Has the Church Been "Hellenized"?

For if God did not spare the natural branches [Jews], He may not spare you [Gentiles, unnatural branches] either. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you [unnatural branches] continue in His goodness. Otherwise you [unnatural branches] also will be cut off. And they [Jews] also, if they do not continue in unbelief, will be grafted in, for God is able to graft them [Jews. natural branches] in again. For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature [unnaturally] into a cultivated olive tree, how much more will these [Jews], who are natural branches, be grafted into their own olive tree?

-Romans 11:21-24 

I saw another interesting post on Social media recently. The person posting was charging Christians with following what he claims is a false "Hellenized" version of the faith. Part of the prosecution of his case is a reference to Paul's warning in Romans 11:18 to the (unnatural) branches to not become haughty or boast against the root (Israel) or the other (natural) branches (Jews).

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. (KJV)

But you must not brag about being grafted in to replace the branches that were broken off. You are just a branch, not the root. (NLT)

The warnings in Romans 11 are conditional ("if") and specific (to the unnatural branches). They cannot be connected to the free gift of resurrection life through his name by grace alone.  Such an application makes no sense and is an offense to the work of Christ. Gentile believers are warned to continue in the goodness of God's grace in placing them into the blessings of the root, Israel ("IF you continue"). The Lord also warns the unnatural Gentiles not to boast of become haughty against the natural Jews ("but IF thou boast"). 

This conditional warning is clearly for Gentile believers. We cannot stress this enough. The context allows for no other application. Gentiles were not, nor could they ever, the root God has created for His plans for the earth. The greatest a Gentile believer could ever be, in regard to the earthly hope, is to be an unnatural branch grafted in. The context of the chapter juxtaposes Gentile believers with the remnant of believers in Israel, those who are the seed of Abraham by birth.

I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, “Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. What then? Israel has not obtained what it seeks; but the elect [of Israel] have obtained it, and the rest were blinded.

-Romans 11:1-7 

God has never abandoned His people (Israel). God forbid! But that does not mean that God either has no other people or that God has no other hopes. Just because God has a chosen people for one hope does not mean that he must use the same people for all hopes. We can see how some are confused when they fail to rightly divide the Book of Romans and understand the hope there in view.

The hope for the earth, started in Adam's hope of a return to Paradise in the Garden, and expanded to a land promised to Abraham and his Seed, and culminated in the promise to David that his descendant would sit one day on his throne in a restored Kingdom in Jerusalem.

Christ satisfies all of these:

And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit. -1 Corinthians 15:45

Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. -Galatians 3:16

He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. -Luke 1:32

We see Paradise restored and the Davidic throne restored in the Revelation. We see the promises made to Abraham realize in the age to come as well. Each of these wonderful hopes is a study in itself, so we will have to leave these here as we continue to look at the claims of Paul in Romans 11.

The gospels and the epistles of the Acts age all have the restoration of the Kingdom in Israel in sight (Acts 1:6, etc.). The gospel of the Kingdom preached by the Lord to Israel alone in the gospel accounts is continued and expanded in the Acts age and the related epistles, In this very epistle of Romans, Paul states without ambiguity that all the promises and covenants apply to Israel, not to some "Gentile Church-Israel." The juxtaposition of believers in Romans 9 to the promises still given to Israel makes a melding of these two impossible.

So, to what is the grafting in in Romans 11 referring? Are Gentile believers then and now somehow a "New Israel?" No, not at all! For in the very warning  in Romans 11 the social media poster uses to argue for some Hebrew church connected to Israel we see a clear distinction. The warning is for Gentile believers only. Gentiles are the unnatural branches grafted into the root and these believers are warned they could be "cut off" from the root. 

Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off.

-Romans 11:22 

"Also" is a reference to unbelieving in Israel. Paul's argument is that Gentile believers in that age should not boast against the Israelites who were cut off from the root even as they were grafted in. But ultimately cut off from what and grafted into what? A political Israel? A nationality?

They unbelieving Jews were cut off from the promises and covenants and the blessings and the adoption and the priesthood. And even as grafted in believers, they were still second to the Jew, hence Paul's warning only to Gentiles. A Jewish believer would not boast or become haughty against the root which is Israel.

