Israel's Promises Contained In [Rom 10:6-21]
by Joel Sexton
(Taken from a current larger study)
In [Rom 10] we find a whole litany of promise passages being quoted and alluded to from the Law, Prophets & Psalms. This is to show that despite Jewish unbelief, the kingdom and promises were not put on hold. The fact that the Gentiles were coming in during the last days as prophesied to provoke Israel to jealousy also demonstrates that there was also coming in the last days "faithful remnant" [cf. Rom 9:27:29; 11:5, 7]. And the Lord would make it a short work for the remnant to come into completion [Rom 9:27-29].
We will deal with vs. 19 as well as [Rom 10:6-21] to show that Paul as well as the rest of the N.T. writer's, for the most part, applied [Deut 32] to their last days. The whole context bolster's this understanding.
As noted above. [Deut 30-34] is Israel's last days, judgment and restoration. Something we have shown even top Dispensational scholars agree on. And yet Paul here In [Rom 10] quotes from [Deut 30-34] three times. This will other major O.T. promise passages [Isa 52:7; Joe 2:32; Isa 65:1-2] shows us that for Paul,
"Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light." [Rom 13:11-12].
In [Rom 10:6-8 cf. Deut 30:12-14] Paul is quoting the section of Deuteronomy that speaks of Israel's restoration. If they would obey the word they would be restored. In [Rom 9:30-10:4] we see clearly the obedience is to the gospel. The righteousness of the law, as opposed to the righteousness of Christ, is what Israel was pursuing. But of course, it is only the perfect active and passive righteousness of Christ that will save anybody. His active obedience in keeping the law perfectly and his passive obedience in experiencing the cup of God's wrath. This is imputed to the believing one. That is why after the section of [Rom 9:30-10:4] in vs. 5 we see the conjunction "For" (gar) To show not a shift in Paul's thinking but he is bolstering his case of that of law & gospel (Lev 18:5 cf. Deut 30:1f). [Lev 18:5] we have law while in [Deut 30:1f] we have restoration, gospel. This is the Reformation understanding of Scripture. Law & Gospel. Commands and demands with also promises and salvation.
Our next promise passage that Paul directly quotes is [Joe 2:32], which reads in context,
"Then the Lord will be zealous for His land And will have pity on His people...“And it will come about that whoever calls on the name of Lord Will be delivered" [Joe 2:18; 32]
Also what is mentioned at great length beside Israel being gathered back into the land is that their produce would be abundant and they would no longer be a reproach. And of course the Day of the Lord is mentioned before the passage before us in [Joe 2:32] which shown above, Peter applies directly to his day.
N.T. Wright in his standard massive commentary on Romans states the following concerning our present text and how Paul to see's Israel's restoration,
"The quotation from Joel is a further point at which we are right to hear echoes of God's renewal of the Covenant. Joel 2 sits comfortably alongside Deuteronomy 30 30 as a powerful statement of how God will restore the fortunes of Israel after devasting judgment." [1]
Next of our promise passages is found in vs. 15 quoted from [Isa 52:7].
"How lovely on the mountains Are the feet of him who brings good news, Who announces peace And brings the good news of happiness, Who announces salvation, And says to Zion, “Your God reigns!”
One of my favorite passages from Isaiah.
As Moo, in what is considered to be the best commentary on Romans that we have suggests that this present verse as well as (vs. 14-18) is used by Paul in context of fallen Israel. [2]
Moo also goes on to state that [Isa 52:7]," the passage was widely viewed as a prophetic of the messianic age." [3]
The main themes of Isa 52 are the Servant, Zion restored and the second exodus into the land. These realities were being fulfilled Under Paul's ministry. The next two texts will prove this beyond a shadow of a doubt. Next is [Rom 10:19],
" But I say, surely Israel did not know, did they? First Moses says,
“I will make you jealous by that which is not a nation, By a nation without understanding will I anger you.” [Deut 32:21]
Much has already been stated when it comes to [Deut 32]. For Paul to quote in the context of Israel's rejection of Messiah and His righteousness which is imputed to the believing one [Rom 9:30-10:4] is to bring the idea of judgment. As we have seen in [Acts 2:40] and will see in [Heb 10:25f cf. Rev 19:2] when [Deut 32] is used in the context of national Israel and or her judgment, it is referring to her latter end, her covenant cursing that fell again in A.D. 70.
Paul as he does so often (like the prophets, John & Jesus) he couples Israel's restoration [Deut 30; Isa 52:7; Joe 2:32; Isa 65:1-2] with [Deut 32]. Israel's wrath to come. And of course, this section in Romans Paul blends in her judgment for rejecting the true righteousness with the remnant and nations final salvation.
Our last passage is from [Isa 65:1-2] quoted by Paul in [Rom 10:20-21],
"And Isaiah is very bold and says, “I was found by those who did not seek Me, I became manifest to those who did not ask for Me.” But as for Israel, He says, “All the day long I have stretched out My hands to a disobedient and obstinate people.”
In [Isa 65:1-16] we find a vivid picture of the judgment of Israel as a whole, with the exception of the remnant, Yahweh's "servants" and the nations. Isaiah speaks of not destroying the whole cluster for the sake of the remnant who would inherit the "mountains of Judah." In vs. 13f we find a sharp contrast between Israel and the faithful remnant.
"Therefore, thus says the Lord God, “Behold, My servants will eat, but you will be hungry.
"Behold, My servants will drink, but you will be thirsty. Behold, My servants will rejoice, but you will be put to shame. “Behold, My servants will shout joyfully with a glad heart, But you will cry out with a heavy heart, And you will wail with a broken spirit. “You will leave your name for a curse to My chosen ones, And the Lord God will slay you. But My servants will be called by another name. “Because he who is blessed in the earth Will be blessed by the God of truth; And he who swears in the earth Will swear by the God of truth; Because the former troubles are forgotten, And because they are hidden from My sight!" [Isa 65:13-16]
After this we see Zion and all of its glory restored. The commentators are divided as to whom [Isa 65:1-2] refer to. Disobedient Israel or the Gentiles. Motyer in his major text on Isaiah sees the Gentiles in view, as does Grogan and a host of others. [4] [5]
Notes
[1] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pg. 569
[2] The Epistle To The Romans (NICNT) Moo, Douglas, 1996, Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505, pg. 663
[3] Ibid. pg 664
[4]IVP Academic, An imprint of InterVarsity Press, Downers Grove, 1993, Motyer, J.A. The Prophecy Of Isaiah: An Introduction & Commentary pg. 523-524
[5] The Expositor's Bible Commentary, vol. 6, pg. 349, Isaiah, Geoffrey W. Grogan (Zondervan, 1986).
Wednesday, September 26, 2018
ISRAEL'S COVENANT'S & RESTORATION:AN EXPOSITION & COMPARISON OF [EPH 1-3; 1 Pet 1-2]
ISRAEL'S COVENANT'S & RESTORATION:
AN EXPOSITION & COMPARISON OF [EPH 1-3; 1 Pet 1-2]
by Joel Sexton
EPHESIANS 1
In (vs. 1) Paul calls the church "saints" which is a covenantal title for Israel (Ps 16:3; 30:4; 37:28; 85:8; 97:10; 132:9,16; Dan 7:18, 21-22, 25, 27), "chosen in Him" (vs. 4). Israel was God's chosen people (Deut 4:37; 7:6; 10:5; Ps 135:4; Isa 41:8; 44:1-2; 66:15; Eze 20:5).
In (vs. 5) Paul states "He predestined us to adoption as sons." Paul in Rom 9 Paul states of National Israel, "who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen." (Rom 9:4-5). Notice Paul says of Israel "belong adoption as sons." This was Israels right, heirs of the Abrahamic covenant, and yet Paul states in Rom 8 as in Eph 1:5 that the church at Rome "For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him." (Rom 8:15-17). He goes on to state they are still waiting for the full consummation of the adoption, the already and not yet found so often in Paul. He states creation is waiting for " revealing of the sons of God" (Rom 8:19b) and "waiting eagerly for our adoption as sons" (Rom 8:23). They were "eagerly waiting" for full adoption. That is they had expected the promise would come soon, as Paul confirms later in Rom 13:11-13 that this was in fact a true expectation. Paul also speaks of adoption in Gal 4:5. It should also be pointed out that from Rom 9:4-5 that Israel had the "glory" and yet this was also the expectation found in the previous chapter. So Israel had the "adoption" and "glory" yet Paul in Rom 8 speaks of this as a privilege for the church as a whole.
In (vs. 7) Paul says the church has "redemption" (cf. Rom 3:24; 1 Cor 1:30; Col 1:14) another strong covenantal term for Israel. Paul speaks of redemption as an accomplished fact but also would fully be accomplished at the Parousia, the "day of redemption" (Eph 4:30). Again, we see the already and not yet at work. Redemption is the release from slavery, ransom being paid for the person. Everyone should agree that Yahweh redeemed Israel in the exodus as Torah and rest of O.T. makes clear, (Ex 15:13; Deut 9:26; 13:5; 15:15; 21:8; 24:18; Isa 63:9; Mic 6:4).
