:20); scepter of iron (Revelation 2:17); potters vessel (Revelation 2:27); the morning star (Revelation 2:28); the book of life (Revelation 3:5 cf. Exodus 32:32, 33). The tabernacle of Moses provides the motif for John’s description of Heaven (Revelation 4:6; 6:9; 9:19; 11:1, 19). The song of the Redeemed is, in fact, the song of Moses (Revelation 15:3 compared to Exodus 15:1-17). The great earthquake of chapter six recalls the prophet Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8) from Joel; the stars of heaven falling, the fig tree casting her untimely figs, the heavens departing as a scroll (Revelation 8) from Isaiah; the scorpions of Revelation chapter nine recall the prophet Ezekiel; the gathering of the vine of the earth (Revelation 14) from Joel, and the treading of the winepress in the same chapter from Isaiah. The vision of the glorified Christ (Revelation 1:12-20) connects with several of the prophets. For example: the golden candlesticks reflect Exodus and Zechariah; the garment down to the feet reflects Exodus and Daniel; the golden girdle and hair “white like wool” reflects Isaiah and Daniel; His feet “like unto fine brass” and “his voice as the sound of many waters” reflects Ezekiel; the “sharp two-edged sword” reflects Isaiah and the Psalms; the countenance as the sun reflects Exodus, Isaiah, Ezekiel, and Daniel. The laying of Jesus’ right hand upon John recalls a like event from the prophet Daniel.

Along with its Hebrew character (as demonstrated above) the book of Revelation is apocalyptic literature; and, as such, is highly symbolic in its language, in that one thing stands for another. However, the book often gives keys for interpreting its symbols; for example, stars are angels (Revelation 1:20); candlesticks (lamp stands) are churches (Revelation 1:20); the Harlot (Revelation 17:1) is Babylon (Revelation 17:5), aka Rome (Revelation 17:18); waters are people, multitudes, nations, tongues (Revelation 17:15); horns are kingdoms or power (Revelation 17:12); the heavenly Jerusalem is the Lamb’s wife (Revelation 21:9, 10), aka the Church; etc. Animals and colors are used symbolically as are numbers: for example 3, 7, 10 and 12—and multiples of the same. Gematria, a system of turning names into numbers and numbers into names, popular among the Hebrews, is employed by John to reveal (and at the same time conceal) the identity of the anti-Christ (Revelation 13:17, 18).

As concerning the order and structure of the book of Revelation, a few particulars must be pointed out from the very first. For instance, one should not expect the visions of the book to follow chronological order as John records them. There are eight primary visions in the book; seven of these visions overlap one another wholly or in part. The seven overlapping visions cover the history of the Church in seven different and distinct tiers of prophecy. The eighth vision is of eternity future. (See the chart below.) Eight is God’s personal number, and is used universally to represent infinity and new beginning. Hence, the reason the vision of eternity future is the eighth primary vision. Also, according to the science of Gematria,  the numerical value of the name Jesus is 888.

The following chart gives the eight primary visions of the Revelation. 

PRIMARY VISIONS OF REVELATION

1. The Seven Churches (Revelation 1:9-3:22). This vision covers the entire history of the Church.
2. The Book with the Seven Seals (Revelation 5:1-6:17; 8:1-9:21; 11:15-18). This is an overlapping vision that covers the entirety of the history of the Church. 
3. The Seven Personages (Revelation 11:19-14:20). A third overlapping vision also addressing the entire history of the Church. 
4. The Seven Vials of God’s Wrath (Revelation 15:1-16:22). This vision is limited in the scope of its reach; it overlaps the Seventh Seal – applies to the kingdom of the beast in the end of history. 
5. Mystery Babylon and Her Judgment (Revelation 17:1-19:10). This vision is of the entire age of the Church; Mystery Babylon is here viewed as the Church of Iniquity. 
6. King of kings Upon a White Horse Conquering By The Word of God (Revelation 19:11-21). This vision overlaps the time of the Wrath of God (vision number four). 
7. The Thousand Years Reign and the White Throne Judgment (Revelation 20:1-15). This vision is of the entire Church Age, plus the final judgment. 
8. The New Heaven and the New Earth (Revelation 21:1-22:5). This vision is but a glimpse into eternity future. 

Another characteristic of Revelation’s affinity with the number seven are the twenty-one sevens found within its pages. The number twenty-one is important because it is the number seven multiplied by three—three is the number of confirmation; thus, confirming that seven is the official number of the book of Revelation.

The Twenty-one Sevens of the Book of Revelation: 

1. The seven churches,  1:4-20; 2-3. 
2. The seven spirits,  1:4; 3:1; 4:5; 5:6. 
3. The seven candlesticks,  1:12-20; 2:1. 
4. The seven stars,  1:16-20; 2:1; 3:1. 
5. The seven lamps,  4:5. 
6. The seven seals,  5:1-5. 
7. The seven horns,  5:6. 
8. The seven eyes,  5:6. 
9. The seven angels,  8:2-6. 
10. The seven trumpets,  8:2-6. 
11. The seven thunders,  10:3-4. 
12. The seven thousand redeemed,  11:13. 
13. The seven heads,  12:3; 13:1; 17:3-9. 
14. The seven crowns,  12:3. 
15. The seven angels,  15:1-8; 21:9. 
16. The seven plagues,  15:1-8; 21:9. 
17. The seven vials,  15:7; 17:1; 21:9. 
18. The seven mountains,  17:9. 
19. The seven kings,  17:10-11. 
20. The seven beatitudes,  1:3; 14:13; 16:15; 19:9;
    20:6; 22:7, 14. 

1. The seven ‘I Am’s” of Christ,  1:8, 11, 17, 18; 21:6; 22:13,16.

Having shared these thoughts with you, it is my prayer that you prayerfully search out these matters, not only in the reading of Scripture, but also in seeking the mind of the Spirit. The God of all peace keep you in His loving grace is my prayer for you all.

Apostolically Speaking

☩ David Ignatius

This has been an excerpt from the author's book entitled "Letters To My Children On Apostolic Kingdom Theology."
This book may be purchased from Amazon.

http://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_2?s=books&ie=UTF8&qid=1450536370&sr=1-2&keywords=letters%2C+Bishop+Jerry+Hayes