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Jonathan Edwards on the Nation of Israel as a Type of the Church

January 21, 2011 14 comments

Gary Crampton included a quote from Jonathan Edwards in his book “From Paedobaptism to Credobaptism” regarding the status of the nation of Israel as a type of the church, the Israel of God (rather than equivalent to it). Crampton quoted the following:

That nation was a typical nation. There was then literally a land, which was a type of heaven, the true dwelling-place of God; and an external city, which was a type of the spiritual city of God; an external temple of God, which was a type of his spiritual temple. So there was an external people and family of God, by carnal generation, which was a type of his spiritual progeny. And the covenant by which they were made a people of God, was a type of the covenant of grace; and so is sometimes represented as a marriage-covenant. God, agreeably to the nature of that dispensation, showed a great regard to external and carnal things in those days, as types of spiritual things. What a great regard God did show then to external qualifications for privileges and services, appears in this, that there is ten times so much said in the books of Moses about such qualifications in the institutions of the passover and tabernacle services, as about any moral qualifications whatsoever. And so much were such typical qualifications insisted on, that even by the law of Moses, the congregation of the Lord, or church of visible worshippers of God, and the number of public professors of the true religion who were visible saints, were not the same. Some were of the latter, that were not of the former; as the eunuchs, who were excluded the congregation, though never so externally religious, yea truly pious; and so also bastards, &c.

In looking up the quote in its context, I found an extended argument from Edwards on this subject. He was responding to the Halfway Covenant, specifically over the issue of the Lord’s Supper. The Halfway Covenant argued that people could be members of the church and participate in the Lord’s Supper even if they did not profess saving faith, so long as they are moral people. Edwards considers several arguments made by proponents of the Halfway Covenant. Their second argument is as follows:

Visible saintship in the scripture sense cannot be the same with that which has been supposed and insisted on [those who profess saving faith], because Israel of old were called God’s people, when it is certain the greater part of them were far from having any such visible holiness as this. Thus the ten tribes were called God’s people, Hos. iv. 6.. after they had revolted from the true worship of God, and had obstinately continued in their idolatrous worship at Bethel and Dan for about two hundred and fifty years, and were at that time, a little before their captivity especially, in the height of their wickedness. So the Jews are called God’s people, in Ezek. xxxvi. 20.. and other places, at the time of their captivity in Babylon, a time when most of them were abandoned to all kinds of the most horrid and open impieties, as the prophets frequently represent. Now it is certain, that the people at that time were not called God’s people because of any visibility of true piety to the eye of reason or of a rational charity, because most of them were grossly wicked, and declared their sin as Sodom. And in the same manner wherein the Jews of old were God’s people, are the members of the visible christian Gentile church God’s people; for they are spoken of as graffed into the same olive-tree, from whence the former were broken off by unbelief.

It is very interesting how Edwards responds to this objection, because it is exactly how Charles Hodge responded to the same problem (see here), and because his answer strikes against classic reformed covenant theology (ie Berkhof: “After the exodus the people of Israel were not only organized into a nation, but were also constituted the Church of God… the whole nation constituted the Church…In essence Israel constituted the Church of God in the Old Testament, though its external institution differed vastly from that of the Church in the New Testament” ST, 570-72, BoT). Edwards reasons:

  1. The argument proves too much, because if the nation of Israel was equivalent to the church, then we should admit any and all people into the church, even if they are completely immoral.
  2. “God’s people” and “Israel” are words that have a diversity of meaning.
    1. The nation of Israel were “God’s people” because they were adopted according to their bloodline; while Christians are “God’s people” because of their faith and spiritual adoption, etc.
    2. The nation became God’s outward covenant people in distinction from other nations because of God’s covenant with Abraham. That covenant was in essence the covenant of grace, “but yet that covenant with the patriarchs contained other things that were appendages to that everlasting covenant of grace; promises of lesser matters, subservient to the grand promise of the future seed, and typical of things appertaining to him.”
    3. Why did God set apart a particular bloodline as His people?
      1. To prepare for the coming of the Messiah from their bloodline by walling them off in separation.
      2. God used a typical nation with many types and shadows to teach us about his spiritual kingdom (to be later revealed).
      3. To have a purpose for them even to the end of time: “God’s covenant with Abraham is in some sense in force with respect to that people, and reaches them even to this day; and yet surely they are not God’s Covenant people, in the sense that visible Christians are.”

