Session 12 - Biblical Survey of Messianic Ecclesiology

7/29/2019 Session 12 - Biblical Survey of Messianic Ecclesiology

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APOSTOLICMISSIONSSCHOOL BIBLICAL THEOLOGYOFMISSION

Session 12: Biblical Survey of Messianic Ecclesiology

I. INTRODUCTION: DEFINITION OF THEEKKLESIA

A. Ecclesiology is simply the knowledge or study of the church (Gk. ekklsia). The initial

difficulty with this definition involves the definition of churchthat is, what is the ekklsia?Historically, interpretation of the ekklsia has been bound within a Christonaturalistic

worldview. Thus, the ekklsia is composed of those who are the supernatural (or spiritual)

people of God, while Israel is composed of those who are the natural (or physical) people ofGod. This has produced two basic interpretations:

2. Replacement Theology

a. Classically the Church (Catholic, Orthodox and Protestant) has viewed itself as the

new Israel, the inheritors of the promises and covenants made with the patriarchs.Since the Church is the Kingdom of God (or the manifestation thereof), which waspromised in the Old Testament and which Jesus began to establish at his coming, it

logically replaces Israel in Gods redemptive plan.1

b. Logically, however, Israel was never really part of redemptive history in the first

place, since it was only a type of the Church to come (which is now the prophesied

Kingdom). It was the physical representation of the spiritual principles that theChurch/Kingdom would later embody.

3. Dispensational Theology

a. In the 19th century, however, dispensationalism began as a movement with one of its

primary distinctives being a sharp division between the Church and Israel.2 God has

1 Though some may object to such a sweeping generalization, I believe Roman Catholicism, Eastern Orthodoxy, and the

various denominations of Protestantism all generally believe the Church has replaced Israel in redemptive historyif not in theory,

definitely in practice. This is based on the overarching view of salvation ending in heaven, which is assumed to be the domain of

the Church, since Israel was promised things relating to the earth (cf. Gen. 17:8; Deut. 30:5; 2 Sam. 7:16; etc.)2 Others including the dividing of biblical history into seven periods (or dispensations) of Gods administration of grace to

humanity, the pretribulational rapture of the church into heaven, a future literal fulfillment of OT prophecies concerning Israel, and the

church age as a parenthesis (or intercalation) inserted into redemptive history when the Jews rejected Gods Messiah. The mostextensive dispensationalist systematic theology is by the first president of Dallas Theological Seminary, Lewis Sperry Chafer,

Systematic Theology, 7 Vols. (Dallas: Dallas Seminary Press, 1947-48).

Dispensationalism began in the 1830s in the Plymouth Brethren movement with the writings of John N. Darby (1800-1882)

in Great Britain. It spread to North America organically until its adoption by evangelist Dwight L. Moody (1837-1872) and lawyer

Cyrus I. Scofield (1843-1921), who published the widely read Scofield Reference Bible (1909), which became the leading Bible used

by independent Evangelicals and Fundamentalists in the U.S. for the next sixty years. Scofield in turn mentored a young man, Lewis

S. Chafer (1871-1952), from 1903 until his death in 1921, who later moved to Dallas, TX and founded Dallas Theological Seminary in1924, which has become the flagship of Dispensationalism in America.

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BIBLICAL THEOLOGYOFMISSIONSession 12: Biblical Survey of Messianic Ecclesiology Page 2

two different redemptive programs and thus two different redeemed peoples.3 Israel

is the earthly people who will receive the earthly blessings (which await a futurefulfillment), while the Church is the heavenly people who will receive the

heavenly blessings (which will be fulfilled in heaven).4 This will be fully seen in

the millennium, when the Church reigns in heaven, while Jesus fulfills the promisesto Israel on the earth.5

b. According to dispensationalists, the church did not exist in the Old Testament and didnot begin until the Day of Pentecost (Acts 2). Accordingly, the Old Testament

promises to Israel cannot be fulfilled in the Church, and thus there must be two

redemptive plans in Gods economy (which is ultimately based on the foundation ofmetaphysical dualism), which logically results in a soteriological parenthesis, or

intercalation, in the redemptive plan of God.6

4. Ultimately, replacement and dispensational theology are cousins within the same

theological family of Christonaturalismboth ending in the same destruction of thenatural realm and the supplanting of Israels destiny in the Messianic Kingdom with the

Churchs destiny in heaven. Since the Millennial Kingdom is but a 1000 year delay ofIsraels destruction, dispensationalism could be simplistically labeled delayed

replacement theology.

5. Latent in both theologies is thegenesis of the Church in the New Testament. It is

variously seen as beginning at Pentecost or the some event in the life, death, resurrection,

or ascension of Jesus. However, the ekklsia is a reality clearly assumed from the OldTestament, which carries over into the New Testament.

3 Central in the purpose of the present age in the premillennial view is the formation of the church, the body of Christ, out ofbelievers in the gospel. This body of believers is quite distinct from Israel in the Old Testament and is not simply a revamped

Judaism. The truth regarding the church as the body of Christ is declared to be a mystery, that is, a truth not revealed in the Old

Testament. Composed of Jew and Gentile on an equal basis, and resting on New Testament promises of grace and salvation in Christ,

the new entity is a new creation of God, formed by the baptism of the Holy Spirit, indwelt by the Spirit of God, united to Christ as thehuman body is united to its head. The main body of premillenarians regard the church as being at Pentecost, having its program and

formation in the present age, and a prophetic future all its own, not to e confused with Israel or Old Testament saints. [John F.

Walvoord, The Millennial Kingdom (Grand Rapids: Zondervan, 1959), 134-135.]

Only Dispensationalism clearly sees a distinctive future for ethnic Israel as a nation. [John S. Feinberg, Systems of

Discontinuity, in Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testaments, ed. John S.

Feinberg (Wheaton: Crossway, 1988), 83.]4 See Chafer, Systematic Theology, 4:45-53.5 This view has been significantly modified by progressive dispensationalists, such as Craig Blaising, Darrell Bock, and

Robert Saucy, etc., who argue for a progressive relationship between dispensations and more continuity between Israel and theChurch. However, progressive dispensationalists do not equate the church as Israel in this age, and they still see a future distinct

identity and function for ethnic Israel in the coming millennial kingdom [e.g. Craig A. Blaising and Darrell L. Bock,Progressive

Dispensationalism (Wheaton: Victor, 1993), 49.].6 The ultimate proof of the teaching that the present age is a parenthesis is in thepositive revelation concerning the church

as the body of Christ, the study of which will be undertaken next. The evidence for a parenthesis in the present age interrupting Gods

predicted program for Jew and Gentile as revealed in the Old Testament is extensive, however. The evidence if interpreted literally

leads inevitably to the parenthesis doctrine. The kingdom predictions of the Old Testament do not conform to the pattern of thispresent age. [John F. Walvoord, The Millennial Kingdom (Grand Rapids: Zondervan, 1959), 230; emphasis added.]



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A. Within a Messianic framework, redemption and salvation are found in Messiah alone, Old

Testament and New. The redeemed are one peoplethose who believe in MessiahOldTestament and New. Therefore, the Church is simply the assembly ofmessianic believers, Old

Testament and New.7 This is reflected in the great cloud of witnesses (Heb. 12:1) that reaches

back to the earliest days of the Old Testament, whom together with the New Testament believerscompose the ekklsia.

These (Abel > prophets) were all commended for their faith (in Messiah, cf. 10:37f), yet none

of them received what had been promised. 40 God had planned something better for us so that

only together with us (same faith, hope and destiny) would they be made perfect. 12:1 Therefore,

since we are surrounded by such a great cloud of witnesses (to faith in Messiah), let us throw

off everything that hinders and the sin that so easily entangles (NIVHebrews 11:39-12:1)

6. The Greek word, ekklsia, is a generic word meaning church, congregation; assembly,gathering (of religious, political, or unofficial groups) (UBS).

evkklhsi,a ekklesia {ek-klay-see'-ah}Meaning: 1) a gathering of citizens called out from their homes into some publicplace, an assembly 1a) an assembly of the people convened at the public place of the

council for the purpose of deliberating 1b) the assembly of the Israelites 1c) any

gathering or throng of men assembled by chance, tumultuously 1d) in a Christiansense 1d1) an assembly of Christians gathered for worship in a religious meeting

Origin: from a compound of 1537 [Gk. ek, from out of] and a derivative of 2564

Gk. kaleo, to call]; TDNT - 3:501,394; n fUsage: AV - church 115, assembly 3; 118

Then Saul sent messengers to take David, and when they saw the company (Gk.ekklsia, LXX, group NKJV/NIV/NLT) of the prophets prophesying they also

prophesied. (ESV1 Samuel 19:20)

Now some (in Ephesus) cried out one thing, some another, for the assembly (Gk.

ekklsia) was in confusion, and most of them did not know why they had come

together. (ESVActs 19:32)

7 The church is the community of all true believers for all time. This definition understands the church to be made of all

those who are truly saved that must include all true believers for all time, both believers in the New Testament age and believers in

the Old Testament age as well both the usage of the term church in Scripture and the fact that throughout Scripture God has

always called his people to assemble to worship himself, indicate that it is appropriate to think of the church as constituting all the

people of God for all time, both Old Testament believers and New Testament believers. [Wayne Grudem, Systematic Theology: AnIntroduction to Biblical Doctrine, (Grand Rapids: Zondervan, 1994), 853-854.]