We have explored Israel's calling and hope in the Acts age elsewhere (on the blog and on the podcast), so we will refocus on the idea that some "Hellenization" occurred that has corrupted this view of the "church." 

It is not a Hellenization that has occurred, but a putting aside of the hope of Israel, the restoration of the Kingdom and the throne of David, and the revelation to Paul in the book of Ephesians of the new hope of blessings in the heavenly places (in the far above the heavens where Christ sits at the right hand of the Father). This is a post-Acts revelation. It followed the elimination of the middle wall of partition. The current age knows no Greek (Gentile) or Jew for any reason. 

The earthly plan and hope must be distinguished from the heavenly plan. Paul went from being in chains for the hope of Israel in the Acts (Acts 28:20) to being in chains for Gentiles (all men being gentiles when the middle wall came down) post Acts (Ephesians 3:1).

The twelve were promised they would sit on twelve thrones judging the twelve tribes of Israel before the cross (Matthew 19:28, Luke 22:30). The resurrected Lord taught his disciples for 40 days and nights about the restoration of kingdom in Israel in Acts 1. Peter promised Israel a restoration of all things if they would repent in Acts 3. James wrote to the twelve tribes (James 1:1) who met in synagogues (James 2:10). Peter wrote of a priesthood to the dispersion in his epistles (1 Peter 1:1).

The Apostles made clear distinctions among Jewish and Gentile believers in the Acts Age (see Acts 15 and Acts 21, for example). This is the context of the warning in Romans 9. We note again that Gentile believers were grafted into a root which they could never become. The point of the grafting is clear: to make Israel jealous. real Israel. Post Pentecost Israel. The "church" (as it is taught in many places today) is not Israel.

First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

-Romans 10:19


I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew... I say then, Have they [his people, Israel] stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 

-Romans 11:1-2; 11

In light of this change, may we ask if God has indeed abandoned his people? Of course not. Just as at certain times in Israel history God set them aside, he has set them aside in the current age to call out a different group for a different hope. But do not be deceived. God will again deal with his earthly people for an earthly purpose in an age to come. The Kingdom will be restored in Israel. David's throne will be established.

So, the Replacement Theologian is wrong to say God is done completely with any earthly plan and any earthly children of Abraham and also the Theologian who says that we must return to a Hebrew-Israel based faith system as taught in Romans is wrong. They fail to rightly divide the promises and hopes and plans of God for heavenly places and for the earth.

Once you see this distinction, the prophets and prophecies will come alive as well as God's workings in the Acts and in the Acts Age epistles. We no longer have to explain away the actions and doctrines of the epistles as either "transitional" or as (more insultingly) "racist." 

God is currently calling out a heavenly body which has a a heavenly hope. We have no earthly ordinances. Even in regard to Abraham himself, Paul teaches us we have but "one Father." That is, God alone is our father. We have no "Father Abraham." We have but "one baptism," that of the spirit and not of water and spirit. 

There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. 

-Ephesians 4:4-6

The heavenly hope was hidden from before the ages began while the earthly hope was revealed since or from the time the ages began. We have covered that elsewhere, so we pause here to only reiterate that difference. Paul, in the Acts, witnessed to the hope of Israel (Acts 28:20) and spoke "no other thing except that which Moses and the Prophets said would come" (Acts 26:22). Yet in Ephesians Paul revealed a hope hidden from before the ages and a hope that was not known by Moses or the Prophets. 

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:... Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus

Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel

Paul knows no root or branch or hope in an earthly kingdom. The message for the current age is a hope far above where Gentile is a fellow heir. In this same book, Paul proclaims that the middle wall of partition between Jew and Greek (an allusion to the separation in the earthly temple) has come down (Ephesians 2:14). God is now building a spiritual temple in the far above the heavens (Ephesians 2:19-22) .

Paul speaks of walking in the calling to which we have been called (Ephesians 4:1). This is the calling of the present age. The calling of the hope in heavenly places. The calling which knows no distinction between Jew and Greek in Christ. The calling which has no Sabbaths, no holy days, no Feasts (Col 2:16). This calling knows no earthly ordinances (Eph 2:15, Col 2:20-23). 

In this age, the root of Israel does not bear us. Our hope and calling are distinct and separate from the hope and calling of the root which is Israel. The earthly plan will come to fruition. Be assured of that. Yet we are careful not to try and combine the two hopes.