EPHESIANS 2-3
" Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands— 12 remember that you were at that time separate from Christ, excluded 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 formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity. 17 And He came and preached peace to you who were far away, and peace to those who were near; 18 for through Him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, 20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, 21 in whom the whole building, being fitted together, is growing into a holy [q]temple in the Lord, 22 in whom you also are being built together into a dwelling of God in the Spirit."
If there was one text we could go to refute Dispensationalism's whole main doctrine of distinction of Israel and the church, that the church doesn't receive Israel's covenants and promises, this would be the text.
The Gentiles were at one time excluded from the commonwealth of Israel, strangers. They weren't citizens of Zion, the heavenly land, not until the cross. Those that were once afar off is taken from Isa 57:19. Let's get the context, which we feel confirms what we just pointed out, Paul is speaking of a heavenly land/Zion.
It should also be noted the covenantal terms applied to Ephesian church corporate in Eph 1.
Paul goes on in (vs. 20-23) of Christ being exalted to the right hand with all dominion, which is Ps 110:1, David's seat.
"When you cry out, let your collection of idols deliver you. But the wind will carry all of them up, And a breath will take them away. But he who takes refuge in Me will inherit the land And will possess My holy mountain.”And it will be said, “Build up, build up, prepare the way,Remove every obstacle out of the way of My people For thus says the high and exalted One Who [o]lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite....Creating the [p]praise of the lips. Peace, peace to him who is far and to him who is near,” Says the Lord, “and I will heal him.” (Isa 57:13-15, 19).
Yahweh speaks of those that would "inherit the land" and to "prepare the way, remove every obstacle" which are second exodus motifs found elsewhere in Isaiah (Isa 11:9-12; 35:8-10; 40:1-11). Yahweh would dwell on a "high and holy place" along with the faithful remnant who would also inherit the "holy mountain" i.e. Zion. So we have the land, and zion the kingdom. This lines up perfectly with the language Paul uses in Eph 2:11ff speaking of the one new man being brought nigh to the heavenly city by the blood of Messiah. No longer strangers but "fellow citizens" of the "household." What is this but heavenly Zion? Paul goes on to speak of the one new man as being built up as a tabernacle. What is Zion the city of Yahweh without a temple? Paul, we feel in this passage alone teaches all three components dispensationalists to insist on as being essential to the kingdom, the house, kingdom, and throne.
Eph 1 Christ is exalted to the right hand in heavenly places, 2:6 we are raised to sit in heavenly (cf. Col 3:2). and are no longer "foreigners" but fellow citizens with Israel and are made up as a temple. That is of the heavenly Zion, the New Jerusalem. We have Christ at the right hand, reigning according to Ps 110:1 on David's throne. Davids throne was in Jerusalem, but Christs in the Heavenly Jerusalem-Zion, We are raised also into Gods presence with Christ in the MHP of the heavenly temple, we ourselves with Christ are the Temple.
This is very suggestive that Paul is speaking of Zion but a Heavenly Zion-Jerusalem. If there's reigning, citizens, a temple, that means there's a city. Also contextually Paul is emphatic that the promises and covenants given to Israel were taken shape when he wrote (Eph 2:11ff). Paul in Gal 4:21-31 speaks of two covenants, two Jerusalems. Hagar and Ishmael represent the earthly Jerusalem while Sarah and Issac the Heavenly. Paul says these are the two covenants, one is from Sinai, one is from above, the heavenly Jerusalem, which represents the new covenant. He then mentions the earthly Jerusalem now is persecuting the Christians, but cast out the earthly Jerusalem, the old covenant. The Hebrew writer in Heb 12:18ff speaks of a heavenly Zion and the new covenant.
"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels...and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our, God is a consuming fire." (Heb 12:22, 24, 28-29).
They then were coming to a heavenly Zion, not expecting 2000 years, and not expecting an earthly Zion but a "heavenly" They then were receiving the kingdom. Zion coupled with the Kingdom in the same passage shows the writer has in mind the Davidic Kingdom. In Heb 3:7-4:11 the writer speaks of the church has taken part in the second exodus of Isa 40-55; Jer 16 etc. The end result of the eschatological exodus according to the prophets is the entrance into Zion the Davidic Kingdom. Also vs 29, the writer speaks of God as a "consuming fire" indicating the judgment. The language is taken from Isa 29; 30:27-30; 32 in speaking of Gods judgment on Assyria. Also in Heb 11 and 13 we read the following,
"for he was looking for the city which has foundations, whose architect and builder is God..All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say, such things make it clear that they are seeking a country of their own. 15 And indeed if they had been [l]thinking of that country from which they went out, they would have had the opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not [m]ashamed to be called their God; for He has prepared a city for them." (Heb 11:10, 13-16)
What we find again is a "city" that is part of a "better country, a heavenly one." Abraham looked at the "promises" that were "far off" from him. The promise is the land promise, and yet here, as well as Heb 12:22ff (as we just seen above) and Heb 13 that this is indeed the case, Heb 13 states,
"So, let us go out to Him outside the camp, bearing His reproach. For here we do not have a lasting city, but we are seeking the city which is to come." (Heb 13:13-14).
The word camp refers to the wilderness wanderings and the present city, they were to leave the earthly Jerusalem behind "bearing His reproach" that is, suffer persecution. This is the same theme found in Heb 10:26-27. They were suffering reproaches from the ones that "trampled under foot the Son of God..vengeance is mine says the Lord. This by most is speaking of the fall of Jerusalem. Vss. 37 says He will not tarry but come in a very very little while. The coming is in vengeance on those who trampled underfoot the Messiah and were persecuting his followers. This is the same coming of Heb 9:26 which is the Second Coming. Back to ch 13. They didn't have a lasting city but were seeking the one "about to come." The Greek word "Mello" is used. It means imminence in a lot of cases dealing with eschatology, and we think it means the same here considering the context, they had no lasting city, and 10:37 He will not tarry but will come in a very very little while. And finally, Heb 8:13,
"When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear." (Heb 8:13). The temple cult, priesthood, and city would soon be gone. The already and not yet.
Also, it should be mentioned in passing what was affirmed above, in Rev 17 & 21 we have the same doctrine of two Jerusalems. One earthly that persecutes the saints, and is a harlot, the other a bride.
So the NT. contextually teaches we believe, in supporting Eph 1:20-24; 2:11-22 that there is a heavenly Jerusalem, but not only that, but there are two Jerusalems, one that was about to be destroyed that represented idolatry and murder, one that would be lasting, for "of the increase of His government there shall be no end" (Isa 9:7).
Gentry concurs vigorously when it comes to the devasting nature of Ephesians to Dispensationalism when he states,
Interestingly, the epistle to the Ephesians is virtually an anti-dispensational polemic by the Apostle Paul! Notice the teaching in Ephesians regarding matters antithetical to dispensationalism: Christ is held as presently in His position as a kingly Lord (1:19-22) and, as just pointed out, we are presently seated with Him (1:3; 2:6). Paul applies the application of “the promises of the covenant” (literally) to Gentiles in the Church (2:10-12). He emphasizes the removal of the distinction between the Jew and the Gentile (2:12-19). He refers to the building up of the Church as being the building of the temple (2:20-22).35 The New Testament phase of the Church is declared to have been taught in the Old Testament, though not with the same fullness and clarity (3:1-6). Christ’s kingly enthronement is celebrated by the pouring out of gifts upon His Church/kingdom (4:8-11) with the expectation of the historical maturation of the Church (4:12-14). Paul mentions the kingdom in such a way as indicative of it's spiritual, rather than political, nature (5: 5). [22]
WRATH IN EPHESIANS/ SONS OF DISOBEDIENCE
The word "children" is a covenantal term denoting covenantal faithfulness or unfaithfulness on the part of man. More specifically, and biblically this refers to the jews. Sons of the kingdom cast out. The word is used only three times in the synoptic gospels (Matt 3:7; Lk 3:7; 21:23), all referring to the judgment of the nation in A.D. 70
The Greek word for "wrath" orge, carries the meaning of a judge handing out a sentence. A sentence of guilty where punishment is due. In this case, the magistrate is Yahweh, who not only declares the guilty their sentence but also brings it to fruition by exercising His "wrath" i.e. anger.