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a. It is used 114 times in the NT, generally referring to the gathering of believers in

Messiah.8 However, it is also used 77 times in the OT (LXX) to translate Hb. qhl,and edh, referring to the gathering, assembly or congregation of Israel.9

Remember the day you stood before the LORD your God at Horeb, when he said tome, "Assemble (Gk. ekklsiaz, LXX) the people before me to hear my words so that

they may learn to revere me as long as they live" (NIVDeuteronomy 4:10)

The LORD gave me two stone tablets inscribed by the finger of God. On them were

all the commandments the LORD proclaimed to you on the mountain out of the

fire, on the day of the assembly (Gk. ekklsia, LXX). (NIVDeuteronomy 9:10)

No one born of a forbidden marriage nor any of his descendants may enter the

assembly (Gk. ekklsia, LXX) of the LORD. (NIVDeuteronomy 23:2)

b. Since the Septuagint (LXX) was the Bible most used by the Apostles and early

Christians, it stands to reason that its use ofekklsia primarily informed theunderstanding of NT believers. This explains the use ofekklsia in the NT to speak

of Israel in the OT.

This is he (Moses), that was in the church (Gk. ekklsia, congregation ESV,NASB, NKJV; assembly NIV, NLT) in the wilderness with the angel which spake

to him in the mount Sinai, and with our fathers: who received the lively oracles to

give unto us. (KJVActs 7:38)

So Jesus is not ashamed to call them brothers. 12 He says, "I will declare yourname to my brothers; in the presence of the congregation (Gk. ekklsia, churchKJV)I will sing your praises." (cf. Ps. 22:22) (NIVHebrews 2:11-12)

7. Similarly, the Greek word,sunagg, is a common word meaning synagogue, Jewishplace of worship; congregation; assembly, meeting (for worship) (UBS).

sunagwgh,sunagoge {soon-ag-o-gay'}

8 Matt. 16:18; 18:17; Acts 5:11; 7:38; 8:1, 3; 9:31; 11:22, 26; 12:1, 5; 13:1; 14:23, 27; 15:3f, 22, 41; 16:5; 18:22; 19:32, 39f;20:17, 28; Rom. 16:1, 4f, 16, 23; 1 Cor. 1:2; 4:17; 6:4; 7:17; 10:32; 11:16, 18, 22; 12:28; 14:4f, 12, 19, 23, 28, 33ff; 15:9; 16:1, 19; 2

Cor. 1:1; 8:1, 18f, 23f; 11:8, 28; 12:13; Gal. 1:2, 13, 22; Eph. 1:22; 3:10, 21; 5:23ff, 27, 29, 32; Phil. 3:6; 4:15; Col. 1:18, 24; 4:15f; 1

Thess. 1:1; 2:14; 2 Thess. 1:1, 4; 1 Tim. 3:5, 15; 5:16; Phlm. 1:2; Heb. 2:12; 12:23; Jam. 5:14; 3 John 1:6, 9f; Rev. 1:4, 11, 20; 2:1, 7f,

11f, 17f, 23, 29; 3:1, 6f, 13f, 22; 22:16.9 Deut. 4:10; 9:10; 18:16; 23:1ff, 8; 31:30; Josh. 9:2; Judg. 20:2; 21:5, 8; 1 Sam. 17:47; 19:20; 1 Kgs 8:14, 22, 55, 65; 1 Chr.

13:2, 4; 28:2, 8; 29:1, 10, 20; 2 Chr. 1:3, 5; 6:3, 12f; 7:8; 10:3; 20:5, 14; 23:3; 28:14; 29:23, 28, 31f; 30:2, 4, 13, 17, 23ff; Ezra 2:64;

10:1, 8, 12, 14; Neh. 5:7, 13; 7:66; 8:2, 17; 13:1; Psa. 21:23, 26; 25:5, 12; 34:18; 39:10; 67:27; 88:6; 106:32; 149:1; Prov. 5:14; Job30:28; Mic. 2:5; Joel 2:16; Lam. 1:10.



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Meaning: 1) a bringing together, gathering (as of fruits), a contracting 2) in the NT,

an assembling together of men, an assembly of men 3) a [Jewish] synagogueOrigin: from (the reduplicated form of) 4863; TDNT - 7:798,1108; n f

Usage: AV - synagogue 55, congregation 1, assembly 1; 57

God Almighty bless you (Jacob) and make you fruitful and multiply you, that you

may become a company (Gk. sunagg, LXX; community NIV, assembly NKJV,multitude KJV) of peoples. (ESVGenesis 28:3; cf. 35:11)

Then the king of the South will march out in a rage and fight against the king of

the North, who will raise a large army (Gk. sunagg, LXX; multitude ESV,NASB, NKJV), but it will be defeated. (NIVDaniel 11:11)

a. It is used 57 times in the NT, generally referring to Jewish synagogues.10 However, itis used 299 times in the OT (LXX) interchangeably with ekklsia to translate Hb.

qhland edh, referring to the gathering, assembly or congregation of Israel.11

These words the LORD spoke to all your assembly (Gk. sunagg LXX) at the

mountain out of the midst of the fire, the cloud, and the thick darkness (ESV

Deuteronomy 5:22)

Take the staff, and assemble (Gk. ekklsiaz, LXX) the congregation (Gk. sunagg,

LXX), you and Aaron your brother, and tell the rock before their eyes to yield its

water. (ESVNumbers 20:8)

And when all Israel heard that Jeroboam had returned, they sent and called him tothe assembly (Gk. sunagg, LXX) and made him king over all Israel 21 WhenRehoboam came to Jerusalem, he assembled(Gk. ekklsiaz, LXX) all the house

(Gk. sunagg, LXX) of Judah and the tribe of Benjamin (ESV1 Kings 12:20-21)

Blow the trumpet in Zion; consecrate a fast; call a solemn assembly; 16 gather(Gk.

sunag, LXX) the people. Consecrate the congregation (Gk. ekklsia, LXX);

assemble (Gk. eklg, LXX) the elders; gather(Gk. sunag, LXX) the children, evennursing infants. (ESVJoel 2:15-17)

10 Matt. 4:23; 6:2, 5; 9:35; 10:17; 12:9; 13:54; 23:6, 34; Mark 1:21, 23, 29, 39; 3:1; 6:2; 12:39; 13:9; Luke 4:15f, 20, 28, 33,

38, 44; 6:6; 7:5; 8:41; 11:43; 12:11; 13:10; 20:46; 21:12; John 6:59; 18:20; Acts 6:9; 9:2, 20; 13:5, 14, 43; 14:1; 15:21; 17:1, 10, 17;18:4, 7, 19, 26; 19:8; 22:19; 24:12; 26:11; Jam. 2:2; Rev. 2:9; 3:9.

11 Gen. 1:9; 28:3; 35:11; 48:4; Exod. 12:3, 6, 19, 47; 16:1ff, 6, 9f, 22; 17:1; 23:16; 34:22, 31; 35:1, 4, 20; 38:22; 39:2; Lev.

4:13ff, 21; 8:3ff; 9:5; 10:3, 6, 17; 11:36; 16:5, 17, 33; 19:2; 22:18; 24:14, 16; Num. 1:2, 16, 18; 8:9, 20; 10:2f, 7; 13:26; 14:1f, 5, 7, 10

27, 35f; 15:14, 24ff, 33, 35f; 16:2f, 5f, 9, 11, 16, 19, 21f, 24, 26, 33; 17:7, 10, 12; 19:9, 20; 20:1f, 4, 6, 8, 10ff, 22, 25, 27, 29; 22:4;

25:6f; 26:2, 9f; 27:2f, 14, 16f, 19, 21f; 31:13, 16, 26f, 43; 32:2, 15; 35:12, 24f; Deut. 5:22; 33:4; Josh. 9:15, 18f, 21, 27; 18:1; 20:3, 9;

22:16f, 20, 30; Judg. 14:8; 20:1; 21:10, 13, 16; 1 Kgs 12:20f; 2 Chr. 5:6; Esth. 10:3; Psa. 7:8; 15:4; 21:17; 39:11; 61:9; 67:31; 73:2;

81:1; 85:14; 105:17f; 110:1; Prov. 5:14; 21:16; Job 8:17; Obad. 1:13; Zeph. 3:8; Zech. 9:12; Isa. 19:6; 22:6; 37:25; 56:8; Jer. 6:11;27:9; 33:17; 38:4, 13; 51:15; Ezek. 26:7; 27:27, 34; 32:22; 37:10; 38:4, 7, 13, 15; Dan. 8:25; 11:10ff.



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b. Thus, James is comfortable usingsunagginterchangeably with ekklsia to refer to

the assembly of believers in the Messiah and his coming Kingdom.

My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the

Lord of glory (cf. resurrection and Kingdom).2

For if a man wearing a gold ringand fine clothing comes into your assembly (Gk. sunagg), and a poor man in

shabby clothing also comes in 5 Listen, my beloved brothers, has not God chosen

those who are poor in the world to be rich in faith and heirs of the kingdom, which

he has promised to those who love him? (ESVJames 2:1-5)

8. Moreover, the Greek word,plthos, is also used to refer to the assembly of messianicbelievers. Thus, the term church is not generally a proper noun in the New Testament,

since multiple terms are used to designate the same reality.

And the congregation (Gk. plthos, multitude KJV/NKJV) of those who believed wereof one heart and soul; and not one of them claimed that anything belonging to him

was his own, but all things were common property to them. (NASBActs 4:32)

So the twelve summoned the congregation (Gk. plthos, multitude KJV/NKJV) of the

disciples and said, "It is not desirable for us to neglect the word of God in order to

serve tables." 5 The statement found approval with the whole congregation (Gk.plthos) (NASBActs 6:2-5)

The whole assembly (Gk. plthos) became silent as they listened to Barnabas and Paultelling about the miraculous signs and wonders God had done among the Gentiles

through them. (NIV

Acts 15:12)

The men were sent off(from the Jerusalem Council) and went down to Antioch, wherethey gathered(Gk. sunag) the church (Gk. plthos, congregation ESV, NASB)

together and delivered the letter. (NIVActs 15:30)

A. Throughout the Old Testament (LXX), the ekklsia andsunaggsimply refer to the assembly or

congregation of Israel, i.e. the Church of Israel (cf. ).