Answ. 1. The argument proves too much, and therefore nothing at all. Those whom I oppose in this controversy, will in effect as much oppose themselves in it, as me. The objection, if it has any force, equally militates against their and my notion of visible saintship. For those Jews, which it is alleged were called God’s people, and yet were so notoriously, openly, and obstinately wicked, had neither any visibility of true piety, nor yet of that moral sincerity in the profession and duties of the true religion, which the opponents themselves suppose to be requisite in order to a proper visible holiness, and a due admission to the privileges and ordinances of the church of God. None will pretend, that these obstinate idolaters and impious wretches had those qualifications which are now requisite in order to an admission to the christian sacraments. And therefore to what purpose can they bring this objection? which, if it proves any thing, overthrows my scheme and their own both together, and both in an equally effectual manner. And not only so, but will thoroughly destroy the schemes of all protestants through the world, concerning the qualifications of the subjects of christian ordinances. And therefore the support of what I have laid down against those whom I oppose in this controversy, requires no further answer to this objection. Nevertheless, for greater satisfaction, I would here observe further:

2. That such appellations as God’s people, God’s Israel, and some other like phrases, are used and applied in Scripture with considerable diversity of intention. Thus, we have a plain distinction between the house of Israel and the house of Israel, in Ezek. xx. 38-40.. By the house of Israel in the 39th verse is meant literally the nation or family of Israel; but by the house of Israel in the 40th verse seems to be intended the spiritual house, the body of God’s visible saints, that should attend the ordinances of his public worship in gospel—times. So likewise there is a distinction made between the house of Israel, and God’s disciples who should profess and visibly adhere to his law and testimony, in Isa. viii. 14-17.. And though the whole nation of the Jews are often called God’s people in those degenerate times wherein the prophets were sent to reprove them, yet at the same time they are charged as falsely calling themselves of the holy city, Isa. xlviii. 2.. And God often tells them, they are rather to be reckoned among aliens, and as children of the Ethiopians, or posterity of the ancient Canaanites, on account of their grossly wicked and scandalous behaviour. See Amos ix. 7, &c.. Ezek. xvi. 2, 3, &c. verse 45, &c.. Isa. i. 10..

It is evident that God sometimes, according to the methods of his marvellous mercy and long-suffering towards mankind, has a merciful respect to a degenerate church, become exceeding corrupt, and constituted of members who have not those qualifications which ought to be insisted on. God continues still to have respect to them so far as not utterly to forsake them, or wholly to deny his confirmation of and blessing on their administrations. And not being utterly renounced of God, their administrations are to be looked upon as in some respect valid, and the society as in some sort a people or church of God. This was the case with the church of Rome, at least till the Reformation and council of Trent; for till then we must own their baptisms and ordinations to be valid.—The church that the pope sits in, is called, The temple of God, 2 Thess. ii. 4..

And with regard to the people of Israel, it is very manifest, that something diverse is oftentimes intended by that nation being God’s people, from their being visible saints, visibly holy, or having those qualifications which are requisite in order to a due admission to the ecclesiastical privileges of such. That nation, that family of Israel according to the flesh, and with regard to that external and carnal qualification, were in some sense adopted by God to be his peculiar people, and his covenant people. This is not only evident by what has been already observed, but also indisputably manifest from Rom. ix. 3, 4, 5. “I have great heaviness and continual sorrow of heart; for I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh, who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers; and of whom, as concerning the flesh, Christ came.” It is to be noted, that the privileges here mentioned are spoken of as belonging to the Jews, not now as visible saints, not as professors of the true religion, not as members of the visible church of Christ; but only as people of such a nation, such a blood, such an external and carnal relation to the patriarchs their ancestors, Israelites according to the flesh. For the apostle is speaking here of the unbelieving Jews, professed unbelievers, that were out of the christian church, and open visible enemies to it, and such as had no right to the external privileges of Christ’s people. So, in Rom. xi. 28, 29.. this apostle speaks of the same unbelieving Jews, as in some respect an elect people, and interested in the calling, promises, and covenants God formerly gave to their forefathers, and as still beloved for their sakes. Rom. xi. 28, 29.“As concerning the gospel, they are enemies for your sake; but as touching the election, they are beloved for the fathers’ sakes: for the gifts and calling of God are without repentance.” These things are not privileges belonging to the Jews now as a people of the right religion, or in the true church of visible worshippers of God; but as a people of such a pedigree or blood; and that even after the ceasing of the Mosaic administration. But there were privileges more especially belonging to them under the Old Testament: they were a family that God had chosen in distinction from all others, to show special favour to above all other nations. It was manifestly agreeable to God’s design to constitute things so under the Old Testament, that the means of grace and spiritual privileges and blessings should be—though not wholly, yet in a great measure—confined to a particular family, much more than those privileges and blessings are confined to any posterity or blood now under the gospel. God purposely by these favours distinguished that nation not only from those who were not professed worshippers of the true God, but also in a great measure from other nations, by a constituted wall of separation. This was not merely a wall between professors and non-professors, but between nation and nations. God, if he pleases, may by his sovereignty annex his blessing, and in some measure fix it, for his own reasons, to a particular blood, as well as to a particular place or spot of ground, to a certain building, to a particular heap of stones, or altar of brass, to particular garments, and other external things. And it is evident, that he actually did affix his blessing to that particular external family of Jacob, very much as he did to the city Jerusalem, where he chose to place his name, and to mount Zion where he commanded the blessing. God did not so affix his blessing to Jerusalem or mount Zion, as to limit himself, either by confining the blessing wholly to that place, never to bestow it elsewhere; nor by obliging himself always to bestow it on those that sought him there; nor yet obliging himself never to withdraw his blessing from thence, by forsaking his dwelling-place there, and leaving it to be a common or profane place. But he was pleased to make it the seat of his blessing in a peculiar manner, in great distinction from other places. In like manner did he fix his blessing to the progeny of Jacob. It was a family which he delighted in, and which he blessed in a peculiar manner, and to which in a great measure he confined the blessing; but not so as to limit himself, or so as to oblige himself to bestow it on all of that blood, or not to bestow it on others that were not of that blood. He affixed his blessing both to the place and nation, by sovereign election, Psal. cxxxii. 13-15.. He annexed and fixed his blessing to both by covenant.