Eph 2, the wrath is against all unregenerate, gentile or Jew, but Paul zeroes in on "us" the jews as "sons of disobedience'' The sons of disobedience according to Christ, the tares (Matt 13:38) are the jews (Matt 8:11-12; Lk 13: ) the sons of the kingdom cast out. Paul in Rom 2:8 speaks of the jews especially as those that "disobeyed" the gospel. We see this in Acts as well. Also, the phrase "sons of disobedience" is a Hebraism, lending support to the idea of them being the jews as a whole who rejected the gospel, they are of "their father the devil'' (Jn 8:44). Adam Clarke in his comments on Eph 2:2 "sons of disobedience" states that this view isn't foreign to commentators "Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews.."[1] Although himself not holding that this phrase is exclusive of the jews only.
But Paul states clearly in our text (1 Thess 2:14-16) that Yahweh's "wrath-orge" would come to a complete end (telos) with their judgment in A.D. 70, which also John the Baptist and the Lord attest too (Matt 3; Lk 3 cf. Matt 8:11-12; 16:21-28; 21-24; Lk 13-19; 21). This being the case, "wrath-orge" in Ephesians and Colossians as well as Thessalonians in speaking of the day of the Lord in general, or to fall on the Jewish nation in particular, cannot be extended beyond the covenantal timeframe of A.D. 70.
1THESS 2 CHAPTER LAYOUT
Wrath- Contextual in Thessalonians, then in Paul in general, then NT
In dealing with our present passage contextually, we will do so by starting with the immediate context in Thessalonians, secondly look at "wrath-orge" within eschatological passages in Paul as a whole, then finally compare Jesus and the Synoptic Gospels, as Christ's eschatological teaching in general and the Olivet Discourse in particular, are Paul's main N.T. source.
I believe the N.T. as a whole is both, coherent and harmonious with itself concerning eschatology. Paul, Peter, John in Revelation, and Jesus and John the Baptist are all one in agreement when the Second Coming would take place, and the events leading up to His Parousia. We see Paul, and John, especially in Revelation, use Christ's overall eschatologically teaching, especially the Olivet Discourse, and make it their own. Paul and the rest of the N.T. writers didn't have a different eschatology then Jesus, but the exact same. His lips flow the fountain of N.T. eschatology. So If Jesus time and again referred to his coming as in the judgment of the Jewish polity in A.D. 70, then this necessitates the same for the rest of the N.T. corpus
Eph 2:15-16 Christ made peace where there was once "wrath" (Eph 2:4) by means of His work at Calvary for "both" (Eph 2:14) "Israel" (Eph 2:12) and the "Gentiles" (Eph 2:11). Thus, wrath in Ephesians isn't just speaking of the Gentiles, but also the Jews. But for Paul, Yahweh's wrath on the jews would be "complete-telos" on the jews in AD.70 (1 Thess 2:14-16). This leads me to believe that when Paul generally speaks of "wrath" being poured out at the Parousia in his letters he is specifically speaking of the judgment that fell upon the Jews in A.D. 70. For instance, we also see in Rom 9:22 that the Jewish nation as a whole was "vessels of wrath."
The word "children" is a covenantal term denoting covenantal faithfulness or unfaithfulness on the part of man. More specifically, and biblically this refers to the jews. Sons of the kingdom cast out. The word is used only three times in the synoptic gospels (Matt 3:7; Lk 3:7; 21:23), all referring to the judgment of the nation in A.D. 70
The Greek word for "wrath" orge, carries the meaning of a judge handing out a sentence. A sentence of guilty where punishment is due. In this case, the magistrate is Yahweh, who not only declares the guilty their sentence but also brings it to fruition by exercising His "wrath" i.e. anger.
Eph 2, the wrath is against all unregenerate, gentile or Jew, but Paul zeroes in on "us" the jews as "sons of disobedience'' The sons of disobedience according to Christ, the tares (Matt 13:38) are the jews (Matt 8:11-12; Lk 13: ) the sons of the kingdom cast out. Paul in Rom 2:8 speaks of the jews especially as those that "disobeyed" the gospel. We see this in Acts as well. Also, the phrase "sons of disobedience" is a Hebraism, lending support to the idea of them being the jews as a whole who rejected the gospel, they are of "their father the devil'' (Jn 8:44). Adam Clarke in his comments on Eph 2:2 "sons of disobedience" states that this view isn't foreign to commentators "Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews.."[1] Although himself not holding that this phrase is exclusive of the jews only.
But Paul states clearly in our text (1 Thess 2:14-16) that Yahweh's "wrath-orge" would come to a complete end (telos) with their judgment in A.D. 70, which also John the Baptist and the Lord attest too (Matt 3; Lk 3 cf. Matt 8:11-12; 16:21-28; 21-24; Lk 13-19; 21). This being the case, "wrath-orge" in Ephesians and Colossians as well as Thessalonians in speaking of the day of the Lord in general, or to fall on the Jewish nation in particular, cannot be extended beyond the covenantal timeframe of A.D. 70.
1 Peter 2:4-10
"And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: 'Behold, I lay in Zion a choice stone, a precious corner stone, And he who believes in Him will not be disappointed.' This precious value, then, is for you who believe; but for those who disbelieve, 'The stone which the builders rejected, This became the very cornerstone,' and, 'A stone of stumbling and a rock of offense'; for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. (1 Pet 2:4-10).
1 PET 1:10-12
We will start our examination of 1 Peter with vs. 10-12, as this passage is crucial in understanding everything Peter speaks of it his first epistle, and in my opinion this is one of the most important passages in the entirety of the N.T. when it comes to eschatology general, and in understanding that the promises spoken of by the prophets weren't for them but Peter states "for us" and that the prophets didn't understand the timing or nature of the suffering of the Messiah and the "glories" that would follow (Israel's Restoration and Kingdom) in particular.
" As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12 It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look." (1 Peter 1:10-12)
Peter`s words are reminiscent of what the Risen Lord told the two disciples, on the road to Emmaus,
"And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. And they were talking with each other about all these things which had taken place. While they were talking and discussing, Jesus Himself approached and began traveling with them. But their eyes were prevented from recognizing Him. And He said to them, “What are these words that you are exchanging with one another as you are walking?” And they stood still, looking sad. One of them, named Cleopas, answered and said to Him, “Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?” And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, and how the chief priests and our rulers delivered Him to the sentence of death and crucified Him. But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. But also some women among us amazed us. When they were at the tomb early in the morning and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. Some of those who were with us went to the tomb and found it just exactly as the women also had said, but Him they did not see.” And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?” Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures." (Lk 24:13-27)
Just like modern day Dispensationalists, the two disciples misunderstood the scriptures, that the Messiah first had to suffer then enter into his kingdom. In Rev 2, to the church of Thyatira, we read,
"He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father;" (Rev 2:26-27)
Here we see Jesus would give them the kingdom when He comes if they overcame. He is going to give them the same kingdom that He "received..from My Father." This is clearly the Davidic Kingdom. Christ already is seated on David's throne. He would give the church which He already received. The passage quoted by our Lord in Rev 2 is Ps 2:9. This Psalm the dispensationalists say has a future fulfillment during the supposed future millennial reign. It should be beneficial if we give the context of the Psalm.
“But as for Me, I have installed My King Upon Zion, My holy mountain.” “I will surely tell of the decree of the Lord: He said to Me, ‘You are My Son, Today I have begotten You. ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. You shall break them with a rod of iron, You shall shatter them like earthenware.’' (Ps 2:6-9)
In Rev 2:26-27 we see in this one passage the already and not yet of the kingdom. Jesus had inherited it already and would give it to the church when he came. This is much like the parable of the pounds in Lk 19:11-27. Jesus would go off to "receive a kingdom." and come back to give to His servants. Peter states in a similar vein,
"Who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God." (1 Pet 1:21).
The preceding and following context of 1 Peter shows what the "salvation and `glories`` were
.
"To obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls. As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow." (1 Pet 1:4-11).
The "salvation" the prophets spoke of is the "salvation of your souls" (vs. 9), which "salvation is ready to be revealed" (vs. 5), at the "revelation of Jesus Christ" (vs. 7), and the "the grace to be brought to you at the revelation of Jesus Christ." (vs. 13). This salvation, grace, glory was to come at the revelation of Christ, i.e. the Second Coming.
PETER'S RECIPENTANT\S
Don Preston in his excellent article 1 Peter And Israel's Land Promises, states the following,
"Peter was the apostle to the circumcised (Galatians 2), those whose history and promises were in the Old Testament that he quotes. He is writing to "his audience." Just like Paul the "apostle to the Gentiles" wrote to his audience, Peter, "apostle to the circumcision" was writing to his audience.
The geographical locations that Peter mentions are some of the very locations mentioned in Acts 2. There we are told that Jews from "every nation under heaven" had gathered. Did these "Jews" not go back to their home after hearing Peter speak to them about their Messiah on that momentous day? This alone is sufficient to understand that Peter truly was addressing Israel scattered abroad.
