The Gospel According to John, An Introduction

The Gospel According to John, An Introduction

From the Tyndale Bible, First Page of the Gospel According to John

John, The Other Gospel

The earliest manuscripts have as their title “The Gospel According to John.” That this John is the brother of James and the beloved apostle of Christ is beyond serious question (13:23; 19:29; 20:2; 21:7, 20, 24). The Apostle John figured paramount in the early church and the synoptic Gospels, but is not mention by name in this gospel - which would be natural if he was the author and rather hard to explain if he was not. The evidence of the gospel gives testimony that the author was an eyewitness to the ministry of Jesus and one who was intimately versed in Jewish customs and the geography of the holy land. For example, he records that the house in Bethany was filled with the fragrance of the spikenard (12:3); he knew that the duty to circumcise on the eighth day (Leviticus 12:3) took precedence over the prohibition of working on the Sabbath (see 7:22); he alone, mentions Cana, a city of Galilee (2:1; 21:2), and that Jacobs well was deep (4:11). Moreover, both Irenaeus and Tertullian testify that the author of this Gospel was John the Apostle.

The Outline

The book can be divided into four parts:

1. Prologue(1:1–18)
2. The Book of Signs (1:19 – 12:50)
3. The Book of Glory (13:1 – 20:31)
4. Return to Galilee (21:1–25)

Notice how the passion narrative comes within the Book of Glory.

Date 

A long held view places the date of this gospel at a rather late period (A.D. 85 or later). But more recent scholarship suggests an earlier date of the 50s, but not later than A.D. 70.

The argument for a late date rests upon the statement of Clement of Alexandria that John wrote to supplement the accounts found in the synoptic Gospels (Eusebius, Ecclesiastical History, 6 .14 .7); and, therefore, must have been written after them. Plus, the highly developed theology of the Fourth Gospel indicates to some that it originated late in the first century.

However, the arguments for the early date seem to carry the day. Consider the following: There is no indication that this gospel utilized any of the synoptics, as did Mathew of Mark and Luke of both Mark and Matthew. John wrote independent of the other three. Well over 90% of John’s Gospel is unique (i.e. not contained any other account). Whereas the Synoptics are straightforward accounts of Christ life and ministry, the Gospel According to John is highly literary and symbolic. The well-developed theology of this gospel is no reason to argue for a late date, in that the theology of Romans (written A.D. 57) is in every way just as developed. Besides all this, there is John’s reference to the pool of Bethesda (5:2); he says: “There is at Jerusalem, by the sheet market, a pool.” If this gospel was written any later then A.D. 70 the author would have said: “There was at Jerusalem, by the sheet market, a pool.” For both the pool and sheep market (gate) were destroyed in A.D. 70 by the Romans.

There is little doubt that John’s original has been enlarged: chapter 21, for example, which seems to be a second ending for the book; and, perhaps the prologue, which contains an independent hymn, subsequently, adapted to serve as a preface to the Gospel. So it is quite possible that the fourth Gospel, in its present form, could date as late as A.D. 85-90. The editing, however, was most likely done by John himself: because of the similarity between versus 1:1-5, 10-11, 14 and 1 John 1:1-4 which strongly suggest the same author.

Purpose and Literary Content

John states his purpose for writing in 20:31 “But these are written, that ye might believe that Jesus is the Christ, the son of God; and that believing ye might have life through his name.” Some important very early manuscripts read “continue to believe,” suggesting that John’s audience consisted of Christians whose faith is to be deepened by the book: compare 19:35. Surely, both the evangelistic and pastoral nature of the Gospel is evident.

The Gospel of John begins with a masterful prologue which introduces many of the major themes and motifs of the Gospel; in much the same way as an overture does for a musical work. The prologue introduces Jesus as the incarnate Word of God manifesting to the world Father God in fleshly form. John reaches with one hand to the western thought of logos and with the other hand he reaches for the eastern thought of phos (light) and draws them both into Jesus of Nazareth - the Christ of God. John introduces the superseding of the Old Covenant by the New, in verse 17 - which sets the tone for the theme of his Gospel.