Then Moses spoke the words of this song until they were finished, in the ears of all the

assembly of Israel(Gk. ekklsias Isral, LXX) (ESV

Deuteronomy 31:30)

There was not a word of all that Moses commanded that Joshua did not read before all the

assembly of Israel(Gk. ekklsias huin Isral, LXX), and the women, and the little ones, and

the sojourners who lived among them. (ESVJoshua 8:35)



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Then the king turned around and blessed all the assembly of Israel(Gk. ekklsia Isral, LXX)

22 Solomon stood before the altar of the LORD in the presence of all the assembly of Israel

(Gk. ekklsias Isral, LXX) and spread out his hands toward heaven 55 And he stood and

blessed all the assembly of Israel(Gk. ekklsian Isral, LXX) with a loud voice, saying, 56

"Blessed be the LORD who has given rest to his people Israel" (

ESV

1 Kings 8:14-56)

And David said to all the assembly of Israel(Gk. ekklsia Isral, LXX), "If it seems good to you

and from the LORD our God, let us send abroad to our brothers" (ESV1 Chronicles 13:2)

Tell all the congregation of Israel(Gk. sunaggn huin Isral, LXX) that on the tenth day ofthis month every man shall take a (Passover) lamb without blemish, a male a year old the

whole assembly (Gk. plthos, LXX) of the congregation of Israel(Gk. sunaggs huin Isral,

LXX) shall kill their lambs at twilight. (ESVExodus 12:3-6)

If the whole congregation of Israel(Gk. sunagg Isral, LXX) sins unintentionally 14 theassembly (Gk. sunagg, LXX) shall offer a bull for a sin offering (ESVLeviticus 4:13-14)

And King Solomon and all the congregation of Israel(Gk. sunagg Isral, LXX), who had

assembled(Gk. episunag, LXX) before him, were before the ark (ESV2 Chronicles 5:6)

9. The Assembly of Israel is alternatively referred to as the assembly of the Lord (cf.

Num. 16:3; 20:4; Deut. 23:1ff, 8; 1 Chr. 28:8; Mic. 2:5) or the congregation of the Lord(cf. Num. 16:3; 20:4; 27:17; 31:16; Jos. 22:16f), since it is assumed that those within

Israel who respond to the Lord by assembly belong to the Lord and receive the blessings

of His covenants.

10. The Church is not a different entity from Israel, because the identity of the one is inherent

in the other. It always has been and always will be the Assembly ofIsrael.12 Thus, it is

not the Assembly contra Israel (cf. replacement theology), nor the Assembly versus Israe(cf. classical dispensationalism), nor the Assembly andIsrael (cf. progressive

dispensationalism).

11. The idea of the Church of Israel is universally assumed throughout the Old Testamentand is the only option of understanding in the New Testament before the outpouring of

the Holy Spirit on the Gentiles in Acts 10.

12 Note also the equivalent phrase congregation of Israel (Gk.sunagg IsralLXX): Ex. 12:19; Lev. 4:13; 22:18; 24:16;

Num. 16:9; Josh. 22:20, 30; 2 Chr. 5:6. Moreover, note the interesting LXX addition of the genitive huin, i.e. the congregation of

the sons of Israel (Ex. 12:3, 6, 47; 16:1f, 6, 9f; 17:1; 35:1, 4, 20; Lev. 16:17; Num. 1:2; 8:9, 20; 13:26; 14:5, 7; 15:25f, 33; 19:9; 25:6;26:2; Josh. 18:1).



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I tell you that you are Peter, and on this rock I will build my church (of Israel), and the

gates of Hades will not overcome it. (NIVMatthew 16:18)

If he refuses to listen to them, tell it to the church (of Israel); and if he refuses to listen

even to the church (of Israel), treat him as you would a pagan or a tax collector. (NIV

Matthew 18:17)

Great fear seized the whole church (of Israel) and all who heard about these events (ofAnanias and Sapphira). (NIVActs 5:11)

And there arose on that day a great persecution against the church (of Israel) in

Jerusalem 3 Saul was ravaging the church (of Israel), and entering house afterhouse, he dragged off men and women and committed them to prison. (ESVActs 8:1-3)

Then the church (of Israel) throughout Judea, Galilee and Samaria enjoyed a time ofpeace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers,

living in the fear of the Lord. (NIVActs 9:31)

12. Dichotomizing the Church and Israel inherently creates an overarching dichotomy in the

plan of salvation. If there are two entities to which God relates, makes promises, andfulfills promises, then there must be two plans of salvation which encapsulate those

relations.

13. it's a false theological endeavor to create something new at pentecost and juxtapose it to thepeople of God in the OT

14. i need to revamp "remnant" language. yes, remnant of israel is jewish. we gentiles are engraftedinto the church of israel. you and i are israelites, but not jewish (cf. eph 2:12-22). the church isisraelite, but not necessarily jewish, though it was strictly jewish in the ot and through acts 10 (inthe sense that gentiles became jewish through circumcision et al).

A. The ekklsia is simply the assumed continuance of the Old Testament people of the Most High

(Dan. 7:27), who will ultimately rule the world in the coming messianic age (cf. 1 Cor. 6:1-4).

They are those who have persevered with a repentant and believing heart and have been chosenfor inclusion and inheritance in the coming Kingdom.

Then the sovereignty, power and greatness of the kingdoms under the whole heaven will behanded over to the saints (Gk. hagios, LXX), the people of the Most High. Hiskingdom (i.e.

Messiahs, in co-governance of the world) will be an everlasting kingdom, and all rulers will

worship and obey him." (NIVDaniel 7:27)

When one of you has a grievance against another, does he dare go to law before the

unrighteous instead of the saints (Gk. hagios)? 2 Or do you not know that the saints will judge



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the world(under the leadership of Messiah)? And if the world is to be judged by you

(eschatologically), are you incompetent to try trivial cases (in this age)? 4 So if you havesuch cases, why do you lay them before those who have no standing in the church (Gk.

ekklsia)? (NIV1 Corinthians 6:1-4)

15. If indeed the church existed before Pentecost, then Gentiles were grafted into the church

of Israel in the OT.

16. If the Gentiles were grafted into the church of Israel in the OT and became Israelites, then

the Gentiles are grafted into the church of Israel in the NT and become Israelites.

II. CONTINUITY OF INCLUSION IN THEEKKLESIA

A. Inclusion in the Assembly has always been according to adherence to the stipulations of the

covenants, i.e. repentance and faith in the Messianic Seed. As the writer of Hebrews articulates,the Church of the Firstborn (11:23), i.e. the Assembly of the Messiah, includes Abel, Enoch,

etc. (11:4ff). Thus, it is assumed that the Assembly began with the institution of the AdamicCovenant after the Fall.

These (Abel > prophets) were all commended for their faith (in Messiah), yet none of them

received what had been promised. 40 God had planned something better for us so that only

together with us (having the same faith, hope and destiny) would they be made perfect. 12:1

Therefore, since we are surrounded by such a great cloud of witnesses (to Messiah), let us

throw off everything that hinders and the sin that so easily entangles (cf. diligence vv. 2-6;discipline vv. 7-13, ungodliness vv. 14-17) 18 You have not come to a mountain that can be

touched and that is burning with fire (i.e. Mount Sinai)22

But you have come (witheschatological faith, cf. 10:37; 11:1ff) to Mount Zion (cf. Ps. 2:6; 48:2; 110:2; Is. 51:11; 60:14;Joel 2:32), to the heavenly Jerusalem (cf. Is. 2:1ff; 40:2ff; 62:7; 65:18; Jer. 23:6; 33:16; Mic.

4:8; Zeph. 3:16; Zech. 12:2ff; Mal. 3:4), the city of the living God(i.e. Jerusalem of the

Messianic Kingdom, cf. Ps. 132:13; Dan. 9:25; Zech. 14:8ff). You have come to thousands

upon thousands of angels in joyful assembly (at the coming of the Messiah, cf. Dan. 7:13;Zech. 14:5; Enoch 1:9), 23 to the church (Gk. ekklsia, OT and NT messianic believers) of the

firstborn(i.e. Messiah, cf. Acts 26:23; Rom. 8:29; 1 Cor. 15:20; Col. 1:18; Rev. 1:5), whose

names are written in heaven (in the book of the resurrection, cf. Is. 4:3; Dan. 12:1; Phil. 4:3;Rev. 20:15). You have come to God, the judge of all men (cf. Acts 10:42; 17:31; Rom. 14:9f; 2

Cor. 5:10; etc.), to the spirits of righteous men made perfect(in the resurrection), 24 to Jesus

the mediator of a new covenant(cf. Mt. 25:1ff; ), and to the sprinkled blood that speaks abetter word than the blood of Abel(cf. 11:4; i.e. all come in faith the same way and are thus

part of the same body). (NIVHebrews 11:39-12:24)

B. Abraham was included in the Assembly of Messiah because of his faith (cf. Heb. 11:8-19),

which was signified by circumcision (cf. Gen. 17:11) and sacrifice (Gen. 12:7f; 13:4; etc.).



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2. Though the covenant with Abraham specified a particular family/nation among the

families/nations of the earth that would bring forth the Messianic Seed, it is assumed thatindividuals outside of that family can and will be included in the Assembly of the Seed,

e.g. Melchizedek (cf. Gen. 14:18-20; Heb. 5:6; 7:17ff), Lot (cf. Gen. 19:15-26; 2 Pe. 2:7),

Job (cf. Job 42:10-17; Ez. 14:14-20), etc.).