To that nation he fixed his blessing by his covenant with the patriarchs. Indeed the main thing, the substance and marrow of that covenant which God made with Abraham and the other patriarchs, was the covenant of grace, which is continued in these days of the gospel, and extends to all his spiritual seed, of the Gentiles as well as Jews: but yet that covenant with the patriarchs contained other things that were appendages to that everlasting covenant of grace; promises of lesser matters, subservient to the grand promise of the future seed, and typical of things appertaining to him. Such were those that annexed the blessing to the land of Canaan, and the progeny of Isaac and Jacob. Just so it was also as to the covenant God made with David. 2 Sam. vii.. and Psal. cxxxii.. If we consider that covenant with regard to its marrow and soul, it was the covenant of grace: but there were other subservient promises which were typical of its benefits; such were promises of blessings to the nation of Israel, of continuing the temporal crown to David’s posterity, and of fixing the blessing to Jerusalem or mount Zion, as the place which he chose to set his name there. And in this sense it was that the very family of Jacob were God’s people by covenant, and his chosen people; even when they were no visible saints, when they lived in idolatry, and made no profession of the true religion.

On the whole, it is evident that the very nation of Israel, not as visible saints, but as the progeny of Jacob according to the flesh, were in some respect a chosen people, a people of God, a covenant people, an holy nation; even as Jerusalem was a chosen city, the city of God, a holy city, and a city that God had engaged by covenant to dwell in.

Thus a sovereign and all-wise God was pleased to ordain things with respect to the nation of Israel. Perhaps we may not be able to give all the reasons of such a constitution; but some of them seem to be pretty manifest; as,

1. The great and main end of separating one particular nation from all others, as God did the nation of Israel, was to prepare the way for the coming of the Messiah. God’s covenant with Abraham and the other patriarchs implied that the Messiah should be of their blood, or their seed according to the flesh. And therefore it was requisite that their progeny according to the flesh should be fenced in by a wall of separation, and made God’s people. If the Messiah had been born of some of the professors of Abraham’s religion, but of some other nation, that religion being propagated from nation to nation, as it is now under the gospel, it would not have answered the covenant with Abraham, for the Messiah to have been born of Abraham’s seed only in this sense. The Messiah being by covenant so related to Jacob’s progeny according to the flesh, God was pleased, agreeable to the nature of such a covenant, to show great respect to that people on account of that external relation. Therefore the apostle mentions it as one great privilege, that of them according to the flesh Christ came, Rom. ix. 5.. As the introducing of the Messiah and his salvation and kingdom was the special design of all God’s dealings and peculiar dispensations towards that people, the natural result of this was, that great account should be made of their being of that nation, in God’s covenant dealings with them.

2. That nation was a typical nation. There was then literally a land, which was a type of heaven, the true dwelling-place of God; and an external city, which was a type of the spiritual city of God; an external temple of God, which was a type of his spiritual temple. So there was an external people and family of God, by carnal generation, which was a type of his spiritual progeny. And the covenant by which they were made a people of God, was a type of the covenant of grace; and so is sometimes represented as a marriage-covenant. God, agreeably to the nature of that dispensation, showed a great regard to external and carnal things in those days, as types of spiritual things. What a great regard God did show then to external qualifications for privileges and services, appears in this, that there is ten times so much said in the books of Moses about such qualifications in the institutions of the passover and tabernacle services, as about any moral qualifications whatsoever. And so much were such typical qualifications insisted on, that even by the law of Moses, the congregation of the Lord, or church of visible worshippers of God, and the number of public professors of the true religion who were visible saints, were not the same. Some were of the latter, that were not of the former; as the eunuchs, who were excluded the congregation, though never so externally religious, yea truly pious; and so also bastards, &c.