Both the denier of prophecy for Israel yet to come (Replacement Theology, et al) and those recognizing Israel has a future (Classic Dispensationalists, et al) claim the Acts Age and its epistles for themselves thus leading to both groups being lost in a land of confusion.

See to rightly divided the epistles and rightly divide the earthly hope and calling from the heavenly hope and calling and many things will start to make sense. And you won't have to resort to charging the chosen Apostles of God with racism and/or stubbornness and/or stupidity. 

The Lord forbade the Gospel of the Kingdom to be preached to anyone but to Jews and not outside of Israel (Matt 10). He stated (and he cannot lie) that he was sent solely to the lost sheep of the House of Israel with that gospel (Matt 15). He didn't even tell them he was going to die until Matthew chapter 16. So, do we preach the same gospel of the kingdom the Lord preached and the Apostles preached? No!

We preach Paul's revelation of Ephesians 3. We have a different calling and a different hope. 

Your Best Life Later (Prizes, Rewards, & Resurrection)

I heard a verse of scripture yesterday which came from a modern, paraphrased translation. I am not opposed to these translations. They can be great commentaries and help with understanding the gist of a verse of a passage. But they really shouldn't be used as the main source for interpretation or for word studies.

The verse in question is from Philippians 3. Here it is from the paraphrased New Living Translation:

I want to know Christ and experience the mighty power that raised him from the dead. I want to suffer with him, sharing in his death, so that one way or another I will experience the resurrection from the dead! 

-Phil 3:10-11 (NLT)

It could be read into this that Paul is saying that resurrection is conditional. Unfortunately, the King James version is even murkier:

That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. 

-Phil 3:10-11 (KJV)

This really looks like Paul is stating that resurrection is in question and that Paul may not qualify.

The gift of eternal life, resurrection, is a gift. It is free. It is wholly by grace through faith. So to what is Paul referring when he speaks of attaining "the resurrection of/from the dead?"

For every hope in the resurrection, we have rewards and prizes beyond the free gift. We see this in the book of Hebrews where men and women hoped to "obtain a better resurrection" (v.35).

In Philippians, the words "from the dead (nekrós)" are used. Is Paul being redundant? No. The translators are thus trying to express the Greek word "ek-anástasis" or "εξαναστασιν" (only used here). The word for resurrection is "anástasis," this is a special resurrection "out from among the rest of the dead."

"The resurrection from the dead" fails us. Literally we have "the out of resurrection, out from among the dead."

We only have this idea in one other place, Mark 9: εκ νεκρων αναστη is used by the Lord to speak of his own resurrection. In verse 9 he speaks it to his disciples, in verse 10 they ponder what it could mean.

Now, no Jew would wonder what "resurrection" meant. They were puzzled at what "resurrection out from the dead" meant. But this is what Paul teaches us to seek in Phil 3.

Phil 3:8-9 emphasizes that we have no righteousness apart from Christ 

"Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord... that I suffered the loss all things... [to] be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith"

The gift of life (Rom 6:23; etc.), resurrection, is free.

What we need to "attain" is the "better resurrection" the special resurrection "out from among the rest of the dead." Remember, the great resurrection chapter (1 Cor 15) teaches us that there is no common resurrection, resurrection shall be by "order" or "rank."

"For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming." -1 Cor 15:22-23 (NKJV)

In the Revelation we see different resurrections as well.

When Paul warns of those who are "the enemies of the cross of Christ," these may very well be those who preach the gospel, but deny the need for personal sacrifice to attain a "better resurrection." As we covered in a recent TTotD, some of Paul's enemies were those who preached Christ.

So, when a man tells you to have "Your Best Life Now" he's telling you to forsake a far better (unimaginably better) life in the age to come.

There is a prize for those who suffer with Christ in this life. That prize is ruling and reigning with him. On this, we can miss out if we settle for comfort in the present age.

"For if we died with Him,We shall also live with Him. [FREE GIFT]If we endure,We shall also reign with Him." [CONDITIONAL]-2 Tim 2:11-12

And if you are having Your Best Life Now, you might not be looking for his Appearing either:

"Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing." 