Then Melchizedek king of Salem brought out bread and wine. He was priest of God

Most High, 19 and he blessed Abram, saying, "Blessed be Abram by God Most High,

Creator of heaven and earth." (NIVGenesis 14:18-19)

3. This is also displayed in the circumcision of Abrahams household (Hb. bayith), whichwas composed of many foreign servants (cf. Gen. 17:12-14, 23, 27).

You are to undergo circumcision, and it will be the sign of the covenant between me

and you. 12 For the generations to come every male among you who is eight days old

must be circumcised, including those born in your household(Hb. bayith) or bought

with money from a foreigner(and thus brought into the household)-- those who are not

your offspring. 13 Whether born in your household or bought with your money, they

must be circumcised(assuming common inclusion) 14 Any uncircumcised male, who

has not been circumcised in the flesh, will be cut off from his people (assuming

common identity); he has broken my covenant(assuming common covenant). (NIV

Genesis 17:11-14)

When he had finished speaking with Abraham, God went up from him. 23 On that very

day Abraham took his son Ishmael and all those born in his household or bought with

his money, every male in his household(Hb. bayith), and circumcised them, as Godtold him. (NIVGenesis 17:22-23)

4. Likewise, the Hivite family of Hamor would have been included in the household of

Abraham through circumcision. Thus, since the Messianic Seed was promised to comethrough Abrahams line, believers in that Messiah could be regarded as part of the

Assembly of Abraham.

The sons of Jacob answered Shechem (leader of the city/land near Jacobs household,cf. 33:18) and his father Hamor deceitfully, because he had defiled their sister Dinah.14 They said to them, "We cannot do this thing, to give our sister to one who is

uncircumcised, for that would be a disgrace to us. 15 Only on this condition will weagree with you- that you will become as we are by every male among you being

circumcised. 16Then we will give our daughters to you, and we will take your

daughters to ourselves, and we will dwell with you and become one people. (ESVGenesis

34:13-16)



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A. With the promising of the Messianic Seed through Isaac and Jacob/Israel (cf. ), messianic

believers could be regarded as the Assembly of Isaac or the Assembly of Israel. This isanalogous to God relating himself to Abraham, Isaac and Jacob/Israel (cf. ).

God also said to Moses, "Say to the Israelites, 'The LORD, the God of your fathers-- the Godof Abraham, the God of Isaac and the God of Jacob-- has sent me to you.' 16Go, assemble

(Gk. sunag LXX) the elders of Israel and say to them" (NIVExodus 3:15)

5. The Assembly of Israel was included in the Assembly of the Seed when they came to

Mount Sinai (cf. Heb. 11:24-29), declaring allegiance to the Lord (cf. Ex. 24:3-7) and

likewise signified by circumcision (cf. Ex. 12:44ff; Lev. 12:3) and sacrifice (cf. Ex. 24:8;Heb. 9:19-22).

Then he took the Book of the Covenant and read it to the people. They responded, "We

will do everything the LORD has said; we will obey." 8 Moses then took the blood,

sprinkled it on the people and said, "This is the blood of the covenant that the LORD

has made with you in accordance with all these words." (NIVExodus 24:7-8)

6. The multitude that came out of Egypt was a mixed multitude, composed of Hebrews

and Gentiles (cf. Ex. 12:37-38).

The people of Israel journeyed from Rameses to Succoth, about six hundred thousand

men on foot(cf. Ex. 6:16-20), besides women and children. 38 A mixed multitude also

(Hb. gam, also, even, indeed, yea--Strongs) went up with them, and very muchlivestock, both flocks and herds. (ESVExodus 12:37-38)

WTT 38~T'_ai hl'[' br: br

Author 38Indeed, a mixed multitude went up together

Ex. 6:16-20

Acts 13

7. As foreigners were included in the household of Abraham, so also were these Gentiles

included in the Assembly of Israel, under the same conditions of circumcision andsacrifice (cf. Ex. 12:44-49; Num. 9:14; 15:13-16). The Gentiles were then considered

fellow Israelites, abiding under the same covenant and law (cf. Lev. 17:10; 19:34; 24:22;Num. 15:29; Deut. 10:19) unto the same inheritance promised to the forefathers.13

13 The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus

also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah

the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians. [M.G. Easton,Easton's Bible Dictionary (Oak Harbor:Logos Research Systems, Inc., 1996, c1897).]



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This is the statute of the Passover: no foreigner shall eat of it, 44 but every slave that is

bought for money may eat of it after you have circumcised him 47All the

congregation (Gk. sunagg, LXX) of Israel shall keep it. 48 If a stranger shall sojourn

with you (cf. Abraham, Gen. 15:13; 17:8; 20:1; 21:23, 34; 23:4) and would keep the

Passover to the LORD, let all his males be circumcised. Then he may come near andkeep it; he shall be as a native of the land. But no uncircumcised person shall eat of it.49 There shall be one law for the native and for the stranger who sojourns among you.

(ESVExodus 12:43-49)

When a stranger sojourns with you in your land, you shall not do him wrong. 34 You

shall treat the stranger who sojourns with you as the native among you, and you shall

love him as yourself, for you were strangers in the land of Egypt: I am the LORD your

God. (ESVLeviticus 19:33-34)

All who are native shall do these things in this manner, in presenting an offering by

fire, as a soothing aroma to the LORD. 14 If an alien sojourns with you, or one whomay be among you throughout your generations, and he wishes to make an offering by

fire, as a soothing aroma to the LORD, just as you do so he shall do. 15 As for the

assembly (Gk. ekklsia, LXX), there shall be one statute for you and for the alien who

sojourns with you, a perpetual statute throughout your generations; as you are, so

shall the alien be before the LORD. 16There is to be one law and one ordinance for

you and for the alien who sojourns with you. (NASBNumbers 15:13-16)

8. It is assumed, by their confession, that all within the assembly of Israel at Mt. Sinai hadthe same faith as their forefather Abraham (cf. Ex. 24:3-7). Thus, the Assembly was

zealously guarded in the worshipping of the Golden Calf (Ex. 32:17-28). The motivation

behind this was ultimately topreserve the faith of Abraham within the people of Israel, asis seen by the reiterated Abrahamic promise to Moses (Ex. 32:10).

The LORD said to Moses, "Go down, because your people, whom you brought up out

of Egypt, have become corrupt(concerning the faith and practice of Abraham). 8 Theyhave been quick to turn away from what I commanded them 10 Now leave me alone

so that my anger may burn against them and that I may destroy them. Then I will

make you into a great nation (cf. Gen. 12:2; 22:17; Num. 14:12)." 11 But Moses sought

the favor of the LORD 13 "Remember your servants Abraham, Isaac and Israel(of

whom the Israelites descended)" (NIVExodus 32:7-13)

9. Likewise, this is seen at the rebellion in the Desert of Paran (Num. 14:1-10), when all

those who reject the promises of their forefathers are cut off. Moreover, this is the

reasoning behind all those cut off from the Assembly (cf. Lev. 10:2; Lev. 24:23; Num.15:36; 16:35; Jos. 7:25).



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The LORD said to Moses, "How long will these people treat me with contempt? How

long will they refuse to believe in me, in spite of all the miraculous signs I have

performed among them? 12 I will strike them down with a plague and destroy them, but

I will make you into a nation greater and stronger than they 23 not one of them will

ever see the land I promised on oath to their forefathers. No one who has treated mewith contempt will ever see it. 24 But because my servant Caleb has a different spirit

and follows me wholeheartedly (as did Abraham, et al.), I will bring him into the land

he went to, and his descendants will inherit it. (NIVNumbers 14:11-24)

10. The 40 years of wanderings in the desert were ultimately meant to preserve the faith of

Abraham within the Assembly of Israel (cf. Deut. 8:1-5).

Be careful to follow every command I am giving you today, so that you may live and

increase and may enter and possess the land that the LORD promised on oath to your

forefathers. 2 Remember how the LORD your God led you all the way in the desert

these forty years, to humble you and to test you in order to know what was in yourheart, whether or not you would keep his commands 16He gave you manna to eat in

the desert, something your fathers had never known, to humble and to test you so that

in the end it might go well with you 18 remember the LORD your God, for it is he

who gives you the ability to produce wealth, and so confirms his covenant, which he

swore to your forefathers, as it is today. (NIVDeuteronomy 8:1-18)

11. Likewise, after the desert wanderings, God commanded Joshua to renew the corporate

Abrahamic Covenant by circumcising the whole Assembly at Gilgal (Josh. 5:2-9), whichhad not been circumcised by the previous generation during the wanderings. After the

defeat of Jericho and Ai, Joshua built an altar on Mount Ebal and officially renewed the

Sinaitic Covenant with this new generation, alien and native-born alike (Josh. 8:30-35).

Josh. 8:30-35

A. After the occupation of Canaan and the reaffirmation the Mosaic Covenant to the Assembly at

Shechem (cf. Josh. 24:2-27), repeated rebellion lead to the defilement and pollution of Israel

(Jdg. 2:11; 3:12; 4:1; 6:1; 10:6; etc.). Thus, many who were physically descended from

Abraham lacked the faith of their forefather.

Then Joshua assembled(Gk. sunag, LXX) all the tribes of Israel at Shechem 2 "This is

what the LORD, the God of Israel, says: 'Long ago your forefathers lived beyond the Riverand worshiped other gods. 3 But I took your father Abraham from the land beyond the River

and led him throughout Canaan'" 24 And the people said to Joshua, "We will serve the

LORD our God and obey him." 25 On that day Joshua made a covenant with the people, and

there at Shechem he drew up for them decrees and laws. (NIVJoshua 24:1-3)



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12. Consequently, the Lord raised up Israels enemies to correct and purify them (cf. Jdg.