3. It was the sovereign pleasure of God to choose the posterity of Jacob according to the flesh, to reserve them for special favours to the end of time. And therefore they are still kept a distinct nation, being still reserved for distinguishing mercy in the latter day, when they shall be restored to the church of God. God is pleased in this way to testify his regard to their holy ancestors, and his regard to their external relation to Christ. Therefore the apostle still speaks of them as an elect nation, and beloved for the fathers’ sakes, even after they were broken off from the good olive by unbelief. God’s covenant with Abraham is in some sense in force with respect to that people, and reaches them even to this day; and yet surely they are not God’s Covenant people, in the sense that visible Christians are. See Lev. xxvi. 42..

If it be said, It was often foretold by the prophets, that in gospel-days other nations should be the people of God, as well as the nation of the Jews: and when Christ sent forth his apostles, he bid them go and disciple all nations.

I answer; By a common figure of speech the prevailing part of a nation are called the nation, and what is done to them is said to be done to the nation, and what is done by them is said to be done by that nation. And it is to be hoped, that the time is coming when the prevailing part of many nations, yea of every nation under heaven, will be regularly brought into the visible church of Christ. If by nations in these prophecies we understand any other than the prevailing part, and it be insisted on that we must understand it of all the people belonging to those nations; there never yet has been any nation in this sense regularly brought into the visible church of Christ, even according to the scheme of those whom I oppose. For there never yet has been a whole nation outwardly moral. And besides, what Mr. Blake says in his Treatise of the Covenant, page 238. may be applied here, and serve as an answer to this objection: “The prophecies of the Old Testament (says he) of the glory of the New-Testament times, are in Old-Testament phrases, by way of allusion to the worship of those times, set forth to us.” In Rev. xxi. 24.. nations are spoken of, as having an interest in the New Jerusalem, which yet is represented as perfectly pure, without the least degree of pollution and defilement, verse 27.. And as for the command to the apostles, to disciple all nations, it was a direction to them as to what they should attempt, not a prediction of what they should bring to pass in their day. For they never brought one-half of any one nation into the visible christian church, nor any at all in one-half of the nations in the world, it is very probable.

If it should be further objected, that it is an evidence that Gentile Christians are visible saints, according to the New-Testament notion of visible saintship, in the very same manner as the whole Jewish nation were till they were broken off by their obstinate rejection of the Messiah; that the Gentile Christians are represented as being grafted into the same olive, from whence the Jews were broken off by unbelief, Rom. xi. 17, &c.

I would inquire, What any one can intend by this objection? Whether it be this, viz. That we ought to insist on no higher or better qualifications, in admitting persons as members of the christian church, and to all its privileges, than the whole Jewish nation in Christ’s time possessed, till they had obstinately persisted in their rejection of him? If this is not intended, the objection is nothing to the purpose: or, if this be intended, neither then is it to the purpose of those with whom I have especially to do in this controversy, who hold orthodoxy, knowledge of the fundamental doctrines of religion, moral sincerity, and a good conversation, to be qualifications, which ought to be insisted on, in order to a visible church-state. For a very great part of those Jews were destitute of these qualifications; many of them were Sadducees, who denied a future state; others of them Herodians, who were occasional conformists with the Romans in their idolatries; the prevailing sect among them were Pharisees, who openly professed the false doctrine of justification by the works of the law and external privileges, that leaven of the Pharisees, which Christ warns his disciples to beware of. Many of them were scandalously ignorant, for their teachers had taken away the key of knowledge. Multitudes were grossly vicious, for it was a generation in which all manner of sin and wickedness prevailed.

I think that text in Rom. xi.. can be understood no otherwise, in any consistence with plain fact, than that the Gentile Christians succeeded the Jews, who had been, either in themselves or ancestors, the children of Abraham, with respect to a visible interest in the covenant of grace, until they were broken off from the church, and ceased to be visible saints by their open and obstinate unbelief. Indeed their ancestors had all been thus broken off from the church of visible saints; for every branch or family of the stock of Jacob had been in the church of visible saints, and each branch withered and failed through unbelief. This was the highest and most important sense, in which any of the Jews were externally the children of Abraham, and implied the greatest privileges. But there was another sense, in which the whole nation, including even those of them who were no visible saints, were his children, which (as has been shown) implied great privileges, wherein christian Gentiles do not succeed them, though they have additional ecclesiastical privileges, vastly beyond the Jews.

Whether I have succeeded, in rightly explaining these matters, or no, yet my failing in it is of no great importance with regard to the strength of the objection, that occasioned my attempting it; which was, that scandalously wicked men among the Jews are called God’s people, &c. The objection, as I observed, is as much against the scheme of those whom I oppose, as against my scheme; and therefore it as much concerns them, to find out some explanation of the matter, that shall show something else is intended by it, than their having the qualifications of visible saints, as it does me; and a failing in such an attempt as much affects and hurts their cause, as it does mine.

http://www.ccel.org/e/edwards/works1.x.vi.ii.html

International Fellowship of Christians and Jews

October 17, 2010 13 comments

I was reading the article in Christianity Today about Al Mohler tonight and saw an advertisement that kept popping up on the right side:

It’s from the International Fellowship of Christians and Jews. IFCJ was founded by a Rabbi in 1983 who makes roughly $1/2 million a year running the organization.