-2 Tim 4:8

We need to stop seeking our Best Life Now, that we might attain a greater life to come.
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NOTES: Rom 8: "The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together." The Spirit will confirm that one is a child of God, but not every child is an heir of the glory. Heirs of eternal life? Yes. We become heirs of his glory only if we suffer with Him.

The next verse, "For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" assumes suffering.

The verse in Heb 11 in regard to the "better resurrection" notes the condition, "Others were tortured, not accepting deliverance, that they might obtain a better resurrection." They endured these things (such as Moses forsaking the Better Life Now in Egypt) so they could OBTAIN a better resurrection.

Parable of the Pearl of Great Price

We come now to the parable of the Pearl of Great Price. At first glance this parable might seem the same as the Parable of the Treasure. The do have this in common: they are both worth all the finder has. However, the Lord wants us to "compare the things that differ" in His word (Phil 1:10 YLT).

Whereas the Treasure is set against the Leaven, the Pearl is set against the Mustard Seed. The Treasure is found in the land, the pearl is found in the sea. The treasure is whole, the pearl is found in the shell. The man buys the whole field to gain the hidden treasure, the pearl alone is worth all.

A pearl is created through suffering. It is molded over time as an unwanted irritant. This is perfect picture of the scattered Jew among the nations (the sea). Through suffering, protected in the shell (clams are not kosher), the pearl is formed. The pearl is taken out of the shell and out of the sea.

Jews were scattered among the nations, but God has never forgotten his promises to them. It was to confirm these promises that the Lord came (Rom 9:4; 15:8) and what the Apostles preached in the Acts.

"And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them."-Ezekiel 36:18

This verse in Ezekiel preceded the wonderful last section of the prophecy which speaks of the resurrection of Israel as a nation, her restoration to the land and the rebuilding of the millennial temple. The Promises of God are yes and amen!

This is central to the New Covenant as spelled out in Jeremiah 31:

Thus says the Lord,
Who gives the sun for a light by day,
The ordinances of the moon and the stars for a light by night,
Who disturbs the sea,
And its waves roar
(The Lord of hosts is His name):
“If those ordinances depart
From before Me, says the Lord,
Then the seed of Israel shall also cease
From being a nation before Me forever.”
-Jer 31:35-36

Jeremiah, Isaiah, Ezekiel, Zechariah... the prophets speak clearly of the full restoration of Israel and her place as a royal priesthood, a kingdom of priests for the nations.

"Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you"
-Zech 8:23

A Sower
- B Wheat and tares
-- C MUSTARD SEED
--- D Leaven
--- D Treasure
-- C PEARL
- B Drag Net
A The Scribe

Outward Israel has grown into a large tree from a small seed, wherein the fowls of the air have found rest. In this sprawling nation there is a hidden treasure and further, a small, suffering, valuable pearl of great price.

Israel will fulfill the promise of Abraham, to be a blessing to all nations! She will be restored. She will be a blessing to Gentiles! Yet some "sons of the kingdom" will be cast into outer darkness where there is weeping and gnashing of teeth (Matt 8). This is not traditional "hell" (beware the traditions of men!), these are those who will initially refuse to acknowledge the Messiah. In their place, some grafted-in gentiles will sit with Abraham in the kingdom.

“Assuredly, I say to you, I have not found such great faith, not even in Israel! And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob IN THE KINGDOM OF HEAVEN. But THE SONS OF THE KINGDOM will be cast out into outer darkness. There will be weeping and gnashing of teeth.”
-Matt 8:10-12

Remember from the Parable of the Wheat and the Tares, the SONS OF THE KINGDOM are not "the church" but the seed sown by the Son of Man.

“He who sows the good seed is the Son of Man.The field is the world, the good seeds are the sons of the kingdom..."-Matt 13:37-38

This is the "good seed." These are the true children of Israel. Yet we know, that is not enough. One must also have faith.

‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth.’
-Isaiah 49:6

God will restore the Kingdom to Israel, yet entrance into the full blessing is for those who will repent and acknowledge their Messiah.They will look on him whom they have pierced. They will morn for a son of Israel, a brother according to the flesh. Jews are his "brethren" (this will be vital to understanding the Parable of the Sheep and the Goats of Matt 25).