2:14; 3:8; 4:2; etc.), driving them back to the faith of their forefathers (cf. Jdg. 2:20-22).

Therefore the LORD was very angry with Israel and said, "Because this nation has

violated the covenant that I laid down for their forefathers and has not listened to me,21 I will no longer drive out before them any of the nations Joshua left when he died. 22

I will use them to test Israel and see whether they will keep the way of the LORD and

walk in it as their forefathers did." (NIVJudges 2:20-22)

13. The rejection of God as king over Israel (an expression of faith in the coming Messiah

that the Lord would one day anoint) was thus a wholesale rejection of the faith of theirforefathers (cf. 1 Sam. 8:4-9).

They (elders of Israel) said to him (Samuel), "You are old, and your sons do not walk

in your ways; now appoint a king to lead us, such as all the other nations have."

And the LORD told him (Samuel): "Listen to all that the people are saying to you; it is

not you they have rejected, but they have rejected me as their king. 8 As they have done

from the day I brought them up out of Egypt until this day, forsaking me and serving

other gods, so they are doing to you" 11 He (Samuel) said, "This is what the king

who will reign over you will do 18 When that day comes, you will cry out for relief

from the king you have chosen, and the LORD will not answer you in that day." (NIV1

Samuel 8:5-18)

A. God blessed the family of David because of his faith, which was in accord with his forefatherAbraham (cf. 2 Sam. 7:8-11; 1 Chr. 29:10-20). Moreover, as at Mt. Sinai, it is assumed that all

within the Assembly of Israel have the faith of their forefathers.

David praised the LORD in the presence of the whole assembly (Gk. ekklsia, LXX), saying,"Praise be to you, O LORD, God of our father Israel, from everlasting to everlasting 15 We

are aliens and strangers in your sight, as were all our forefathers (cf. Abraham, et al.). Our

days on earth are like a shadow, without hope 18 O LORD, God of our fathers Abraham,

Isaac and Israel, keep this desire in the hearts of your people forever, and keep their hearts

loyal to you 20 Then David said to the whole assembly (Gk. ekklsia, LXX), "Praise the

LORD your God." So they all praised the LORD, the God of their fathers; they bowed low and

fell prostrate before the LORD and the king. (NIV1 Chronicles 29:10-20)

14. By coming to the Temple, it is assumed that Gentiles are coming into the Assembly ofIsrael by the same means of circumcision and sacrifice (cf. 1 Ki. 8:41-43; 2 Chr. 6:32-

33). Thus, it is assumed that they are coming with the same faith as Abraham, et al.,

since they are expressing their faith by the same means.



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Then Solomon stood before the altar of the LORD in front of the whole assembly (Gk.

ekklsia, LXX) of Israel and spread out his hands 14 "O LORD, God of Israel, thereis no God like you in heaven or on earth-- you who keep your covenant of love with

your servants who continue wholeheartedly in your way 32 As for the foreigner who

does not belong to your people Israel but has come from a distant land because of yourgreat name and your mighty hand and your outstretched arm (cf. Ex. 3:19f; 13:3ff;

Deut. 4:34; 7:8ff; etc.)-- when he comes and prays toward this temple (offering

sacrifices), 33 then hear from heaven, your dwelling place, and do whatever the

foreigner asks of you, so that all the peoples of the earth may know your name and

fear you, as do your own people Israel(assuming common identity), and may know that

this house I have built bears your Name. (NIV2 Chronicles 6:12-33)

Solomon took a census of all the aliens who were in Israel, after the census his father

David had taken (cf. 1 Chr. 22:2); and they were found to be 153,600. (NIV2 Chronicles

2:17)

15. Many of Israels kings strayed from the faith of David and their forefathers (cf. 1 Ki.

11:6; 14:22; 15:26; etc.), leading the descendants of Abraham into wickedness andconfusion. Thus, the gap widened between the offspring of Abraham and the faith of

Abraham.

In the eighteenth year of the reign of Jeroboam son of Nebat, Abijah became king of

Judah 3 his heart was not fully devoted to the LORD his God, as the heart of David

his forefather had been. (NIV1 Kings 15:1-3)

16. During the times of the kings, the Lord began to raise up prophets declaring a comingjudgment that would cleanse Israel of those without faith in the coming Seed (cf. Is. 4:2-4; 10:16-22; 11:1-12; 28:5; 46:3-4; Jer. 23:3-6; 31:7-8; Ez. 11:13-20; Amos 5:1-15; Mic.

2:3-13; 4:6-8; 7:13-20; Zeph. 2:9-10; Zech. 8:3-13), and afterward the remnant of Israel

would thus be of one accord in the faith of their forefathers, having a circumcised heart

(cf. Deut. 30:1-6; Jer. 4:1-4; 9:25-26; Ez. 11:19-20).

A shoot will come up from the stump of Jesse; from his roots a Branch will bear

fruit 4 He will strike the earth with the rod of his mouth; with the breath of his lips

he will slay the wicked 10 In that day the Root of Jesse will stand as a banner for the

peoples; the nations will rally to him, and his place of rest will be glorious. 11 In that

day the Lord will reach out his hand a second time to reclaim the remnant that is leftof his people 12 He will raise a banner for the nations and gather the exiles of Israel;

he will assemble the scattered people of Judah from the four quarters of the earth. (NIV

Isaiah 11:1-12)

I will gather the remnant of my flock out of all the countries where I have driven them,

and I will bring them back to their fold, and they shall be fruitful and multiply 5



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Behold, the days are coming, declares the LORD, when I will raise up for David a

righteous Branch, and he shall reign as king and deal wisely, and shall execute justice

and righteousness in the land. 6 In his days Judah will be saved, and Israel will dwell

securely. And this is the name by which he will be called: "The LORD is our

righteousness." (

ESV

Jeremiah 23:3-6)

I fell down on my face and cried out with a loud voice and said, "Ah, Lord GOD! Will

you make a full end of the remnant of Israel?" 14 And the word of the LORD came to

me 17"Thus says the Lord GOD: I will gather you from the peoples and assemble

you out of the countries where you have been scattered, and I will give you the land of

Israel 19 And I will give them one heart, and a new spirit I will put within them. I will

remove the heart of stone from their flesh and give them a heart of flesh, 20 that they

may walk in my statutes and keep my rules and obey them. And they shall be my

people, and I will be their God. (ESVEzekiel 11:13-20)

I am planning disaster against this people, from which you cannot save yourselves.You will no longer walk proudly, for it will be a time of calamity 12 I will surely

gather all of you, O Jacob; I will surely bring together the remnant of Israel. I will

bring them together like sheep in a pen, like a flock in its pasture; the place will throng

with people. 13 One who breaks open the way will go up before them; they will break

through the gate and go out. Their king will pass through before them, the LORD at

their head." (NIVMicah 2:3-13)

This is what the LORD says: "I will return to Zion and dwell in Jerusalem. Then

Jerusalem will be called the City of Truth, and the mountain of the LORD Almighty

will be called the Holy Mountain 6 It may seem marvelous to the remnant of this

people at that time, but will it seem marvelous to me? 8 I will bring them back to live

in Jerusalem; they will be my people, and I will be faithful and righteous to them as

their God 11 I will not deal with the remnant of this people as I did in the past 12

The seed will grow well, the vine will yield its fruit, the ground will produce its crops,

and the heavens will drop their dew. I will give all these things as an inheritance to the

remnant of this people. 13 As you have been an object of cursing among the nations, O

Judah and Israel, so will I save you, and you will be a blessing." (NIVZechariah 8:3-13)

17. Moreover, after this time the foreigner and the native-born alike will enter into the

allotted inheritance of Israel.

"So you shall divide this land among yourselves according to the tribes of Israel. 22

You shall divide it by lot for an inheritance among yourselves and among the aliens

who stay in your midst, who bring forth sons in your midst. And they shall be to you as

the native-born among the sons of Israel; they shall be allotted an inheritance with you

among the tribes of Israel. 23 And in the tribe with which the alien stays, there you

shall give him his inheritance," declares the Lord GOD. (NASBEzekiel 47:21-23)



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A. During the Intertestamental Period (c.420-20 BC) as synagogues spread throughout the Greco-

Roman Empire, proselytism and the inclusion of Gentiles became a paramount issue.

18. Gentiles during this time were included by the exact same means as before, i.e.

circumcision and sacrifice. However, as a concluding ritual before their full acceptanceinto fellowship, Gentiles would be washed, or baptized, signifying their cleansing from

their old heathen ways.14

19. The practice of washing originates at Mt. Sinai when the Lord commands Moses to

consecrate the people, having them wash their garments as a sign of their inner

repentance and belief (Ex. 19:10-14). The priests were commanded to wash inpreparation for offering sacrifices (cf. Ex. 29:4; 30:18-21; 40:12-15, 31-32; Lev. 8:6;

16:4-28; Num. 19:7-19), and those variously deemed unclean were commanded to

wash outside the camp before reentry (cf. Lev. 14:8-9; 15:5-13; 17:15-16).

20. These external washings were meant to communicate the need for internal cleanness and

puritythe primary prerequisite for inheritance of the covenantsas is commonly

interpreted by the Prophets (cf. Is. 1:16-17; Jer. 4:14; Ez. 36:25). Thus, Gentiles werebrought into the Assembly of Israel after being washed of their Gentile uncleanness.