My interest here is to briefly look at the claims in the ads. The ads are found in Christianity Today, and they obviously work, otherwise IFCJ wouldn’t be wasting their money on Christianity Today ads. That means Christians believe the ads and act upon that belief by supporting the organization financially. But is there anything remotely biblical in these ads?

“Of course there is! Can’t you see all the quotations of Scripture in the ads?” Simply quoting Scripture is not the same thing as truthfully representing Scripture. Satan loves the words of Scripture (Gen 3:1, Matt 4:5, etc) – he just hates them in their proper context and meaning. So do the ads above accurately represent the teaching of the Word of God concerning the modern nation state Israel?

Common Concerns

First of all, before we even get to the quoted verses, let’s just step back and look at the organization. It’s purpose is:

“to promote understanding between Jews and Christians and build broad support for Israel and other shared concerns. Our ministry’s vision is that Jews and Christians will reverse their 2,000-year history of discord and replace it with a relationship marked by dialogue, respect and cooperation.”
http://www.ifcj.org/site/PageNavigator/eng/about/

The purpose is first and foremost to financially support the modern nation state Israel. One of the projects of IFCJ is called Stand for Israel:

Stand for Israel aims to engage people both spiritually and politically on behalf of Israel and the Jewish people by encouraging them to pray for Israel and teaching them to advocate for the Jewish state.
http://www.ifcj.org/site/PageNavigator/eng/about/current_projects

Secondarily it is to promote cooperation and understanding between Jews and Christians. But ask yourself, is one of these common, shared concerns Jesus Christ? No. Jews like Rabbi Yechiel Eckstein (founder) deny that Jesus Christ is the promised Messiah. They still await their Messiah. Of course, they also deny that Jesus is God. Interestingly, IFCJ has been rejected by many Jewish Rabbis who forbid their people to accept IFCJ funds because it promotes idolatry:

Groups that take money from the fund are flouting the Torah’s prohibition of idolatry, Rabbi Elyashiv said, and they even aid future [Christian] missionary activities and grant them legitimacy…Taking money from this fund is an “unclean” act
http://www.israelnationalnews.com/News/News.aspx/133972

So make no mistake, this organization is not an alliance of faith. It is an organization that seeks to establish fellowship between the body of Christ and the antichrist (1 John 2:22). God has warned us of such efforts: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (2 Cor 6:14). And if anyone objects “But they believe in the same God”, please go back and read the 1 John 2 reference. Verse 23 states “No one who denies the Son has the Father.” Meditate upon John 5:30-47 as well, specifically v38;42;46. Jews are as equally idolatrous, rebellious, and damned as the Muslims they hate. We are to have no fellowship with them. Our relationship to them must be as ambassadors of the gospel, ministers of reconciliation.

Who is Israel?

All of these ads prominently proclaim “Israel Needs Your Support“. But we must ask ourselves, who is Israel? Or rather, who does the Bible say is the true Israel?

Romans 9:6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.

Romans 2:28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Paul seems to be saying that there is a deeper meaning to the name Israel than simply the nation of Abraham’s physical descendants. Where is he getting this idea from? He clarifies in Galatians 3:

7 Know then that it is those of faith who are the sons of Abraham…28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

Throughout the Old Testament, Israel was identified as the physical descendants of Abraham who received the physical promise of the land of Canaan. But now with the fuller revelation of Jesus Christ, Paul is able to explain that the physical promise of land was only a shadow of the true promise made to Abraham: Christ. Therefore, Paul says that Israel, Abraham’s offspring, is actually Jesus Christ and His body. Christians are the Israel of God (Gal 6:16).

Scripture Quotations

Now let’s take a look at the verses these ads quote.

Isaiah 11:12 And He will lift up a (AC)standard for the nations
And (AD)assemble the banished ones of Israel,
And will gather the dispersed of Judah
From the four corners of the earth.

The IFCJ ad quotes this verse apparently because they believe the creation of the modern state of Israel in 1948 is the fulfillment of Isaiah 11:12. God will “assemble the banished ones of Israel” or as the ad translates it “Gathering the Jewish exiles from the four corners of the earth”. Financial contributions to IFCJ directly support this interpretation of Isaiah 11:12

Is it true that Freedom Flights are provided at no cost to Jews wishing to immigrate to Israel?
The airlines contracted by the Israeli government to provide these flights are commercial businesses that are paid for their services by the Jewish Agency for Israel (JAFI) and the Israeli government. JAFI, in turn, depends on organizations like The Fellowship to cover the cost of these flights, as well as other costs included in the aliyah (immigration) and klitah (resettlement) process. These include the cost of obtaining passports and travel documents, language and job training at absorption centers in Israel, and housing subsidies.
http://www.ifcj.org/site/PageNavigator/eng/about/about_faq/

But is that what Isaiah 11:12 is talking about? Go read the whole chapter (please, actually go read it – I’ll wait).