Peter specifically addresses "the elect, those scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, etc." A bit more accurately, he says, "to the chosen sojourners of the dispersion..." These terms, i.e. the elect, sojourners (cf. 1:17; 2:12), and the diaspora are virtually technical terms for the ten northern tribes, i.e. Israel scattered abroad. Many commentators acknowledge that diaspora was, "a technical term among Greek-speaking Jews for members of their race dwelling outside Palestine."2
Further proof that Peter is addressing the diaspora of Israel– albeit now Christians of the diaspora– is that he speaks of them being "elect according to the foreknowledge of God." Paul makes it clear in Romans 9-11 that it was Israel that was foreknown. It was Israel that was elected. It was Israel to whom the promises of the election were made (Romans 9:3f; 11:1-3)." [31]
Throughout his epistle, Peter uses language reminiscent of Israel’s bondage and exodus. The terms "strangers and sojourners" recall the Exodus. He also says that they had been "redeemed" (1 Peter 1:18). This word carried strong connotations of deliverance from bondage. It is used for deliverance from Egyptian and Babylonian captivity (Isaiah 43:3-7; 48:20).
Peter encouraging them through "trials" (1 Peter 1:7; 4:12), could be as in Rev 2-3 they were under persecution for sure, but probably from unbelieving Jews, therefore that is why Peter seems to be speaking specifically to the believing Jews within the church, the faithful remnant, although he is speaking to the church as a whole, he seems to single them out because of persecution. In Rev 2-3 we see John speaks of the seven churches which are in Asia (same as 1 Peter), suffering persecution under the Jews (Rev 2:9ff; 3:9ff-same as 1 Peter), and that they were "kings and priests" (Rev 1:6-same as 1 Peter). This matches perfectly what Peter states in his first letter.
COVENANTAL TERMINOLOGY AND 1 PETER 2:4-10
In his commentary on Exodus, J. Coert Rylaarsdam, in commenting on Ex 19:5-6 states,
"Israel is to be God's "own possession" (Deut 7:7; 14:2; 26:18). The term is applied to people, always refers to the elect community. This is also true of the Greek equivalent in the N.T. (Tit 2:14; 1 Pet 2:9; Eph 1:14). The freedom of God in his choice of Israel, the pure graciousness of the act, is stressed by "for all the earth is mine." ... It will also be 'a holy nation', i.e., set apart for a peculiar task. Israel was to be the church. This is also the interpretation of the text in the N.T., (1 Pet 2:5,9) [32]
Peter follows after Paul’s thinking, when he designates Christians as “stones” being built into a “spiritual house” (1 Peter 2:5-9). But he does more; he draws upon several Old Testament designations of Israel and applies them to the Church: “a chosen generation, a royal priesthood, a holy nation.” (1 Peter 2:9-10; Ex.19: 5-6; Deut. 7:6). He, with Paul, also calls Christians “a peculiar people” (1 Peter 2:10; Titus 2:14), which is a common Old Testament designation for Israel (Deut. 14:2; 26:18; Psalm 135:4). [33]
Chilton in speaking of the parable of the wicked landowners of Matt 21, states the following in relation to 1 Peter 1,
"The Jews had spoken their own sentence of condemnation. Indeed, the vineyard would be taken from them; the Lord would come and destroy them, and give the vineyard to obedient workmen who would render to Him the fruit He desired. The Kingdom was to be taken from the Jews and given to a new "nation." Who would this nation be? The Apostle Peter (after citing the same Old Testament text Jesus used) gave The Rejection of Israel definitive answer, writing to the Church: "You are a chosen generation, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who were once not a people, but are now the people of God; who had not obtained mercy, but now have obtained mercy" (l Pet. 2:9-10). The clincher is that God had used this identical language in speaking to the covenant people of Israel at Mount Sinai: "You shall be My own possession among all the peoples . . . and you shall be to Me a kingdom of priests and a holy nation" (Ex.19:5-6). What once had been true of Israel, Peter says, is now and forever true of the Church. [34]
To quote Preston again,
"Peter quotes verbatim from Hosea 1:9-10; 2: 23 which is the prediction of the restoration of the ten tribes: "who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy." As Dubis cogently notes, according to Hosea and the other prophets, "it is only when God regathers Israel and Judah to the promised land that they are once again called ‘Sons of the Living God...Thus, when 1 Peter 2:10 takes up the language of Hosea 1:6, 9, 2:25 (LXX), and says that those who were formerly called ‘Not a people’ (ou laos) are now called ‘People of God’ (laos theou), and that ‘Not pitied (ouk eleemenoi) has now received pity (nun...eleethentes), this is tantamount to saying that Israel’s restoration from exile has taken place."4 It is also tantamount to saying that the promises of "the land" must be taken spiritually.
The fact that Paul and Peter affirm the fulfillment of the OT promises of Israel’s restoration "in the land" as fulfilled in Christ and the church becomes the divine commentary on the meaning of "the land" as seen by the NT writers. As we are seeing, Peter and Paul indisputably affirmed the fulfillment of key restoration prophecies (Isaiah 49; Hosea; Ezekiel 37, etc.). And, they affirmed the spiritual fulfillment (1 Peter 2:4-5). If the temple was spiritual, if the sacrifices were spiritual, if the priesthood was spiritual, then the land was spiritual!
Peter tells his audience, experiencing the restoration promised by Hosea, "you also, as living stones, are being built into a spiritual house." (1 Peter 2:4).This is parallel to Paul who said that the Ephesians were, "being built together for a habitation of God", i.e. "A holy temple in the Lord" (Ephesians 2:20-21). Also like Paul, Peter says his audience was built on the foundation– the Rejected Stone– Jesus Christ (1 Peter 2:5f, cf. Ephesians 2:20)... And, he says that his audience, as followers of Christ, was the promised Messianic Temple. They were the priesthood promised by the prophets (cf. Isaiah 66:17f). They were offering the sacrifices promised by the prophets (cf. Isaiah 56:7f;6 Ezekiel 40-47). Of course, what is so critical in consideration of our topic is that Peter says it is a spiritual temple, a spiritual priesthood and spiritual sacrifices. This virtually demands that the land promises that lie within the very promises that he says were being fulfilled was likewise a spiritual land! If the temple was spiritual, does not a temple have to "reside" somewhere? And if the temple is spiritual, does it dwell on literal dirt, or does that spiritual temple not have a spiritual land? In corroboration of this consider the spiritual priesthood that Peter mentions." [35]
PETER & PAUL
If it can be shown Peter is speaking in the same manner, motifs, and themes of Paul in Eph 1-2 then it is established that Peter is, in fact, speaking of the restoration of Israel since we already above have demonstrated Paul in Ephesians clearly speaks of the Davidic kingdom already being initiated by the work of Christ
Peter like Paul in Ephesians 1, opens his epistle in 1 Peter 1 uses very covenantal language, scripturally attributed to Israel. Then like Paul in Eph 2, Peter in 1 Peter 2 speaks of the promises to Israel, the Davidic Kingdom and in particular the Messianic temple making up the body of Christ, with Christ being the rejected cornerstone.
Below we will list the similarities between Ephesians and 1 Peter. Many more could probably be listed but we want to concentrate particularly on the first two chapters of both letters.
1.Dispersed/Aliens (Eph 2:12,19 cf. 1 Pet 1:1)
2.Chosen/Elect (Eph 1:4-5 cf. 1 Pet 1:1-2, 15-16)
3.Sanctified/Saints (Eph 1:1, 15, 18 cf. 1 Pet 1:2)
4.Grace/Mercy-Cause of work of Christ (Eph 1:6-8 cf. 1 Pet 1:3-4)
5, Covenantal terms applied to the church (
6.Inheritance (Eph 1:14 cf 1 Pet 1:4)
7.Already and not yet (salvation) (Eph 1:4-14 cf. 1 Pet 1:2-9)
8.Redemption through the blood of Christ (Eph 1:7 cf 1 Pet 1:18-19)
9.Inheritance reserved in heaven (Eph 2:6-7, 19 cf 1 Pet 1:4)
10.Former lusts of the flesh (Eph 2:1-3; 4:17-5:8 cf 1 Pet 1:14)
11, Commandments Concerning Marriage (Eph 5:22-33 cf. 1 Pet 3:1-7)
12.Regeneration/New Birth (Eph 2:1-9 cf 1 Pet 1:2-4, 18-23)
13.Dying To Sin Leading to Righteousness (Eph 4:22-25 cf 1 Pet 1:24)
14.Walking In Darkness/Light (Eph 5:8-14 cf 1 Pet 2:9)
15.Second Coming (Eph 1:10-14, 18, 21; 2:7; 4::30; 5:5-6 cf. 1 Pet 1:5, 7, 9-13; 2:12)
16.Past alienation from the land promise (Eph 2:12-13, 19 cf 1 Pet 2:10)
17.Resurrection/Christ enthroned on David's Seat (Eph 1:20-24 cf. 1 Pet 1:3, 21)
18.Messianic/Davidic Temple (Eph 2:20-22 cf 1 Pet 2:4-5)
19.Davidic Kingdom (Eph 5:5 cf 1 Pet 1:3-5, 7-12)
20.Christ The Rejected Stone/Cornerstone of Temple (Eph 2:20 cf 1 Pet 2:4-5)
It should be apparent to anyone that the above demonstrates that Peter & Paul were on the same page and use the same sequence in their letters in showing the restoration of Israel and her kingdom were present realities awaiting full establishment.