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo.
-Zech 12:10-11

The Revelation is for Israel

A brief look at Revelation 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15 and the “nations” in the Revelation in light of Israel’s centrality in the book.

It is my contention the whole of the Revelation is given to Israel through John, an Apostle to the Circumcision (the Jewish people); commissioned to the Circumcision (Gal 2:7-9). To that end, I want to take a very quick look at the “nations, kindreds, people, and tongues” in the Revelation, in context.


This is an important question, because as we seek to rightly divide the Word of Truth (2 Tim 2:15), we must know the to whom the Word is speaking and the conditions under which the words are spoken. If not, we could end up building arks for a flood that isn’t coming or refusing to minister outside of Israel, etc.


Traditional, Classic dispensationalism has the first three chapters of the Revelation (as well as the end of the book) as given to the current age Church (and to gentiles in general); the Jewish section starting in chapter 4. I believe, however, that the very book is framed for Israel. Revelation 1 and Revelation 22 frame a Jewish context for a coming Jewish age. And, although distinct for Israel, as with all scripture, it is profitable for all men.

REV 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth [land] shall wail because of him. Even so, Amen.

I believe "land," meaning primarily scriptural Israel, is a better translation than "earth" (e.g. Rev 1:7). Young's Literal Translation and Darby's Translation (among others) translate it that way. It makes sense. The "kindreds" in Revelation 5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15 are not differentiated with "of the land" as they are in Rev 1:7.

Obviously, those who pierced him are Israel (Acts 2:36; Zech 12:10; John 19:37; etc.)

Let’s look at the kindreds, tongues, nations, etc.

REV 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation


REV 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands…


REV 10:11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.


REV 13:7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.


REV 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people…


REV 17:15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

While the book is given by an Apostle to the Circumcision (John, Gal 2:9) to believing Israel, it does not exclude noting gentile nations and their fates in the coming age. The scripture is filled with prophesies about gentile nations. Jonah is a great example of gentile salvation having nothing to do with the law (as the law doesn't lead to salvation anyway).


Jonah is from Galilee unlike any other prophet (save the Lord). In John 7:52, the Apostle records for us the objection of the Pharisees to Jesus’ claim to be a prophet, “Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.” Since Jonah prophesied to Gentiles, he was excluded from the prophets of Israel. The point being, the dispensation of the Law, along with the age of the prophets, clearly centers on God’s work through his people, Israel, yet we still see God working among the Gentiles.


The Lord Jesus taught during that age, “salvation is of the Jews” (John 4:22), but it was not limited to Jews. Salvation has always been by grace through faith. When the Lord states, “Not even in Israel have I found so great faith,” he speaks of a Gentile (the Roman Centurion). The Lord can work through Israel, have Israel at the center, and still minister to Gentiles.

Let’s take a closer look at the context of Rev 5:9, “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.”

Who are “THEY?” And what does it mean they are redeemed “OUT OF” every kindred, etc.?

Rev 5, And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth.

First, we see the Tribe of Judah and the genealogical connection to David. These are very Jewish references. Remember, the Lord in his earthly ministry responded quickly to Jews who called on him as “Son of David” (Matt 9), yet he ignored a gentile woman who called out the same way (Matt 15), telling her that he was “sent to none but to the lost sheep of the House of Israel.” It was only when she acknowledged him as “Lord” (which he is to all men) that he responded.


Then we have the “four and twenty elders,” this also speaks of Israel. But the clear reference is in the last verse. Those here were redeemed “out of” (Greek: ek) the nations (Gentiles). These are of the Jewish diaspora. This is solidified in the promise “made us unto our God kings and priests: and we shall reign on the earth.” Israel is promised in Exodus in the past and prophesied in Zechariah in the future as serving as a priesthood for the nations.

Exodus 19: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.


Zechariah 8: In those days it shall come to pass, that ten men shall take hold out of all languages [tongues] of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.

This is also the promise of the New Covenant give to Israel alone. Jeremiah 31-33 (among other scriptures) speaks of a future day for Israel. David and his descendants shall sit on the throne and the priesthood restored in the land. But what of the oft-quoted promise in 1 Peter concerning a “holy nation” and a “royal priesthood?”

1 Pet 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light.

We must ask, who are the “ye” in this verse?