The Johannine River: Water is central to this gospel. The Johannine river of the Water of Life begins with water being turned to wine at the marriage in Cana (2:1-12); and, continues to flow into the third chapter with the instruction to Nicodemus to be “Born of the water” (3:3-5); after which the Living Water is offered to the Samaritan woman at Jacob’s well (4:4-26); then, the Living Water is troubled for the healing at the pool of Bethesda (5:1-9); Jesus walks on the sea of Galilee (6:16-26); further, Jesus announces that He is the river of Living Water at the feast of Tabernacles (7:37-39); there is the healing of the blind man as he washed in the pool of Siloam (9:1-7); the washing of the disciples feet (13:4-17); water (with blood) came from the side of the crucified Christ (19:31-37); and finally, the post resurrection appearance of Jesus by the sea of Tiberius (chapter 21).

Signs: The word “sign” (Grk sēmainō, Strongs’ #G4591) is used in this gospel for miracle - the author lists seven of them. Each “sign” has been carefully chosen to guide the reader along the path of discovery to the person of Jesus of Nazareth, the Son of God. These particular “signs” serve a specific didactic purpose. The first “sign” is the transformation of water into wine (2:1-11); presaging the replacement of ceremonial washing of the Jews with the sanctifying properties of the blood and Spirit of the New Covenant. The second “sign” was the healing of the nobleman’s son (4:46-54) by the word of Jesus from a distance, which demonstrates Jesus as the Word of Life. The third “sign,” the healing of the paralytic at the Pool of Bethesda in chapter 5. draws the readers attention to the words of Jesus and compares them to the healing waters of the pool (5:1-9). The fourth “sign,” the feeding of the 5,000 with 5 loaves and two fish (6:1-14), recalls the feeding of Israel in the wilderness with the manna and looks forward to the Eucharistic ministry of the Lord’s church. The fifth “sign,” walking on the waters of the Sea of Galilee (6:18-20), recalls the crossing of the Red Sea by the children of Israel. These last two “signs” (feeding the 5,000 and walking on the water) symbolize a new Exodus (which is being led by Jesus - the prophet like unto Moses [De 18:15]) out of Judaism. The sixth “sign,” of the healing of the young man born blind (chapter 9), demonstrates the triumph of the Light of the World over darkness. The seventh “sign,” the raising of Lazarus (Chapter 11), demonstrates Jesus as the Resurrection and the Life.

Before we pass on from this section, a word must be said concerning a few of the events that are only recorded by John. First, it is interesting to this writer that only John mentions the ministry of Jesus spanning four passover seasons (see 2:13; 5:1; 6:4; and 11:55). This gives Jesus a public ministry that lasts three and one half years and manifests Him as the Lamb of God; which title is given Him in the very first chapter, v29. Second, only the writer of the Fourth Gospel records the first cleansing of the temple, which took place at the beginning of Christ’s ministry (2:13-22). This first cleansing was to cleans the temple for His ministry and the second cleansing (Mt 21:12ff; Mk 11:15-18; Lk 19:45-47) for His sacrifice. Both cleansings occurred during a passover season. Third, only John records the washing of feet after the Last Supper (see 13:4-17). By recording this event John is giving us a portrait of Jesus as the servant King. Christians forever afterward have learned the lesson of servant leadership. The unique material of this Gospel makes up 92% of its content; therefore, to speak to it all would require a full commentary of the Gospel. I only wanted to mention these three events because they give the Gospel hues of color that do not grace the synoptics.

John and Women: As does Luke, John is concerned with the position of women in the New Israel. This Gospel presents the Woman at the Well in Samaria (chapter 4) as a prototype of a missionary (4:4-42): she goes into the city and tells the story of Jesus and brings many people to Him. It is here, in Samaria, that Jesus is first said to be the Savior of the World. Further, the first to proclaim the message of the Resurrection is a woman, when Mary Magdalene took the good news to the apostles (20:11-18).