LAND PROMISE, SECOND EXODUS MOTIF & THE ALREADY AND NOT YET
A prominent feature found in the prophets is the second exodus motif (Isa 11; 40-55; Jer 16; 23; 30-31' Ezek 34; 36-37; Hos 1-2). This is the time when the remnant of Israel and the believing Gentiles would be gathered into the kingdom, the land. This is a recapitulation of the first exodus out of Egypt.
From the beginning of the N.T. in Matthew 2:15 "Out of Egypt I called My Son" to Revelation, "I saw the holy city the new Jerusalem" (Rev 21:1) we see this very theme repeated over and over again. What this tells us is that the early church was taken part in the wilderness experience of the verge of the promised land (Heb 3:7-4:11; 12:22-28; cf. Heb 10:37). There was no postponement. God's "prophetic clock" did, in fact, keep ticking.
Jesus in Matthew's gospel is looked at as the new Moses leading the second exodus. He is called out of Egypt (Matt 2:15). He is baptized by John (Matt 3:13-17) as Israel was in the Red Sea. He is in the wilderness for 40 days tempted by Satan, as Israel was for 40 years (Matt 4:1-11). Then He preaches "Repent, for the kingdom of heaven is at hand" (Matt 4:17). In Matt 5-7 we see Jesus go up to the Mount and give His law.
Paul in Romans 6 speaks of "baptism" (vs. 3). we should no longer be "slaves to sin" (vs. 6), that "he who has died is freed (or delivered) from sin" (vs.7). for "sin shall not master over you" (vs. 14), because "having been freed from sin, you became slaves of righteousness" (vs.18). All of these are themes of the exodus.
Paul in 1 Cor 10 states,
" For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; 2 and all were baptized into Moses in the cloud and in the sea; 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was [a]Christ. 5 Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. 6 Now, these things happened as examples for us, so that we would not crave evil things as they also craved. 7 Do not be idolaters, as some of them were; as it is written, “The people sat down to eat and drink, and stood up to play.” 8 Nor let us act immorally, as some of them [b]did, and twenty-three thousand fell in one day. 9 Nor let us try the Lord, as some of them [c]did, and were destroyed by the serpents. 10 Nor grumble, as some of them [d]did, and were destroyed by the destroyer. 11 Now, these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come." (1 Cor 10:1-11)
Israel's sins and idolatry Paul says are examples to the early Christians and "written for our instruction, upon whom the ends of the ages have come." (vs. 11) They were going through the exodus, but just like the Hebrew writer, Paul put the fulfillment of that exodus in the very near future.
What is interesting is that the well known Methodist commentator Adam Clarke applies this passage to the fall of Jerusalem in A.D. 70, stating the second exodus ended at that time and quotes Dr. John Lightfoot who concurs,
"The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted at the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages have come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief, and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation...We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation." [36]
Peter we find is no different. In both chapters 1 & 2, we see the already and not yet of the exodus. Peter writes in both chapters of the beginning of the first-century exodus which began in A.D. 30 and writes of the soon consummation of it which would take place in A.D. 70. 1 Peter 1:1-2 we read the following,
"Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. "
Vs. 1 is literally "the elect sojourners of the dispersion." Israel became God's elect people during the exodus and at Sinai.
"Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power" (Deut 4:37)
"For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth" (Deut 7:6)
"Yet on your fathers did the Lord set His affection to love them, and He chose their descendants after them, even you above all peoples, as it is this day.'' (Deut 10:15)
The Greek word for sojourners, ''parepidemose" is only found here, and in the next chapter of 1 Peter, and only once outside of 1 Peter in the entire N.T. The text is found in Heb 11, we read,
"All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. For those who say, such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had the opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them." (Heb 11:13-16)
Abraham and His descendants were "strangers" upon the earth seeking the land that God promised Abraham (Gen 12; 15; 17; 22). But the Hebrew writer speaks of the land of Cannan is typological to the "heavenly country" and heavenly "city", the city being Zion. As we have seen In Heb 3-4; 12:22-28; 13 and this passages in Heb 11, the promise land and Zion are both typological. Just like Abraham's descendants going down to Egypt were strangers from where they came, the churches Peter writes to are the same. Samaria being dispersed by Assyria in 721 B.C. and Judah by the Babylonians from 597-586 B.C., they now became strangers waiting for the regathering into the land.
Next to the phrase in vs. 2. "Sprinkled with His blood" which carries strong exodus connotations. This phrase is taken from Ex 24 where we read,
"So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, which the Lord has made with you in accordance with all these words.” (Ex 24:8 cf. Heb 9:18ff)
Ex 24 takes place at Sinai, and the Hebrew writer in Heb 9:18 speaks of this event as the initiation of the old covenant. Thus, in 1 Peter 1:1-2 we see the beginning of the new exodus, while the rest of the chapter speaks of the completion of this new exodus. Peter after speaking of the beginning of the exodus speaks of it's near completion at the Parousia of Christ when he states,
"Who is protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls...Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ." (1 Pet 1:5-9, 13)
Notice Peter like Paul (1 Cor 10:11) and the Hebrew writer (Heb 10:37; 12:22ff) speaks of that same exodus they spoke of as very near in its completion, and to be fulfilled at the Parousia, the Second Coming. (It should be noted that the Second Coming of Heb 10:37 would be in judgment of the persecuting unbelieving Jews, vs 28ff, which many commentators recognize).
Now we will turn to the next chapter which shows the same idea, the beginning of the exodus with the cross of Christ, like those at Sinai who began their exodus with the sprinkling of blood (Ex 24:8), and the completion when they would enter the promised land promised by Hosea, and at the Parousia of the Lord. We read,
"But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation." (1 Peter 2:9-12)
Verse 9 is a direct quote from Ex 19 when Israel became Yahweh's covenantal people, which at this time was the beginning of the first exodus. We read,
"Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” (Exodus 19:5-6)
After citing this passage which is the beginning of the exodus Peter immediately follows up in the next verses in speaking of the completion of the second exodus they were experiencing by quoting Hosea 1:10; 2:23, which all agree are speaking of the remnant of Israel being restored to the land. Also, right after this Peter speaks of the "day of visitation" which of course is the Parousia when Israel would be restored to the land under Messiah
So from both chapters 1 & 2 of 1 Peter we see clear exodus motifs that Peter states they then we're experiencing and does it in such a way as there can be no doubt of what he is saying, since he speaks of the beginning of their exodus experience and end of the exodus in the same contexts.
DISPENSATIONAL ADMISSIONS CONCERNING 1 PETER
In an article entitled, 1 PETER 2 AND REPLACEMENT THEOLOGY, Dr. Thomas Ice makes great admissions concerning 1 Peter 2:4-10, and in doing so he quotes another leading dispensational theologian Arnold Fruchtenbaum approvingly. After first speaking of whom the letter is written to (Ice believes like us it was primarily for the diaspora, the believing Jews within the church), he states the following,
"There is no doubt that clear Old Testament language used in the first testament in relation to Israel is used in 1 Peter 2. These terms include: “a chosen race,” “a royal priesthood,” “a holy nation,” “a people for God’s own possession” (1 Pet. 2:9). However, since Peter is writing to “the Israel of God” or Jewish believers, he is listing these Old Testament descriptions of Israel to let them know that everything promised them in the Old Testament is being fulfilled through their faith in Jesus as their Messiah. This is juxtaposed by a comparison with unbelieving Jews who have not trusted Jesus as the Messiah of Israel in verses 7–8. Peter speaks of “the stone which the builders rejected” (2:7) as a likely reference to Jewish leadership that leads the nation to reject Jesus as the Messiah. Peter further describes Jewish unbelievers as ones that view Jesus as “a stone of stumbling and a rock of offense” (2:8a). He notes that these Jewish unbelievers “stumble because they are disobedient to the word, and to this doom, they were also appointed” (2:8b). A clear contrast is noted as verse 9 begins with “But you. . . .” In contrast to Jewish unbelievers, believing Jews will actually be benefactors of the Old Testament blessings decreed for the nation of Israel through faith in Jesus. Thus, these four descriptives in verse 9 are not being transposed upon the Church, instead, they are reiterated to Jewish believers within the Church by the apostle to the circumcised. Fruchtenbaum explains:
It is important to recognize that the contrast Peter makes here is not between the Church and Israel, or between believers and non-believers, or between unbelieving Jews and believing Gentiles. Rather, the contrast here is between the Remnant and the Non-Remnant of Israel. Peter’s point is that while Israel the whole failed to fulfill its calling, the Remnant of Israel has not failed to fulfill its calling.