Peter tells us: 1 Pet 1:1 “Peter, an apostle of Jesus Christ, to the choice sojourners of the dispersion…”


The “dispersion” (the diaspora) referenced are scattered Jewish believers. Peter, like John, was “an Apostle to the Circumcision.” James, also, was in this company and he addresses his epistle “to the Twelve Tribes who are in the dispersion” (James 1). These are believing Jews during the Acts age and not members of the One Body of this age.


So we can see in Revelation 5, that John is speaking of believing Jews of the diaspora, called out of the gentile nations, in a future age. When he speaks of the other nations throughout the rest of the prophecy, they are placed in contrast to “true Israel.”

• Israel’s reward is earthly. Our reward is in the far above the heavens. 
• Israel’s hope is the hope of the earthly covenants. Our hope is to be with him in the above heavens. 
• Israel is to one day be a royal priesthood. We have no priesthood. 

When we rightly divide the Word of Truth, it becomes clear and we do not trespass on the hope or calling of another.

The Revelation begins and ends with John, it begins and ends with Israel.

At the end of the Revelation, Rev 22, we see the reconciliation of the creation started in chapter 21. That is, we see access to the tree of life (Paradise) restored, the healing of "the nations" (éthnos, non-Jews), and the beginning of the "ages of the ages" (v.5). But the chapter is the final frame of the whole book (John, reference back to Rev 1) and is thus still given to Israel.


We see again David, “the Alpha and the Omega” (1:8; 22:13), the bride, the plagues, the prophesies of the book, etc. It is a book for and about Israel from an Apostle to the Circumcision.


Note: since the Lord told the malefactor on the cross that he would be with Him in Paradise, and Paradise is not accessible until Rev 22, I'd say this is where and when he sees the promise fulfilled. As a gentile (the believing malefactor), this makes sense to me.

One day, all the families of God will come together, in the age beyond the Revelation:

Eph 1:10 That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.

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UPDATE: I received a reasonable objection to my last point in regard to the age beyond the Revelation and the interpretation of Eph 1:10 based on the Greek (anakephalaiomai). Here is my response for your consideration:

Charles Welch comments on his headship, "In Eph. 1: 10 the word translated in the A.V. 'gather together in one,' and in the R.V. 'sum up,' is anakephalaiomai, which contains in verbal form of the word kephale, which is translated 'Head.' This passage therefore must be considered together with the others which give the title of Head to the Lord. The word can be translated, 'to head up,' or 'to gather together under one Head,' and although this rendering may not be elegant, it will preserve the truth for us, which is of more importance."

Also, "Chapter 1:10 speaks of the things in the heavens, and the things on the earth, being gathered together under one Head. In verses 21, 22 we read that the Lord has been raised "far above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in the coming one..."

I looked at several translations and at the Greek. [pâs = all types], suggesting different things. When time is fulfilled, as Young's Literal has it, "to bring into one the whole in the Christ." So, it is supposition to look into eternity future and conclude the current headship culminates in the coming together in the future, but I think it is implied. Ephesians announces the current dispensation of grace and the headship of Christ in this age and the age to come.

Rightly Dividing the Word of Truth

This short study was first penned in January of 2015, but I am posting as a parallel to my two-part study on The Present Age and my note on understanding the Bible.

Some time ago, I started tweeting some short thoughts aimed at getting us to consider context when trying to interpret scripture. It should be understood, before we open the pages of the Bible, that everything we read is FOR us, but it is not all TO us. We need to divide (Greek: orthotoméō, “to cut straight,” “dissect correctly,” Strong’s #3718) the scriptures and understand context.

Study to show yourself approved unto God, a workman that needs not to be ashamed, rightly dividing the word of truth. -2 Tim 2:15

There are many examples of Christians claiming for The Body promises that are meant for other companies of believers. Here's a well-known Bible promise many apply to themselves. They claim Jer 29:11 for their "life verse." Let's look at it isolated and then in context. 

For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope. -Jer 29:11

Great verse. A lot of people claim it. But is it a promise to us?