Symbolic Use of the Number Seven: Moreover, John employs the sacred number 7 in his Gospel (as he also did in the Apocalypse):

The Seven Discourses of the Fourth Gospel

1. The New Birth (3:1-36);
2. The Water of Life (4:1-42);
3. The Son of Man (5:19-47);
4. The Bread of Life (6:22-66);
5. The Rivers of Living Water (7:1-57);
6. The Light of the World (8:12-59);
7. The Good Shepherd (10:1-42).

The Seven Miracles (Signs) of the Fourth Gospel

1. Transforming the water into wine (2:1-11);
2. Healing the nobleman’s son by His word (4:43-54);
3. Healing the lame man at the pool of Bethesda (5:1-16);
4. Feeding of the 5,000 men plus women and children (6:1-14);
5. Walking on the Sea of Galilee (6:16-21);
6. Healing of the blind man (9:1-12);
7. Raising of Lazarus from the dead (11:1-46).

The Seven “I Am” Statements

1. I am the Bread of Life (6:35-51);
2. I am the Light of the World (8:12-9:5);
3. I am the Door of the Sheep (10:7-9);
4. I am the Good Shepherd (10:11-14);
5. I am the Resurrection and the Life (11:35);
6. I am the Way, the Truth, and the Life (14:6);
7. I am the True Vine (15:1-5).

The symmetry of this Gospel will escape most who read it, but let us bow before its unique unity and stand at awe of its profound message as being from the realm the eternal.

Deity of Jesus

Lastly, it is evident throughout the fourth gospel that Jesus is to be accepted as being fully divine. The Apostle Paul lets us know that Jesus’ deity was veiled while He was here in the flesh (Philippians 2:5-8). Jesus, Himself, admits to His disciples that He had spoken of (His oneness with) the Father in cryptic terms but would later make all things concerning the Father and Himself clear (John 16:25). This promise was fulfilled when John quoted Jesus saying: “I am the Alpha and the Omega, theBeginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty” (Rev 1:8). Thus, the full deity of Christ Jesus is revealed. John writes of the divinity of Christ in, at least, seven places in his Gospel. These seven declarations of Jesus’ deity are listed here for the reader’s consideration.

1:1-3, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.”

1:14 “And the Word (which is God, see v1) was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” ∼ First parenthesis mine.

8:24 “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” ∼ The word “he” is not part of the Grk text, and is, therefore, an interpolation. Jesus actually said: “Unless you all believe I am the I AM you will die in your sins.”

8:58 “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.” ∼ Here, again, if words mean anything at all, Jesus is saying He is the I AM that spoke to Moses from the bush (Ge 3:14).

10:30 “I and my Father are one.” ∼ The Jews understood Him to be saying that He was homoousios (same as) the Father ontologically. They were so scandalized by this statement that they pick up stones to stone Him “because that thou, being a man, makest thyself God,” they said.

14:8-9 “Philip said to Him, “Lord, show us the Father, and it is sufficient for us.” Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? (NKJV)

20:28 “And Thomas answered and said to Him, “My Lord and my God!””

There is much more that can (and no doubt should) be said concerning the Fourth Gospel; but, we must leave it here, for the moment. We are prayerful that your interest in this unique Gospel has been excited, and that you will study it for all it is worth.

Apostolically Speaking

☩ Mar David Ignatius

Monarchian Church At Megiddo—Early Third Century

Archeology Establishes Monarchianism as the Original Christian Orthodoxy (Monarchian Church At Megiddo—Early Third Century)

Excerpted From the Author's Book entitled "Godhead Theology"

Mosaic on the floor of the third century Christian Chruch at Megiddo, Israel. The use of fish instead of the cross as the Christian symbol, the mosaic design, along with pottery ramnants, dates the site to the early 3rd century.