Peter further explains his point as he moves to verse 10 where he refers to the Old Testament prophet Hosea. One of Gomer’s illegitimate children was named “Lo-Ammi” (Hosea 1:9) which means in Hebrew “not My people.” The child was so named since he was the offspring, not of Hosea, Gomer’s husband, but from her harlotry. Since Hosea is a type of God in that book, the Lord is saying that not all of the children of Israel are His offspring. (I take it this is the Lord’s way of saying many within national Israel were unbelievers in relation to their individual salvation while still a part of national Israel.) However, the very next verse says, “Yet the number of the sons of Israel will be like the sand of the sea, which cannot be measured or numbered; and it will come about that, in the place where it is said to them, ‘You are not My people,’ it will be said to them, ‘You are the sons of the living God’” (Hosea 1:10). This sounds like what Peter is saying in 2:10 of Jewish believers of his day. Again, Fruchtenbaum explains:
The Hosea context deals with Israel: that for a period of time Israel, experientially at least, was not to be God’s people. However, in the future, when Israel undergoes a national salvation, they will again experientially become my people. What will be true of Israel as a nation in the future is true of the Remnant of Israel in the present: they have experientially become God’s people again because they are members of the believing Remnant.11" [37]
An amazing admission by two leading dispensational scholars. But there is a caveat. Ice speaks out of both sides of his mouth, which is not uncommon for his elk,
"While much more could be said about 1 Peter 2, it is abundantly clear that the passage does not support any form of replacement theology. Instead, it speaks of a fulfillment of God’s Old Testament promises to the Israel of God through Christ, not a replacement of Israel by the Church. God will indeed keep all His promises to Israel even though during the Church age He is combining elect Jews and Gentiles into a single co-equal body (Eph. 2:11–22). If the New Testament actually taught supersessionism or replacement theology there would need to be a clear statement of just such a doctrine. However, no clear teaching of this nature appears, in spite of the many inferences by interpreters." [38]
NOTES
[1] 1 Peter And Israel's Land Promises, Dr. Don K. Preston, pgs. 1-2 (http://eschatology.org/index.php?option=com_content&view=article&id=661:1-peter-and-israels-land-promises&catid=116:topical-studies&Itemid=211).
[2] The Interpreter's Bible Commentary, Vol 1, pgs 971-973, J. Coert Rylaarsdam, Exegesis of Exodus, (Abingdon Press, 1955)
[3] House Divided-The Break-Up Of Dispensational Theology, Dr. Greg L. Bahnsen & Dr. Kenneth L. Gentry, Jr, pg. 169, (Institute for Christian Economics, 1989)
[4] Paradise Restored-A Biblical Theology Of Dominion, David Chilton, pgs. 78-79, (Dominion Press, Horn Lake MS, 2007).
[5] 1 Peter And Israel's Land Promises, Dr. Don K. Preston, pgs. 2-4 (http://eschatology.org/index.php?option=com_content&view=article&id=661:1-peter-and-israels-land-promises&catid=116:topical-studies&Itemid=211).
[6] in (loc.)
[7] 1 PETER 2 AND REPLACEMENT THEOLOGY, Dr. Thomas Ice, pg. 3 (http://www.pre-trib.org/data/pdf/Ice-1Peter2andReplacemen.pdf)
[8] Ibid. pg. 4
AN EXPOSITION & COMPARISON OF [EPH 1-3; 1 Pet 1-2]
by Joel Sexton
EPHESIANS 1
In (vs. 1) Paul calls the church "saints" which is a covenantal title for Israel (Ps 16:3; 30:4; 37:28; 85:8; 97:10; 132:9,16; Dan 7:18, 21-22, 25, 27), "chosen in Him" (vs. 4). Israel was God's chosen people (Deut 4:37; 7:6; 10:5; Ps 135:4; Isa 41:8; 44:1-2; 66:15; Eze 20:5).
In (vs. 5) Paul states "He predestined us to adoption as sons." Paul in Rom 9 Paul states of National Israel, "who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen." (Rom 9:4-5). Notice Paul says of Israel "belong adoption as sons." This was Israels right, heirs of the Abrahamic covenant, and yet Paul states in Rom 8 as in Eph 1:5 that the church at Rome "For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him." (Rom 8:15-17). He goes on to state they are still waiting for the full consummation of the adoption, the already and not yet found so often in Paul. He states creation is waiting for " revealing of the sons of God" (Rom 8:19b) and "waiting eagerly for our adoption as sons" (Rom 8:23). They were "eagerly waiting" for full adoption. That is they had expected the promise would come soon, as Paul confirms later in Rom 13:11-13 that this was in fact a true expectation. Paul also speaks of adoption in Gal 4:5. It should also be pointed out that from Rom 9:4-5 that Israel had the "glory" and yet this was also the expectation found in the previous chapter. So Israel had the "adoption" and "glory" yet Paul in Rom 8 speaks of this as a privilege for the church as a whole.
In (vs. 7) Paul says the church has "redemption" (cf. Rom 3:24; 1 Cor 1:30; Col 1:14) another strong covenantal term for Israel. Paul speaks of redemption as an accomplished fact but also would fully be accomplished at the Parousia, the "day of redemption" (Eph 4:30). Again, we see the already and not yet at work. Redemption is the release from slavery, ransom being paid for the person. Everyone should agree that Yahweh redeemed Israel in the exodus as Torah and rest of O.T. makes clear, (Ex 15:13; Deut 9:26; 13:5; 15:15; 21:8; 24:18; Isa 63:9; Mic 6:4).
EPHESIANS 2-3
" Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands— 12 remember that you were at that time separate from Christ, excluded 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 formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity. 17 And He came and preached peace to you who were far away, and peace to those who were near; 18 for through Him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, 20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, 21 in whom the whole building, being fitted together, is growing into a holy [q]temple in the Lord, 22 in whom you also are being built together into a dwelling of God in the Spirit."
If there was one text we could go to refute Dispensationalism's whole main doctrine of distinction of Israel and the church, that the church doesn't receive Israel's covenants and promises, this would be the text.
The Gentiles were at one time excluded from the commonwealth of Israel, strangers. They weren't citizens of Zion, the heavenly land, not until the cross. Those that were once afar off is taken from Isa 57:19. Let's get the context, which we feel confirms what we just pointed out, Paul is speaking of a heavenly land/Zion.
It should also be noted the covenantal terms applied to Ephesian church corporate in Eph 1.
Paul goes on in (vs. 20-23) of Christ being exalted to the right hand with all dominion, which is Ps 110:1, David's seat.
"When you cry out, let your collection of idols deliver you. But the wind will carry all of them up, And a breath will take them away. But he who takes refuge in Me will inherit the land And will possess My holy mountain.”And it will be said, “Build up, build up, prepare the way,Remove every obstacle out of the way of My people For thus says the high and exalted One Who [o]lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite....Creating the [p]praise of the lips. Peace, peace to him who is far and to him who is near,” Says the Lord, “and I will heal him.” (Isa 57:13-15, 19).
Yahweh speaks of those that would "inherit the land" and to "prepare the way, remove every obstacle" which are second exodus motifs found elsewhere in Isaiah (Isa 11:9-12; 35:8-10; 40:1-11). Yahweh would dwell on a "high and holy place" along with the faithful remnant who would also inherit the "holy mountain" i.e. Zion. So we have the land, and zion the kingdom. This lines up perfectly with the language Paul uses in Eph 2:11ff speaking of the one new man being brought nigh to the heavenly city by the blood of Messiah. No longer strangers but "fellow citizens" of the "household." What is this but heavenly Zion? Paul goes on to speak of the one new man as being built up as a tabernacle. What is Zion the city of Yahweh without a temple? Paul, we feel in this passage alone teaches all three components dispensationalists to insist on as being essential to the kingdom, the house, kingdom, and throne.
Eph 1 Christ is exalted to the right hand in heavenly places, 2:6 we are raised to sit in heavenly (cf. Col 3:2). and are no longer "foreigners" but fellow citizens with Israel and are made up as a temple. That is of the heavenly Zion, the New Jerusalem. We have Christ at the right hand, reigning according to Ps 110:1 on David's throne. Davids throne was in Jerusalem, but Christs in the Heavenly Jerusalem-Zion, We are raised also into Gods presence with Christ in the MHP of the heavenly temple, we ourselves with Christ are the Temple.