In each and every province and in each and every city, wherever the king's

commandment and his decree arrived, there was gladness and joy for the Jews, a feast

and a holiday. And many among the peoples of the land became Jews, for the dread of

the Jews had fallen on them. (NASBEsther 8:17)

21. Because of the common Jewish practice, no one questioned the fact that John wasbaptizing. Moreover, no one questioned the content of his message since it wascommonly understood that the Law was meant to be a prophetic witness to (cf. Rom.

3:19-21) and tutor for (cf. Gal. 3:24) the Messiah and his coming Kingdom.

14 Though commonly debated, Edersheim comments concerning the reality of Jewish baptism before the New Testament,

That baptism was absolutely necessary to make a proselyte is so frequently stated as not to be disputed (SeeMaimonides, u. s.; the

tractateMassekheth Gerim inKirchheim's Septem Libri Talm. Parvi, pp. 38-44 [which, however, adds little to our knowledge];

Targum on Ex. xii. 44; Ber. 47 b; Kerith. 9 a; Jer. Yebam. p. 8d; Yebam. 45 b, 46 a and b, 48 b, 76 a; Ab. Sar. 57a, 59 a, and other

passages). [Alfred Edersheim,Life and Times of Jesus the Messiah, New Updated Ed. (Hendrickson, 1993, c.1886), 1014.]From the law that proselyte and native Israelite should be treated alike (Num. xv. 14 et seq.) the inference was drawn that

circumcision, the bath of purification, and sacrifice were prerequisites for conversion (comp. Yad, Issure Biah, xiii. 4). (Joseph

Jacobs and Emil G. Hirsch, Proselyte,Jewish Encyclopedia.com; available at http://www.jewishencyclopedia.com/view.jsp?

artid=556&letter=P.)

The rite of reception [of proselytes] consists of circumcision, baptism, and a sacrifice Rabbis find a basis for the three

conditions in the conditions of the Sinai covenant in Ex. 12:48; 24:5; 19:10. When the conditions are fulfilled, converts are regarded as

in every respect Jews. [Gerhard Kittel, Gerhard Friedrich, Geoffrey William Bromiley, Theological Dictionary of the New Testament(Grand Rapids: W.B. Eerdmans, 1995), 945.]

http://www.jewishencyclopedia.com/view.jsp?artid=556&letter=Phttp://www.jewishencyclopedia.com/view.jsp?artid=556&letter=Phttp://www.jewishencyclopedia.com/view.jsp?artid=556&letter=Phttp://www.jewishencyclopedia.com/view.jsp?artid=556&letter=Phttp://www.jewishencyclopedia.com/view.jsp?artid=556&letter=P


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22. Though many rejected Johns baptism of repentance personally (cf. Mt. 3:7-10; 21:25-

26), it seems universally accepted as the appropriate means of preparation for thecoming Messiah (cf. Is. 40:3; Mal. 3:1). Thus, baptism was used by the Jews and John

the Baptist as an inclusionary rite for preparation and acceptance into the Messianic

Kingdom (cf. Matt. 5:20; 7:21; 18:3; 19:23f; etc.).

ba,ptisma baptisma {bap'-tis-mah}Meaning: 1) immersion, submersion 1a) of calamities and afflictions with which oneis quite overwhelmed 1b) of John's baptism, that purification rite by which men on

confessing their sins were bound to spiritual reformation, obtained the pardon of their

past sins and became qualified for the benefits of the Messiah's kingdom soon to beset up. This was valid Christian baptism, as this was the only baptism the apostles

received and it is not recorded anywhere that they were ever rebaptised

Origin: from 907 [Gk. baptidzo, to dip, wash; AV - 7715]; n

Usage: AV - baptism 20; 2016

A. During the ministry of Messiah (cf. Mt. 10:6; 15:24) and initially after his ascension (cf. Acts 1-9), inclusion in the Assembly is extended only to Israel.

23. Thus, like the prophets of old, John the Baptist, Jesus and the disciples were seen asprophets (cf. Mt. 21:11, 26; Lk. 7:16, 39; 24:19; etc.), calling Israel back to repentance

and belief (cf. Mt. 21:32; Mk. 1:15; Lk. 24:47; Acts 2:38) and to the faith of their

forefathers (cf. Acts 3:24ff; 7:2ff; etc.).

I tell you the truth, the tax collectors and the prostitutes are entering(will get into

NASB/NLT) the kingdom of God ahead of you. 32 For John came to you to show you

the way of righteousness, and you did not believe him, but the tax collectors and the

prostitutes did. And even after you saw this, you did not repent and believe him. (NIV

Matthew 21:31-32)

Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, "The time is

fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." (NIV

Mark 1:14-15)

24. However, during this time it is assumed that Gentiles were allowed into the fold of Israel,

and it is also assumed that they enter by the traditional means of circumcision, sacrifice

and baptism (cf. Mt. 23:15; Acts 2:10; 6:1, 5; 8:36; 15:1-5).

15 Matt. 3:6, 11, 13f, 16; 28:19; Mark 1:4f, 8f; 6:14, 24; 7:4; 10:38f; 16:16; Luke 3:7, 12, 16, 21; 7:29f; 11:38; 12:50; John

1:25f, 28, 31, 33; 3:22f, 26; 4:1f; 10:40; Acts 1:5; 2:38, 41; 8:12f, 16, 36, 38; 9:18; 10:47f; 11:16; 16:15, 33; 18:8; 19:3ff; 22:16; Rom

6:3; 1 Cor. 1:13ff; 10:2; 12:13; 15:29; Gal. 3:2716 Matt. 3:7; 21:25; Mark 1:4; 10:38f; 11:30; Luke 3:3; 7:29; 12:50; 20:4; Acts 1:22; 10:37; 13:24; 18:25; 19:3f; Rom. 6:4;

Eph. 4:5; 1 Pet. 3:21.



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Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to

make a single proselyte, and when he becomes a proselyte, you make him twice as

much a child of hell(Gk. gehenna) as yourselves. (ESVMatthew 23:15)

Then some of the believers who belonged to the party of the Pharisees stood up andsaid, "The Gentiles must be circumcised and required to obey the law (cf. sacrifice) of

Moses." (NIVActs 15:5)

A. Since the Holy Spirit is the means by which the dead will be raised (Rom. 1:4; 8:11; Gal. 6:8;

Phil. 3:21; etc.), the reception of a token now is seen as a guarantee of the fullness to come (cf.

Rom. 8:23; Eph. 1:14; 2 Cor. 1:22; 5:5).

If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus

from the dead will also give life to your mortal bodies through his Spirit who dwells in you16 The Spirit himself bears witness with our spirit that we are children of God, 17and if

children, then heirs- heirs of God and fellow heirs with Christ, provided we suffer with him in

order that we may also be glorified with him 19 For the creation waits with eager longing for

the revealing of the sons of God 23 And not only the creation, but we ourselves, who have

the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the

redemption of our bodies. 24 For in this hope we were saved. (ESVRomans 8:11-24)

With that same spirit of faith we also believe and therefore speak, 14 because we know that the

one who raised the Lord Jesus from the dead will also raise us with Jesus and present us with

you in his presence 16Therefore we do not lose heart 17For our light and momentary

troubles are achieving for us an eternal glory (i.e. resurrection in the Kingdom) that far

outweighs them all

5:1

Now we know that if the earthly tent we live in is destroyed, we have abuilding from God, an eternal house (i.e. resurrected body) in heaven, not built by human

hands. 2 Meanwhile we groan, longing to be clothed with our heavenly dwelling 5 Now it is

God who has made us for this very purpose and has given us the Spirit as a deposit(of the

resurrected body), guaranteeing what is to come. (NIV2 Corinthians 4:13-5:5)

25. Thus, Pentecost was a significant event because it was seen as a gift, assuring the Jews

of inclusion in the coming Kingdom (cf. Acts 1:3-5; 2:33, 38; 8:20; 10:45; 11:17).

He appeared to them over a period of forty days and spoke about the kingdom of God.4 On one occasion, while he was eating with them, he gave them this command: "Do

not leave Jerusalem, but wait for the gift my Father promised, which you have heardme speak about. 5 For John baptized with water(as an external inclusionary rite), but

in a few days you will be baptized with the Holy Spirit(as an internal inclusionary

rite)." (NIVActs 1:3-5)



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When the people heard this (who crucified Messiah, cf. v.23), they were cut to the heart

(in fear of the day of the Lord, cf. v.20) and said to Peter and the other apostles,"Brothers, what shall we do?" 38 Peter replied, "Repent and be baptized(as an

external inclusionary rite), every one of you, in the name of Jesus Christ for the

forgiveness of your sins. And you will receive the gift of the Holy Spirit(as an internalinclusionary rite, assuring freedom from judgment). (NIVActs 2:37-38)

26. When the same Holy Spirit given to the Jews as a gift of assurance was poured out on theGentiles (cf. Acts 10:44-46), it was concluded that inclusion in the coming Kingdom was

sure, apart from circumcision, sacrifice and baptism (cf. Acts 10:47-48; 11:15-18; 15:8-9)

"He commanded us to preach to the people and to testify that he is the one whom God

appointed as judge of the living and the dead" 44 While Peter was still speaking

these words, the Holy Spirit came on all(Cornelius, et al.) who heard the message. 45

The circumcised believers who had come with Peter were astonished that the gift of the

Holy Spirit had been poured out even on the Gentiles. 46For they heard them speakingin tongues and praising God. Then Peter said, 47"Can anyone keep these people from

being baptized with water(inclusion rite)? They have received the Holy Spirit(as adeposit guaranteeing inclusion)just as we have." 48 So he ordered that they be baptized

in the name of Jesus Christ. (NIVActs 10:42-48)

Peter began and explained everything to them (circumcised believers)precisely as ithad happened 15 "As I began to speak, the Holy Spirit came on them as he had come

on us at the beginning 17So if God gave them the same gift as he gave us, who

believed in the Lord Jesus Christ, who was I to think that I could oppose God?" 18

When they heard this, they had no further objections and praised God, saying, "So

then, God has granted even the Gentiles repentance unto life (i.e. inclusion in the

resurrection and Kingdom)." (NIVActs 11:4-18)

After much discussion, Peter got up and addressed them: "Brothers, you know that

some time ago God made a choice among you that the Gentiles (cf. Cornelius, et al.)might hear from my lips the message of the gospeland believe. 8 God, who knows the

heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to

us. 9 He made no distinction between us and them 13 When they finished, James

spoke up: "Brothers, listen to me. 14 Simon has described to us how God at first

showed his concern by taking from the Gentiles a people for himself (in the Messianic

Kingdom).