November 6th, 2005 the Associated Press reported on the discovery of a third century Christian church unearthed in Northern Israel in a town called Megiddo. As a construction crew was excavating for an addition to the Megiddo prison, workers uncovered a large tile floor with beautiful mosaics intact. A number of inlaid inscriptions were found in the tile. Further excavating discovered the walls of the church within a Roman compound. This may very well be the earliest church building found in the world, but surely in Palestine. The early date of the first half of the third century (A.D. 200-250) is established by the pottery remnants found there and the style of the Greek writing in the mosaics. Plus, the beautiful fish mosaic that is the centerpiece of one of the two tile floors predate the use of the cross as the major Christian symbol; so, the fish (instead of the cross) symbol indicates an early date, indeed. Also, the “table” (mentioned in one of the inlaid mosaic inscriptions) as a memorial, instead of an altar, likewise speaks of a very early Christian custom.

The Inscription reads: “Akeptous, the God-loving, offered this table for the God, Himself, Jesus Christ, as a remembrance.”

   This discovery is important to Christianity in a number of ways. Most importantly, however, is the inscription dedicating  the “table” as a tribute to Jesus, “Akeptous, the God-loving, offered this table for the God Jesus Christ, as a remembrance.” This inscription (calling Jesus God) discredits all who deny that Jesus was worshipped as God before the Council of Nicæa (A.D. 325, 4th century). Skeptics often claim that the Christian doctrine of the deity of Jesus was not “invented” until that time. Now, the discovery of an early (A.D. 200-250) third century church in Megiddo, Israel whose worshippers worshipped Jesus as “the God” discredits that claim. One should observe, further, that the “table” was dedicated to but one God (whom the worshippers recognized as Jesus), and not to the Father, Son and Holy Spirit; as would have been expected if the worshippers were Trinitarians. Nor was the dedication to the Father, or the Son of God, which would have allowed the congregates to have been Subordinationists. All the evidence points to this being a Monarchian church.

Along with the style of Greek writing used in the inscriptions, ancient geometric patterns in the mosaics and the depiction of fish, rather than the cross, indicate that the church predates the fourth century, The church’s location, not far from the spot where the New Testament says the final battle between good and evil will take place (Armageddon), also makes sense since a Christian bishop was active in the area at the time, and a church located on this spot would have been very logical.

Megiddo would have most likely been under the jurisdiction of the bishop of Jerusalem or Caesarea Maritima. According to the Apostolic Constitutions the first Bishop of Caesarea was Zacchaeus the Publican, followed by Cornelius (possibly Cornelius the Centurion) and Theophilus (possibly the addressee of the Gospel of Luke). The first bishops considered historic-ally attested are those mentioned by the early church historian Eusebius of Caesarea, himself a bishop of the see in the 4th century. He speaks of a Theophilus who was bishop in the 10th year of Commodus (c. 189), of a Theoctistus (216–258), a short-lived Domnus and a Theotecnus, and an Agapius (?–306). Among the participants in the Synod of Ancyra in 314 was a bishop of Caesarea named Agricolaus.

So, according to the historical lists of bishops the bishop of Jerusalem during the first half of the third century was Alexander, and of Caesarea was Theotistus. The church in Megiddo was in the jurisdiction of one, or both of these bishops. This brings an interesting situation into view. This was the time period of Origen. Some of his reputed teachings, such as the pre-existence of souls, the final reconciliation of all creatures, including, perhaps, even, the devil (apocatastasis), and the subordination of the Son of God to God the Father, later became controversial among Christian theologians. According to Origen, the mediator between God and the world, through whom the world was made, is the Logos (Fisher). Here, we see Platonic, Alexandria Jewish thought. Origen believed that the Logos was personal and without beginning. Yet in Origen’s idea, the Father is the fountainhead of deity. The Father, moreover, is God as He is, in and of Himself; the Father is “God” with the article affixed to the term.  Origen taught that Jesus was “another substance or essence” from the Father. In one place Origen calls Jesus “the most ancient of all creatures.”

 Fisher makes the observation that Origen was “solicitous to fend off the monarchian inference of the identity of the Father with the Son.” That Origen was received by both bishops Alexander of Jerusalem and Theotistus of Caesarea (in fact Origen spent considerable time under the jurisdiction of these two bishops) during the first half of the third century is interesting, in that the Megiddo Church is surely a Monarchian congregation that recognized Jesus as “the God Himself.”


Peace to your houses;
☩ Mar David Ignatius

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.

Order your personal copy at:

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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