This is very suggestive that Paul is speaking of Zion but a Heavenly Zion-Jerusalem. If there's reigning, citizens, a temple, that means there's a city. Also contextually Paul is emphatic that the promises and covenants given to Israel were taken shape when he wrote (Eph 2:11ff). Paul in Gal 4:21-31 speaks of two covenants, two Jerusalems. Hagar and Ishmael represent the earthly Jerusalem while Sarah and Issac the Heavenly. Paul says these are the two covenants, one is from Sinai, one is from above, the heavenly Jerusalem, which represents the new covenant. He then mentions the earthly Jerusalem now is persecuting the Christians, but cast out the earthly Jerusalem, the old covenant. The Hebrew writer in Heb 12:18ff speaks of a heavenly Zion and the new covenant.
"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels...and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our, God is a consuming fire." (Heb 12:22, 24, 28-29).
They then were coming to a heavenly Zion, not expecting 2000 years, and not expecting an earthly Zion but a "heavenly" They then were receiving the kingdom. Zion coupled with the Kingdom in the same passage shows the writer has in mind the Davidic Kingdom. In Heb 3:7-4:11 the writer speaks of the church has taken part in the second exodus of Isa 40-55; Jer 16 etc. The end result of the eschatological exodus according to the prophets is the entrance into Zion the Davidic Kingdom. Also vs 29, the writer speaks of God as a "consuming fire" indicating the judgment. The language is taken from Isa 29; 30:27-30; 32 in speaking of Gods judgment on Assyria. Also in Heb 11 and 13 we read the following,
"for he was looking for the city which has foundations, whose architect and builder is God..All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say, such things make it clear that they are seeking a country of their own. 15 And indeed if they had been [l]thinking of that country from which they went out, they would have had the opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not [m]ashamed to be called their God; for He has prepared a city for them." (Heb 11:10, 13-16)
What we find again is a "city" that is part of a "better country, a heavenly one." Abraham looked at the "promises" that were "far off" from him. The promise is the land promise, and yet here, as well as Heb 12:22ff (as we just seen above) and Heb 13 that this is indeed the case, Heb 13 states,
"So, let us go out to Him outside the camp, bearing His reproach. For here we do not have a lasting city, but we are seeking the city which is to come." (Heb 13:13-14).
The word camp refers to the wilderness wanderings and the present city, they were to leave the earthly Jerusalem behind "bearing His reproach" that is, suffer persecution. This is the same theme found in Heb 10:26-27. They were suffering reproaches from the ones that "trampled under foot the Son of God..vengeance is mine says the Lord. This by most is speaking of the fall of Jerusalem. Vss. 37 says He will not tarry but come in a very very little while. The coming is in vengeance on those who trampled underfoot the Messiah and were persecuting his followers. This is the same coming of Heb 9:26 which is the Second Coming. Back to ch 13. They didn't have a lasting city but were seeking the one "about to come." The Greek word "Mello" is used. It means imminence in a lot of cases dealing with eschatology, and we think it means the same here considering the context, they had no lasting city, and 10:37 He will not tarry but will come in a very very little while. And finally, Heb 8:13,
"When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear." (Heb 8:13). The temple cult, priesthood, and city would soon be gone. The already and not yet.
Also, it should be mentioned in passing what was affirmed above, in Rev 17 & 21 we have the same doctrine of two Jerusalems. One earthly that persecutes the saints, and is a harlot, the other a bride.
So the NT. contextually teaches we believe, in supporting Eph 1:20-24; 2:11-22 that there is a heavenly Jerusalem, but not only that, but there are two Jerusalems, one that was about to be destroyed that represented idolatry and murder, one that would be lasting, for "of the increase of His government there shall be no end" (Isa 9:7).
Gentry concurs vigorously when it comes to the devasting nature of Ephesians to Dispensationalism when he states,
Interestingly, the epistle to the Ephesians is virtually an anti-dispensational polemic by the Apostle Paul! Notice the teaching in Ephesians regarding matters antithetical to dispensationalism: Christ is held as presently in His position as a kingly Lord (1:19-22) and, as just pointed out, we are presently seated with Him (1:3; 2:6). Paul applies the application of “the promises of the covenant” (literally) to Gentiles in the Church (2:10-12). He emphasizes the removal of the distinction between the Jew and the Gentile (2:12-19). He refers to the building up of the Church as being the building of the temple (2:20-22).35 The New Testament phase of the Church is declared to have been taught in the Old Testament, though not with the same fullness and clarity (3:1-6). Christ’s kingly enthronement is celebrated by the pouring out of gifts upon His Church/kingdom (4:8-11) with the expectation of the historical maturation of the Church (4:12-14). Paul mentions the kingdom in such a way as indicative of it's spiritual, rather than political, nature (5: 5). [22]
WRATH IN EPHESIANS/ SONS OF DISOBEDIENCE
The word "children" is a covenantal term denoting covenantal faithfulness or unfaithfulness on the part of man. More specifically, and biblically this refers to the jews. Sons of the kingdom cast out. The word is used only three times in the synoptic gospels (Matt 3:7; Lk 3:7; 21:23), all referring to the judgment of the nation in A.D. 70
The Greek word for "wrath" orge, carries the meaning of a judge handing out a sentence. A sentence of guilty where punishment is due. In this case, the magistrate is Yahweh, who not only declares the guilty their sentence but also brings it to fruition by exercising His "wrath" i.e. anger.
Eph 2, the wrath is against all unregenerate, gentile or Jew, but Paul zeroes in on "us" the jews as "sons of disobedience'' The sons of disobedience according to Christ, the tares (Matt 13:38) are the jews (Matt 8:11-12; Lk 13: ) the sons of the kingdom cast out. Paul in Rom 2:8 speaks of the jews especially as those that "disobeyed" the gospel. We see this in Acts as well. Also, the phrase "sons of disobedience" is a Hebraism, lending support to the idea of them being the jews as a whole who rejected the gospel, they are of "their father the devil'' (Jn 8:44). Adam Clarke in his comments on Eph 2:2 "sons of disobedience" states that this view isn't foreign to commentators "Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews.."[1] Although himself not holding that this phrase is exclusive of the jews only.
But Paul states clearly in our text (1 Thess 2:14-16) that Yahweh's "wrath-orge" would come to a complete end (telos) with their judgment in A.D. 70, which also John the Baptist and the Lord attest too (Matt 3; Lk 3 cf. Matt 8:11-12; 16:21-28; 21-24; Lk 13-19; 21). This being the case, "wrath-orge" in Ephesians and Colossians as well as Thessalonians in speaking of the day of the Lord in general, or to fall on the Jewish nation in particular, cannot be extended beyond the covenantal timeframe of A.D. 70.
1THESS 2 CHAPTER LAYOUT
Wrath- Contextual in Thessalonians, then in Paul in general, then NT
In dealing with our present passage contextually, we will do so by starting with the immediate context in Thessalonians, secondly look at "wrath-orge" within eschatological passages in Paul as a whole, then finally compare Jesus and the Synoptic Gospels, as Christ's eschatological teaching in general and the Olivet Discourse in particular, are Paul's main N.T. source.
I believe the N.T. as a whole is both, coherent and harmonious with itself concerning eschatology. Paul, Peter, John in Revelation, and Jesus and John the Baptist are all one in agreement when the Second Coming would take place, and the events leading up to His Parousia. We see Paul, and John, especially in Revelation, use Christ's overall eschatologically teaching, especially the Olivet Discourse, and make it their own. Paul and the rest of the N.T. writers didn't have a different eschatology then Jesus, but the exact same. His lips flow the fountain of N.T. eschatology. So If Jesus time and again referred to his coming as in the judgment of the Jewish polity in A.D. 70, then this necessitates the same for the rest of the N.T. corpus
Eph 2:15-16 Christ made peace where there was once "wrath" (Eph 2:4) by means of His work at Calvary for "both" (Eph 2:14) "Israel" (Eph 2:12) and the "Gentiles" (Eph 2:11). Thus, wrath in Ephesians isn't just speaking of the Gentiles, but also the Jews. But for Paul, Yahweh's wrath on the jews would be "complete-telos" on the jews in AD.70 (1 Thess 2:14-16). This leads me to believe that when Paul generally speaks of "wrath" being poured out at the Parousia in his letters he is specifically speaking of the judgment that fell upon the Jews in A.D. 70. For instance, we also see in Rom 9:22 that the Jewish nation as a whole was "vessels of wrath."
The word "children" is a covenantal term denoting covenantal faithfulness or unfaithfulness on the part of man. More specifically, and biblically this refers to the jews. Sons of the kingdom cast out. The word is used only three times in the synoptic gospels (Matt 3:7; Lk 3:7; 21:23), all referring to the judgment of the nation in A.D. 70
The Greek word for "wrath" orge, carries the meaning of a judge handing out a sentence. A sentence of guilty where punishment is due. In this case, the magistrate is Yahweh, who not only declares the guilty their sentence but also brings it to fruition by exercising His "wrath" i.e. anger.