15

The words of the prophets are in agreement(Gk. sumphne vs. Gk.plro, to fulfill) with this, as it is written: 16 'After this I will return and rebuildDavid's fallen tent. Its ruins I will rebuild, and I will restore it, 17 that the remnant of

men may seek the Lord, and all the Gentiles who bear my name (i.e. included in the

Messianic Kingdom), says the Lord, who does these things.'" (NIVActs 15:1-18)



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27. Thus, it is concluded that since the Gentiles, in the sight of God, are already included in

the Assembly of Israel unto inclusion in the Messianic Kingdom, then they should nothave to undergo the traditional inclusionary rite of circumcision (cf. Acts 15:19), though

adherence to Mosaic Law is still encouraged (cf. Acts 15:10, 20; 21:25; Rom. 7:7-14; 1

Tim. 1:7-11; etc.)

It is my judgment, therefore, that we should not make it difficult for the Gentiles who

are turning to God. 20 Instead we should write to them, telling them to abstain from

food polluted by idols, from sexual immorality, from the meat of strangled animals and

from blood. 21 For Moses has been preached in every city (NIVActs 15:19-21)

28. Moreover, since the Messiah had died as a sacrifice for sin once for all (cf. Rom. 6:10;

Heb. 7:27; 9:28; 10:12; 1 Pe. 3:18), sacrifice as an inclusionary rite was assumed to be

substituted with communion, the remembrance and celebration of the eternal sacrifice (cfLk. 22:19; 1 Cor. 11:26; Heb. 13:12-15).

In the same way also he took the cup, after supper, saying, "This cup is the new

covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26For

as often as you eat this bread and drink the cup, you proclaim the Lord's death until he

comes. (ESV1 Corinthians 11:25-26)

29. Baptism thus becameand is to this daythe sole initiatory rite of new believers (cf.

Rom. 6:4; Eph. 4:5; Col. 2:12; 1 Pe. 3:21), especially as Gentiles began to greatly

outnumber Jews in the Assembly.

In him you were also circumcised, in the putting off of the sinful nature, not with acircumcision done by the hands of men but with the circumcision done by Christ, 12

having been buried with him in baptism and raised with him through your faith in the

power of God, who raised him from the dead He forgave us all our sins, 14 having

canceled the written code, with its regulations, that was against us and that stood

opposed to us; he took it away, nailing it to the cross. (NIVColossians 2:11-14)

A. The judgment of the Jerusalem Council concerning circumcision is upheld and given theologicalbaking throughout the New Testament (cf. Rom. 2:26-29; 3:29-31; 1 Cor. 7:19; Gal. 5:2-6; 6:15;

Phil. 3:3; Col. 2:11).

30. The purpose of circumcision was always as a sign of the repentant and believing heartwith whom God makes covenant.



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If those who are not circumcised keep the law's requirements, will they not be regarded

as though they were circumcised(by God and Messiah at his coming)? 27The one whois not circumcised physically and yet obeys the law will condemn you who, even though

you have the written code and circumcision, are a lawbreaker(on the Day of the Lord).28

A man is not a Jew if he is only one outwardly, nor is circumcision merely outwardand physical. 29 No, a man is a Jew if he is one inwardly; and circumcision is

circumcision of the heart, by the Spirit, not by the written code. (NIVRomans 2:26-29)

For even those who are circumcised do not themselves keep the law, but they desire to

have you circumcised that they may boast in your flesh. 14 But far be it from me to

boast except in the cross of our Lord Jesus Christ, by which the world has been

crucified to me, and I to the world. 15 For neither circumcision counts for anything,

nor uncircumcision, but a new creation (i.e. circumcised heart of repentance and

belief). 16And as for all who walk by this rule, peace and mercy be upon them, and

upon the Israel of God(i.e. believers circumcised of heart who are known only by God).

(ESV

Galatians 6:13-16)

31. Thus, if God considers a Gentile circumcised of heart, even if he is uncircumcised offlesh, then he ought to be included in the covenants and qualify for the inheritance.

They are Israelites, and to them belong the adoption, the glory, the covenants, the

giving of the law, the worship, and the promises 6 But it is not as though the word of

God has failed. For not all who are descended from Israel(according to man, by

outward circumcision) belong to Israel(according to God, by inward circumcision), 7

and not all are children of Abraham (according to God) because they are his offspring

(according to man), but "Through Isaac shall your offspring be named." 8 This means

that it is not the children of the flesh (ethnic descendants) who are the children of God,

but the children of the promise (messianic descendants, Jew and Gentile) are counted(by God) as offspring(heirs of the promised restoration). (ESVRomans 9:4-8)

A. Though many make a distinction between Israel and the Church the Scriptures make it clear thatthere is no distinction (cf. Gal. 3:28; 1 Cor. 12:13; Col. 3:11)there is only one redemptive plan

of God, one faith in Messiah, and one body of believers (cf. Eph. 4:4-6). The Gentiles become

Israelites and are considered to be descendants of Abraham, enjoying all the benefits andprivileges therein. To deny the full citizenship of Gentiles is to do violence to the covenants,

since God only entered into covenant with Abraham and his descendants (cf. Gen. 15:18; 17:7ff;

22:17f).



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Make every effort to keep the unity of the Spirit through the bond of peace (cf. Jews and

Gentiles). 4 There is one body (of believers, cf. 2:19; 3:6) and one Spirit(given as a deposit, cf.1:14; 2:18)-- just as you were called to one hope (of salvation and redemtpion, cf. 1:13-14)

when you were called-- 5 one Lord(Messiah, cf. 1:10, 20, 2:7), one faith (in Messiah), one

baptism (of inclusion);

6

one God and Father of all, who is over all and through all and in all.(NIVEphesians 4:3-6)

32. If Gentiles are included in the covenants, then they must become the seed of Abraham(cf. Mt. 3:9; Lk. 3:8).

Produce fruit in keeping with repentance. 9 And do not think you can say to

yourselves, 'We have Abraham as our father.' I tell you that out of these stones (cf.

Gentiles) God can raise up children for Abraham. 10 The ax is already at the root of

the trees, and every tree that does not produce good fruit will be cut down and thrown

into the fire (at the coming of Messiah). (NIVMatthew 3:8-10)

Zacchaeus (a chief tax collector) stood up and said to the Lord, "Look, Lord! Here

and now I give half of my possessions to the poor, and if I have cheated anybody out of

anything, I will pay back four times the amount." 9 Jesus said to him, "Today

salvation has come to this house, because this man, too, is a son of Abraham 11

While they were listening to this, he went on to tell them a parable 12 "A man of

noble birth went to a distant country to have himself appointed king and then to

return (NIVLuke 19:8-12)

33. Likewise, Gentiles must be adopted as sons of Abraham to partake in the covenant made

with Abraham (cf. Romans 8:14-17; Gal. 3:26-29; Eph. 1:5; 1 Jn. 3:1-2).

those (Jew and Gentile, cf. Rom. 1:16; 2:9ff; 3:9, 29; 9:24, 10:12; 11:11ff, 15:8ff)

who are led by the Spirit of God are sons of God. 15 For you did not receive a spirit

that makes you a slave again to fear, but you received the Spirit of sonship. And by him

we cry, "Abba, Father." 16The Spirit himself testifies with our spirit that we are God's

children. 17Now if we are children, then we are heirs-- heirs of God and co-heirs with

Christ, if indeed we share in his sufferings in order that we may also share in his glory.

(NIVRomans 8:14-17)

You are all sons of God through faith in Christ Jesus, 27for all of you who were

baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew norGreek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you

belong to Christ, then you are Abraham's seed(Jew and Gentile), and heirs according

to the promise. (NIVGalatians 3:26-29)

34. If Gentiles are included in the covenants, then they thereby become full citizens of

Israel, members of the same house (cf. Eph. 2:11-3:6).



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Therefore remember that at one time you Gentiles in the flesh 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

(i.e. inclusion in the commonwealth of Israel).

14

For he himself is our peace, whohas made us both one that he might create in himself one new man (body of

believers in Messiah) in place of the two 18 For through him we both have access in

one Spirit to the Father. 19 So then you (Gentile believers) are no longer strangers and

aliens, but you are fellow citizens with the saints and members of the household of

God 3:1 For this reason I, Paul, a prisoner for Christ Jesus on behalf of you

Gentiles 4 When you read this, you can perceive my insight into the mystery of

Christ 6 This mystery is that the Gentiles are fellow heirs, members of the same body,

and partakers of the promise in Christ Jesus through the gospel. (ESVEphesians 2:11-

19; 3:1-6)

35. Paul uses the grafting analogy to describe the inclusion of Gentiles into the covenants (cf.Rom. 11:16-24).

If the dough offered as firstfruits (Messiah, cf. Acts 26:23; Rom. 8:11; 1 Cor. 15:20-23;

Col. 1:18) is holy, so is the whole lump (messianic believers made holy by Messiah, cf.