First of all, who is the shoot who will spring from the stem of Jesse (11:1)? The New Testament is abundantly clear it is Jesus Christ (Acts 13:23; Rev 5:5; 22:16; Rom 15:12).

Rabbi Yechiel Eckstein cannot claim the modern state of Israel is a fulfillment of Isaiah 11:12 unless he can identify someone in 1948 as the promised shoot of Jesse because verse 11 says that these Jewish exiles will be gathered “on that day” when the shoot springs up from the stem of Jesse.

Eckstein denies 11:1 refers to Jesus, so his interpretation is already wrong – but he can’t even identify any modern leader as the fulfillment of 11:1.

So if the IFCJ ad’s interpretation of 11:12 is wrong, what is the right interpretation? Is it prophesying Christ’s return when He will  supposedly re-establish the nation of Israel and rebuild a temple and gather the banished ethnic Jews from around the world? No. Paul makes it clear that Isaiah was prophesying about the body of Christ, about the gospel age, when all of God’s elect, Jew and Gentile, will be gathered from throughout the world (through the proclamation of the gospel, Rom 10) into one body: the Israel of God.

Romans 9:23 And He did so to make known (AS)the riches of His glory upon (AT)vessels of mercy, which He (AU)prepared beforehand for glory, 24even us, whom He also (AV)called, (AW)not from among Jews only, but also from among Gentiles. 25As He says also in Hosea,
(AX)I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’
AND HER WHO WAS NOT BELOVED, ‘BELOVED.'”
26(AY)AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’
THERE THEY SHALL BE CALLED SONS OF (AZ)THE LIVING GOD.”

27Isaiah cries out concerning Israel, “(BA)THOUGH THE NUMBER OF THE SONS OF ISRAEL BE (BB)LIKE THE SAND OF THE SEA, IT IS (BC)THE REMNANT THAT WILL BE SAVED;

The remnant are the elect (both Jew and Gentile) and the salvation spoken of in Isaiah is not physical salvation from physical exile from the physical land of Canaan/Palestine. The salvation spoken of is eternal spiritual salvation from spiritual exile from heaven and slavery to Satan. To claim Isaiah 11:12 was fulfilled in 1948 in the creation of the modern state of Israel is to deny the Gospel. Why are Christians giving this organization money?

Genesis 12:3

Next up is Genesis 12:3

1Now (A)the LORD said to Abram,
“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;
2And (B)I will make you a great nation,
And (C)I will bless you,
And make your name great;
And so (D)you shall be a blessing;
3And (E)I will bless those who bless you,
And the one who curses you I will curse
(F)And in you all the families of the earth will be blessed.

IFCJ quotes the verse as “All peoples on earth will be blessed through you.” Apparently they believe verse 3 means that we should financially support the modern state of Israel because we, and everyone, will be blessed by them. The modern state of Israel is a blessing to the world, and so we should support it, according to IFCJ.

But what does God say verse 3 means?

In his second sermon in the book of Acts, Peter said:

Acts 3:23 Moses said, ‘(AI)THE LORD GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED to everything He says to you. 23(AJ)And it will be that every (AK)soul that does not heed that prophet (AL)shall be utterly destroyed from among the people.’ 24“And likewise, (AM)all the prophets who have spoken, from Samuel and his successors onward, also announced these days. 25“It is you who are (AN)the sons of the prophets and of the (AO)covenant which God made with your fathers, saying to Abraham, ‘(AP)AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’ 26“For you (AQ)first, God (AR)raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.”

Peter, moved by the Holy Spirit (2 Peter 1:19-21), explained that the fulfillment of Genesis 12:3 was the gospel of Jesus Christ. All peoples of the earth will be blessed through Abraham because God will raise up His Servant, descended from Abraham, and will send Him to bless all peoples by commanding repentance and offering forgiveness.

Paul made this even more explicit in his letter to the Galatians:

Galatians 3:7 Therefore, be sure that (J)it is those who are of faith who are (K)sons of Abraham.8The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “(L)ALL THE NATIONS WILL BE BLESSED IN YOU.” 9So then (M)those who are of faith are blessed with Abraham, the believer. 10For as many as are of the works of the Law are under a curse; for it is written, “(N)CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM.”

11Now that (O)no one is justified by the Law before God is evident; for, “(P)THE RIGHTEOUS MAN SHALL LIVE BY FAITH.” 12However, the Law is not of faith; on the contrary, “(Q)HE WHO PRACTICES THEM SHALL LIVE BY THEM.” 13Christ (R)redeemed us from the curse of the Law, having become a curse for us–for it is written, “(S)CURSED IS EVERYONE WHO HANGS ON (T)A TREE”– 14in order that (U)in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we (V)would receive (W)the promise of the Spirit through faith.