For thus says the Lord: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope. Then you will call upon Me and go and pray to Me, and I will listen to you. And you will seek Me and find Me, when you search for Me with all your heart. I will be found by you, says the Lord, and I will bring you back from your captivity; I will gather you from all the nations and from all the places where I have driven you, says the Lord, and I will bring you to the place from which I cause you to be carried away captive.

The context is a promise to Israel that God still has a future plan for that nation (the New Covenant, two chapters later, Jer 31), even though they were headed into captivity. Precious few Israelites would see a return to Jerusalem, but the promise is not to individuals, it is to the nation. So those who heard this promise directly from Jeremiah would not apply it to themselves.

 

Promises and Principles 

Is there a principle here? Yes, but it still involves God's future plans for Israel. Jeremiah lays out for Israel the future promise of the New Covenant (Jer 31; Heb 8). That promise has not yet been fulfilled. The principle we take from Jeremiah 29 is that God plans no evil for those who are his and we can trust that “all things work together for good to those who love God, to those who are the called according to His purpose.” (Rom 8:28)

We rest in the fact that, as God kept and will keep his promises to Israel, he will keep his promises to us.

There is a principle of God's faithfulness to His word, His care, His people. But nowhere can we claim these promises for this life. Jeremiah 29 teaches us that God will be faithful to our hope and promise of resurrection life in a future day. We can find comfort in his faithfulness. In Jeremiah 31 we see that same truth. There is a principle to be understood, but not a promise to be "claimed."

God said it, I believe it, that settles it?

Let's look at 2 Sam 7:12-13 the way people claim Jer 29:11: 

When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever.

Well, God did say it, and I do believe it. It also settles it. Should we claim this promise as our own? Obviously not. This principle of interpretation needs to be applied to many New Testament passages as well. Let me point out just one "promise" nobody is "claiming."

Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. (Mt 19:28)

This is a promise (a) to the chosen twelve AND (b) to the nation of Israel. You and I are not here. We cannot claim one of the thrones. But even though neither the thrones nor the tribes have anything to do with the Body (Eph 3), we can still learn from this scripture. It teaches us about the future and about God’s character. Jeremiah 29 and 31 become real. It helps us interpret the parables and the expectation of Pentecost and the Book of Acts if we'll let it. 

So many who claim to understand the difference between the Body and Israel, those who understand God's dispensations, those who understand the wicked fruit born out of the Replacement Theology... so many of these same folks practice clandestine Replacement Theology by trying to rob promises and scripture from Israel when the Holy Spirit clearly tells us these things are for Israel, her King (David), and her Apostles (the Apostles to the Circumcision).

Matthew 19:28 is invaluable. We learn more about the coming kingdom in Israel than we do in Acts 1 where the Lord teaches the twelve (eleven) about that still future kingdom. But to do this we must separate promise from principle. The promise is not to us. The principle does not concern us. But it is there FOR us! Without context, we can get really confused! 

The Great Commission

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. -Matt 28:16-20

But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” -Acts1:8

This topic deserves a study of its own, but in context of this study, I present for your consideration the idea that neither of these passages are give to us in this age.

The Matthew 28 commands the eleven to teach disciples to “observe all things that [Jesus] commanded [them].” This involves truths revealed during the earthly ministry of Christ. In the “Present Age” study we noted that there are commands, ordinances and practices in the Acts Age which are not consistent with the Post-Acts Age. If we read the Lord’s teachings and manner in the gospels, we need to see that he was sent “only to the lost sheep of the House of Israel” (Matt 15:24) and commanded his disciples to go to Jews only (Matt 10).

How many times have we heard in regard to Acts 1:8, “Raleigh is my Jerusalem” or “New York is my Jerusalem,” etc.? No. Jerusalem is Jerusalem. They were commanded to wait in Jerusalem for the Jewish feast of Pentecost and after their witness there, they could then go on to Samaria and then unto the rest of the world. But to whom in the rest of the world?

We know Peter was the first to go to a Gentile believer (Acts 10, Cornelius believed before Peter got there), but note what the scripture teaches after he reported his experience with the other disciples in Acts 11,

Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only .

As noted in the Present Age study, they were commissioned to Jews in the gospel age and into the Pentecostal Age. In the Post-Acts Age, all distinctions we lifted, the wall of partition lowered, and the one new man was created.

We will leave that there, we should make application as it applies to all practices in the One New Man of the Present Age.