Rom. 5:18-19; 1 Cor. 1:30; 2 Cor. 5:21; Eph. 5:26; Phil. 3:9; etc.), and if the root(Messiah) is holy, so are the branches (believers in covenant with Messiah). 17But ifsome of the branches (unbelieving Jews) were broken off(severed from the covenant),

and you, although a wild olive shoot(Gentile believer), were grafted in among the

others (Jewish believers) and now share in the nourishing root(Abrahams Seed) of theolive tree (Abrahams seed), 18 do not be arrogant toward the branches (unbelieving

Jews). If you are, remember it is not you who support the root, but the root thatsupports you (cf. Jn. 15:4-5) 24 For if you were cut from what is by nature a wildolive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more

will these, the natural branches, be grafted back into their own olive tree. (ESVRomans

11:16-24)

36. Jesus likewise uses the analogy of a sheep pen to describe the full inclusion of Gentiles

(cf. Jn. 10:14-16).

I am the good shepherd(i.e. Messiah, cf. Heb. 13:20). I know my own (messianic

believers) and my own know me,

15

just as the Father knows me and I know theFather; and I lay down my life for the sheep. 16 And I have other sheep (i.e. Gentiles)

that are not of this fold(Israel, sheep pen NIV). I must bring them also (i.e. into the

fold of Israel), and they will listen to my voice. So there will be one flock, one shepherd.

(ESVJohn 10:14-16)



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37. God speaks to Peter in a vision declaring the Gentiles to be made clean, implying their

common inclusion with Israelites (cf. Acts 11:5-18).

I was in the city of Joppa praying, and in a trance I saw a vision. I saw something like

a large sheet being let down from heaven by its four corners (cf. Messianic Kingdom,Heb. 12:22; Rev. 21:2), and it came down to where I was. 6I looked into it and saw

four-footed animals of the earth, wild beasts, reptiles, and birds of the air(cf. diverse

Gentiles/ethne, Rev. 7:9). 7 Then I heard a voice telling me, "Get up, Peter(cf.Messiah). Kill and eat(cf. feast of the Kingdom; Mt. 8:11; Lk. 13:29; Rev. 19:9; etc.)." 8

I replied, "Surely not, Lord! Nothing impure or unclean has ever entered my mouth."9 The voice spoke from heaven a second time, "Do not call anything impure that God

has made clean (i.e. incorporated into Israel/Assembly)." 10 This happened three times,and then it was all pulled up to heaven again 18 When they (the circumcised

believers v.2) heard this, they had no further objections and praised God, saying, "So

then, God has granted even the Gentiles repentance unto life." (NIVActs 11:5-18)

III. PERPETUAL BURDEN FOR JEWISH INCLUSION IN THEEKKLESIA

A. What then makes unbelieving Jews any different from unbelieving Gentiles in their position and

relation to God? Simply this: Gods remembrance of His covenantwith Abraham, Isaac and

Jacobthat they and their descendants would constitute the nation (goy/ethnos)that wouldinherit the earth under Messiahs leadership.

For you are a people (biologically/ethnically) holy to the LORD your God. The LORD your

God has chosen you (to inherit the nations) out of all the peoples (unbelieving Gentiles) on the

face of the earth to be his people, his treasured possession (under Messiah, cf. Ps. 2:8; Mal.3:17). 7 The LORD did not set his affection on you and choose you because you were more

numerous than other peoples, for you were the fewest of all peoples. 8 But it was because the

LORD loved you and kept the oath he swore to your forefathers (Abraham, Isaac & Jacob)

that he brought you out with a mighty hand and redeemed you from the land of slavery, from

the power of Pharaoh king of Egypt. (NIVDeuteronomy 7:6-8)

What advantage, then, is there in being a Jew, or what value is there in circumcision? 2 Much

in every way! First of all, they have been entrusted with the very words of God (i.e. covenantsconcerning the messianic restoration). (NIVRomans 3:1-2)

I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited:Israel(ethnically) has experienced a hardening in part until the full number of the Gentiles

has come in. 26And so all Israel(ethnically believing and unbelieving) will be saved(inclusion

in the Kingdom), as it is written: "The deliverer will come from Zion (i.e. Second Coming); he

will turn godlessness away from Jacob. 27And this is my covenant with them when I take

away their sins." (cf. Is. 59:20-21) 28 As far as the gospel is concerned, they are enemies (like

unbelieving Gentiles) on your account; but as far as election is concerned, they are loved on



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account of the patriarchs (i.e. remembrance of the covenants), 29 for God's gifts and his call

are irrevocable (i.e. benefits of the covenants will always by offered). (NIVRomans 11:25-29)

A. Since the Jews are the descendants of Abraham, they will forever be entitled to and given

priority and preference for inclusion in the messianic inheritance. Though othergoyim/ethne areoffered inclusion (Old Testament and New), Gods salvation and mission will always be

Israelocentric, primarily directed and referenced to the ethnic descendants of Abraham.

I am not ashamed of the gospel, because it is the power of God for the salvation (inclusion in

the Kingdom; cf. 8:18-25; 10:8-13; etc.) of everyone who believes (in Jesus messiahship): first

for the Jew, then for the Gentile. 17For in the gospel a righteousness from God is revealed, a

righteousness that is by faith (NIVRomans 1:16-17)

But because of your stubbornness and your unrepentant heart, you are storing up wrath

against yourself for the day of God's wrath, when his righteous judgment will be revealed. 6

God "will give to each person according to what he has done." (cf. Mt. 16:27; 25:34) 7 To

those who by persistence in doing good seek glory, honor and immortality, he will give eternal

life (i.e. resurrection) 9 There will be trouble and distress (i.e. eternal punishment)for everyhuman being who does evil: first for the Jew, then for the Gentile ; 10 but glory, honor and

peace for everyone who does good: first for the Jew, then for the Gentile. 11 For God does not

show favoritism (between Jew and Gentile). (NIVRomans 2:5-11)

2. As reflected in Jesus ministry.

These twelve Jesus sent out, instructing them, "Go nowhere among the Gentiles and

enter no town of the Samaritans,6

but go rather to the lost sheep of the house ofIsrael. 7 And proclaim as you go, saying, 'The kingdom of heaven is at hand.'" (NIV

Matthew 10:5-7)

A Canaanite woman from that vicinity came to him, crying out, "Lord, Son of David,

have mercy on me! 24 He answered, "I was sent only to the lost sheep of Israel." 25

The woman came and knelt before him. "Lord, help me!" she said. 26He replied, "It

is not right to take the children's bread(Israel) and toss it to their dogs (Gentiles)." 27

"Yes, Lord," she said, "but even the dogs eat the crumbs (restorative power) that fallfrom their masters' table (governmental symbol)." 28 Then Jesus answered, "Woman,

you have great faith! Your request is granted." (NIVMatthew 15:22-28)

3. As reflected in the apostolic ministry.

And Paul and Barnabas spoke out boldly, saying, "It was necessary (according to thecovenants) that the word of God be spoken first to you. Since you thrust it aside and



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judge yourselves unworthy of eternal life (i.e. resurrection), behold, we are turning to

the Gentiles. (ESVActs 13:46)

Every Sabbath he reasoned in the synagogue testifying to the Jews that Jesus was

the Christ.6

But when the Jews opposed Paul and became abusive, he shook out hisclothes in protest and said to them, "Your blood be on your own heads! I am clear of

my responsibility (to the covenants). From now on I will go to the Gentiles." (NIVActs

18:4-6)

A. Thus, Paul reveals his heart, which is in union with the heart of God and His covenants,

concerning the ethnic descendents of Abraham. Gods desire has always been that allofAbrahams descendants would be included in the coming messianic restoration. Pauls ultimate

desire is simply that they would be grafted back into their own calling and destiny.

For I could wish that I myself were cursed and cut off from Christ (in the Kingdom)for thesake of my brothers, those of my own race, 4 the people of Israel(ethnically). Theirs is (i.e.

originally offered to them) the adoption as sons (co-rulership with Messiah); theirs the divine

glory (resurrection), the covenants (of the benefits offered to the forefathers), the receiving ofthe law (as a tutor for the Kingdom, cf. Gal. 3:19, 24), the temple worship (as a shadow of

the Kingdom,, cf. Col. 2:17; Heb. 8:5; 9:9; 10:1) and the promises (of messianic restoration). 5

Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God

over all, forever praised! Amen. (NIVRomans 9:3-5)

Brothers, my heart's desire and prayer to God for the Israelites (ethnically) is that they may be

saved(included in the Kingdom). 2 For I can testify about them that they are zealous for God,

but their zeal is not based on knowledge.

3

Since they did not know the righteousness thatcomes from God and sought to establish their own, they did not submit to God's righteousness.4 Christ is the end of the law so that there may be righteousness for everyone who believes

(including unbelieving Gentiles). (NIVRomans 10:1-4)

A. This regrafting of ethnic Jews is primarily accomplished through being provoked to jealousy or

envy by Gentiles, which is based on their superior belief in the messianic promises.

Did God's people (ethnically) stumble and fall beyond recovery? Of course not! They weredisobedient, so God made salvation available to the Gentiles (by the atonement; cf. Eph. 2:12-

13). But he wanted his own people to become jealous and claim it(messianic hope)for

themselves (by the atonement, since all have sinned and fallen short, 3:23) 13 I am sayingall this especially for you Gentiles 14 for I want somehow to make the people of Israel

jealous of what you Gentiles have (messianic hope), so I might save some of them. (NLTRomans

11:11-14)

Session 12 - Biblical Survey of Messianic Ecclesiology

Documents

Transcript of Session 12 - Biblical Survey of Messianic Ecclesiology