It could not be any more clear. God said that the blessing of Genesis 12:3 is the gospel and that it is accomplished in Christ Jesus – not in the modern state of Israel. Why is a Christian magazine promoting a Jewish Rabbi’s denial of the gospel?

Psalm 122:6

Pray for the peace of Jerusalem:
“May they prosper who love you.

Just as we had to ask who Israel is, so now we must as where Jerusalem is. When there was a famine in Jerusalem during the first years of the church, did the Apostles instruct Christians to pray for the earthly city of Jerusalem? No, they were to pray for and financially support the saints (Christians) in Jerusalem. (How many of those who support IFCJ financially stop to consider that the modern state of Israel persecutes Palenstinian saints?!)

Are we to continue to pray for the earthly city of Jerusalem? Again, let us hear the definitive answer from the Word of God:

Galatians 4:21 Tell me, you who want to be under law, do you not (AA)listen to the law? 22For it is written that Abraham had two sons, (AB)one by the bondwoman and (AC)one by the free woman. 23But (AD)the son by the bondwoman was born according to the flesh, and (AE)the son by the free woman through the promise.24(AF)This is allegorically speaking, for these women are two covenants: one proceeding from (AG)Mount Sinai bearing children who are to be (AH)slaves; she is Hagar. 25Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26But (AI)the Jerusalem above is free; she is our mother.

27For it is written,
(AJ)REJOICE, BARREN WOMAN WHO DOES NOT BEAR;
BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR;
FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE
THAN OF THE ONE WHO HAS A HUSBAND.”

28And you brethren, (AK)like Isaac, are (AL)children of promise. 29But as at that time (AM)he who was born according to the flesh (AN)persecuted him who was born according to the Spirit, (AO)so it is now also.

30But what does the Scripture say?
(AP)CAST OUT THE BONDWOMAN AND HER SON,
FOR (AQ)THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR WITH THE SON OF THE FREE WOMAN.”

31So then, brethren, we are not children of a bondwoman, but of the free woman.

God the Holy Spirit explains that there were two Jerusalems: One stemming from the Mosaic Covenant – the earthly city of the earthly descendants of Abraham; the other stemming from the New Covenant – the heavenly city of the spiritual descendants of Abraham. God even goes so far as to explain that the earthly Jerusalem and her people have been “cast out”! To agree with IFCJ’s interpretation of Psalm 122:6 by financially supporting the organization and the modern state of Israel is to deny the explicit teaching of the Holy Spirit.

Revelation 21:1Then I saw(A) a new heaven and a new earth, for(B) the first heaven and the first earth had passed away, and the sea was no more. 2And I saw(C) the holy city,(D) new Jerusalem,(E) coming down out of heaven from God,(F) prepared(G) as a bride adorned for her husband. 3And I heard a loud voice from the throne saying, “Behold,(H) the dwelling place[a] of God is with man. He will(I) dwell with them, and they will be his people,[b] and God himself will be with them as their God.[c]4(J) He will wipe away every tear from their eyes, and(K) death shall be no more,(L) neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

5And(M) he who was seated on the throne said, “Behold, I(N) am making all things new.” Also he said, “Write this down, for(O) these words are trustworthy and true.” 6And he said to me,(P) “It is done!(Q) I am the Alpha and the Omega, the beginning and the end.(R) To the thirsty I will give from the spring of the water of life without payment. 7(S) The one who conquers will have this heritage, and(T) I will be his God and(U) he will be my son. 8(V) But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars,(W) their portion will be in(X) the lake that burns with fire and sulfur, which is(Y) the second death.”

22And(AQ) I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 23And the city(AR) has no need of sun or moon to shine on it, for(AS) the glory of God gives it light, and its lamp is the Lamb. 24By its light(AT) will the nations walk, and the kings of the earth(AU) will bring their glory into it, 25and(AV) its gates will never be shut by day—and(AW) there will be no night there. 26They will bring into it the glory and the honor of the nations. 27But(AX) nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s(AY) book of life.

Does that sound like the Jerusalem you hear about in the news today? The Jerusalem we are to pray for is the Jerusalem from above – the kingdom of God.

Breaking Down the Hostility Between Jew and Gentile

The stated purpose of IFCJ is to break down the 2,000 year wall of hostility between Jews and Christians – and yet the wall of hostility between Jews and Gentiles was already broken down 2,000 years ago.

Ephesians 2:11 Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— 12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to 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 us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility.

Jesus Christ is the only means of reconciliation. Fellowship is found in Christ alone. If Rabbi Yechiel Eckstein seeks peace with Christians, the only way to accomplish it is through Jesus Christ. Yet Eckstein refuses to repent of his idolatry. He refuses to acknowledge his guilt before God and cast himself upon the mercy of the Messiah. Instead, he promotes a false gospel of earthly hope and eternal torment.

Support of Christian Leaders

In light of this, I urge you to call Christians and Christian leaders who support IFCJ to repentance. James Dobson of Focus on the Family is an incredibly influential voice (who also appeared in my recent post about Mormons – not a good sign for his ability to discern truth from error). Here is what he has to say about IFCJ:

I’m aware of your own efforts to defend righteousness… it’s heartening to know that you and other members of the Jewish community are standing with us [Christians] in striving to defend biblical truths.

Dr. James C. Dobson
Founder and Chairman, Focus on the Family

How can Dr. Dobson applaud Eckstein’s denial of the gospel as “biblical truth”??

Wailing Wall

Finally, you can see in the ad above a picture of the Wailing Wall in Jerusalem. It is located at the foot of the western side of the Temple Mount.

According to the Tanakh, Solomon’s Temple was built atop the Temple Mount in the 10th century BCE and destroyed by the Babylonians in 586 BCE. The Second Temple was completed and dedicated in 516 BCE. In around 19 BCE Herod the Great began a massive expansion project on the Temple Mount. He artificially expanded the area which resulted in an enlarged platform. Today’s Western Wall formed part of the retaining perimeter wall of this platform. Herod’s Temple was destroyed by the Roman Empire, along with the rest of Jerusalem, in 70 CE during the First Jewish-Roman War.
http://en.wikipedia.org/wiki/Western_Wall

The destruction of the temple in AD70 was God’s judgment upon the nation of Israel. We read in Galatians 3 that the Jerusalem below, the son of the slave woman, was to be cast off – and she was. The Mosaic Covenant was a conditional covenant. Israel would remain in the land of Canaan only if they obeyed God’s statutes and ordinances. They did not, and as a result, they were cut off. God spoke of this:

Jeremiah 11:1 The word that came to Jeremiah from the Lord: 2 “Hear the words of this covenant, and speak to the men of Judah and the inhabitants of Jerusalem. 3 You shall say to them, Thus says the Lord, the God of Israel: Cursed be the man who does not hear the words of this covenant 4 that I commanded your fathers when I brought them out of the land of Egypt, from the iron furnace, saying, Listen to my voice, and do all that I command you. So shall you be my people, and I will be your God, 5 that I may confirm the oath that I swore to your fathers, to give them a land flowing with milk and honey, as at this day.” Then I answered, “So be it, Lord.”

6 And the Lord said to me, “Proclaim all these words in the cities of Judah and in the streets of Jerusalem: Hear the words of this covenant and do them. 7 For I solemnly warned your fathers when I brought them up out of the land of Egypt, warning them persistently, even to this day, saying, Obey my voice. 8 Yet they did not obey or incline their ear, but everyone walked in the stubbornness of his evil heart. Therefore I brought upon them all the words of this covenant, which I commanded them to do, but they did not.”

9 Again the Lord said to me, “A conspiracy exists among the men of Judah and the inhabitants of Jerusalem. 10 They have turned back to the iniquities of their forefathers, who refused to hear my words. They have gone after other gods to serve them. The house of Israel and the house of Judah have broken my covenant that I made with their fathers. 11 Therefore, thus says the Lord, Behold, I am bringing disaster upon them that they cannot escape. Though they cry to me, I will not listen to them. 12 Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to whom they make offerings, but they cannot save them in the time of their trouble. 13 For your gods have become as many as your cities, O Judah, and as many as the streets of Jerusalem are the altars you have set up to shame, altars to make offerings to Baal.

14 “Therefore do not pray for this people, or lift up a cry or prayer on their behalf, for I will not listen when they call to me in the time of their trouble. 15 What right has my beloved in my house, when she has done many vile deeds? Can even sacrificial flesh avert your doom? Can you then exult? 16 The Lord once called you ‘a green olive tree, beautiful with good fruit.’ But with the roar of a great tempest he will set fire to it, and its branches will be consumed. 17 The Lord of hosts, who planted you, has decreed disaster against you, because of the evil that the house of Israel and the house of Judah have done, provoking me to anger by making offerings to Baal.”

Though the earthly Jerusalem was destroyed because of a broken covenant, hope remains because of an unbreakable covenant:

Hebrews 8:1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent that the Lord set up, not man. 3 For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” 6 But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion to look for a second.

8 For he finds fault with them when he says:

“Behold, the days are coming, declares the Lord,
when I will establish a new covenant with the house of Israel
and with the house of Judah,
9 not like the covenant that I made with their fathers
on the day when I took them by the hand to bring them out of the land of Egypt.
For they did not continue in my covenant,
and so I showed no concern for them, declares the Lord.
10 For this is the covenant that I will make with the house of Israel
after those days, declares the Lord:
I will put my laws into their minds,
and write them on their hearts,
and I will be their God,
and they shall be my people.
11 And they shall not teach, each one his neighbor
and each one his brother, saying, ‘Know the Lord,’
for they shall all know me,
from the least of them to the greatest.
12 For I will be merciful toward their iniquities,
and I will remember their sins no more.”

13 In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.