Eph 2, the wrath is against all unregenerate, gentile or Jew, but Paul zeroes in on "us" the jews as "sons of disobedience'' The sons of disobedience according to Christ, the tares (Matt 13:38) are the jews (Matt 8:11-12; Lk 13: ) the sons of the kingdom cast out. Paul in Rom 2:8 speaks of the jews especially as those that "disobeyed" the gospel. We see this in Acts as well. Also, the phrase "sons of disobedience" is a Hebraism, lending support to the idea of them being the jews as a whole who rejected the gospel, they are of "their father the devil'' (Jn 8:44). Adam Clarke in his comments on Eph 2:2 "sons of disobedience" states that this view isn't foreign to commentators "Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews.."[1] Although himself not holding that this phrase is exclusive of the jews only.
But Paul states clearly in our text (1 Thess 2:14-16) that Yahweh's "wrath-orge" would come to a complete end (telos) with their judgment in A.D. 70, which also John the Baptist and the Lord attest too (Matt 3; Lk 3 cf. Matt 8:11-12; 16:21-28; 21-24; Lk 13-19; 21). This being the case, "wrath-orge" in Ephesians and Colossians as well as Thessalonians in speaking of the day of the Lord in general, or to fall on the Jewish nation in particular, cannot be extended beyond the covenantal timeframe of A.D. 70.
1 Peter 2:4-10
"And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: 'Behold, I lay in Zion a choice stone, a precious corner stone, And he who believes in Him will not be disappointed.' This precious value, then, is for you who believe; but for those who disbelieve, 'The stone which the builders rejected, This became the very cornerstone,' and, 'A stone of stumbling and a rock of offense'; for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. (1 Pet 2:4-10).
1 PET 1:10-12
We will start our examination of 1 Peter with vs. 10-12, as this passage is crucial in understanding everything Peter speaks of it his first epistle, and in my opinion this is one of the most important passages in the entirety of the N.T. when it comes to eschatology general, and in understanding that the promises spoken of by the prophets weren't for them but Peter states "for us" and that the prophets didn't understand the timing or nature of the suffering of the Messiah and the "glories" that would follow (Israel's Restoration and Kingdom) in particular.
" As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12 It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look." (1 Peter 1:10-12)
Peter`s words are reminiscent of what the Risen Lord told the two disciples, on the road to Emmaus,
"And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. And they were talking with each other about all these things which had taken place. While they were talking and discussing, Jesus Himself approached and began traveling with them. But their eyes were prevented from recognizing Him. And He said to them, “What are these words that you are exchanging with one another as you are walking?” And they stood still, looking sad. One of them, named Cleopas, answered and said to Him, “Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?” And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, and how the chief priests and our rulers delivered Him to the sentence of death and crucified Him. But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. But also some women among us amazed us. When they were at the tomb early in the morning and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. Some of those who were with us went to the tomb and found it just exactly as the women also had said, but Him they did not see.” And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?” Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures." (Lk 24:13-27)
Just like modern day Dispensationalists, the two disciples misunderstood the scriptures, that the Messiah first had to suffer then enter into his kingdom. In Rev 2, to the church of Thyatira, we read,
"He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father;" (Rev 2:26-27)
Here we see Jesus would give them the kingdom when He comes if they overcame. He is going to give them the same kingdom that He "received..from My Father." This is clearly the Davidic Kingdom. Christ already is seated on David's throne. He would give the church which He already received. The passage quoted by our Lord in Rev 2 is Ps 2:9. This Psalm the dispensationalists say has a future fulfillment during the supposed future millennial reign. It should be beneficial if we give the context of the Psalm.
“But as for Me, I have installed My King Upon Zion, My holy mountain.” “I will surely tell of the decree of the Lord: He said to Me, ‘You are My Son, Today I have begotten You. ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. You shall break them with a rod of iron, You shall shatter them like earthenware.’' (Ps 2:6-9)
In Rev 2:26-27 we see in this one passage the already and not yet of the kingdom. Jesus had inherited it already and would give it to the church when he came. This is much like the parable of the pounds in Lk 19:11-27. Jesus would go off to "receive a kingdom." and come back to give to His servants. Peter states in a similar vein,
"Who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God." (1 Pet 1:21).
The preceding and following context of 1 Peter shows what the "salvation and `glories`` were
.
"To obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls. As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow." (1 Pet 1:4-11).
The "salvation" the prophets spoke of is the "salvation of your souls" (vs. 9), which "salvation is ready to be revealed" (vs. 5), at the "revelation of Jesus Christ" (vs. 7), and the "the grace to be brought to you at the revelation of Jesus Christ." (vs. 13). This salvation, grace, glory was to come at the revelation of Christ, i.e. the Second Coming.
PETER'S RECIPENTANT\S
Don Preston in his excellent article 1 Peter And Israel's Land Promises, states the following,
"Peter was the apostle to the circumcised (Galatians 2), those whose history and promises were in the Old Testament that he quotes. He is writing to "his audience." Just like Paul the "apostle to the Gentiles" wrote to his audience, Peter, "apostle to the circumcision" was writing to his audience.
The geographical locations that Peter mentions are some of the very locations mentioned in Acts 2. There we are told that Jews from "every nation under heaven" had gathered. Did these "Jews" not go back to their home after hearing Peter speak to them about their Messiah on that momentous day? This alone is sufficient to understand that Peter truly was addressing Israel scattered abroad.
Peter specifically addresses "the elect, those scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, etc." A bit more accurately, he says, "to the chosen sojourners of the dispersion..." These terms, i.e. the elect, sojourners (cf. 1:17; 2:12), and the diaspora are virtually technical terms for the ten northern tribes, i.e. Israel scattered abroad. Many commentators acknowledge that diaspora was, "a technical term among Greek-speaking Jews for members of their race dwelling outside Palestine."2
Further proof that Peter is addressing the diaspora of Israel– albeit now Christians of the diaspora– is that he speaks of them being "elect according to the foreknowledge of God." Paul makes it clear in Romans 9-11 that it was Israel that was foreknown. It was Israel that was elected. It was Israel to whom the promises of the election were made (Romans 9:3f; 11:1-3)." [31]
Throughout his epistle, Peter uses language reminiscent of Israel’s bondage and exodus. The terms "strangers and sojourners" recall the Exodus. He also says that they had been "redeemed" (1 Peter 1:18). This word carried strong connotations of deliverance from bondage. It is used for deliverance from Egyptian and Babylonian captivity (Isaiah 43:3-7; 48:20).
Peter encouraging them through "trials" (1 Peter 1:7; 4:12), could be as in Rev 2-3 they were under persecution for sure, but probably from unbelieving Jews, therefore that is why Peter seems to be speaking specifically to the believing Jews within the church, the faithful remnant, although he is speaking to the church as a whole, he seems to single them out because of persecution. In Rev 2-3 we see John speaks of the seven churches which are in Asia (same as 1 Peter), suffering persecution under the Jews (Rev 2:9ff; 3:9ff-same as 1 Peter), and that they were "kings and priests" (Rev 1:6-same as 1 Peter). This matches perfectly what Peter states in his first letter.
COVENANTAL TERMINOLOGY AND 1 PETER 2:4-10
In his commentary on Exodus, J. Coert Rylaarsdam, in commenting on Ex 19:5-6 states,
"Israel is to be God's "own possession" (Deut 7:7; 14:2; 26:18). The term is applied to people, always refers to the elect community. This is also true of the Greek equivalent in the N.T. (Tit 2:14; 1 Pet 2:9; Eph 1:14). The freedom of God in his choice of Israel, the pure graciousness of the act, is stressed by "for all the earth is mine." ... It will also be 'a holy nation', i.e., set apart for a peculiar task. Israel was to be the church. This is also the interpretation of the text in the N.T., (1 Pet 2:5,9) [32]
Peter follows after Paul’s thinking, when he designates Christians as “stones” being built into a “spiritual house” (1 Peter 2:5-9). But he does more; he draws upon several Old Testament designations of Israel and applies them to the Church: “a chosen generation, a royal priesthood, a holy nation.” (1 Peter 2:9-10; Ex.19: 5-6; Deut. 7:6). He, with Paul, also calls Christians “a peculiar people” (1 Peter 2:10; Titus 2:14), which is a common Old Testament designation for Israel (Deut. 14:2; 26:18; Psalm 135:4). [33]
Chilton in speaking of the parable of the wicked landowners of Matt 21, states the following in relation to 1 Peter 1,
"The Jews had spoken their own sentence of condemnation. Indeed, the vineyard would be taken from them; the Lord would come and destroy them, and give the vineyard to obedient workmen who would render to Him the fruit He desired. The Kingdom was to be taken from the Jews and given to a new "nation." Who would this nation be? The Apostle Peter (after citing the same Old Testament text Jesus used) gave The Rejection of Israel definitive answer, writing to the Church: "You are a chosen generation, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who were once not a people, but are now the people of God; who had not obtained mercy, but now have obtained mercy" (l Pet. 2:9-10). The clincher is that God had used this identical language in speaking to the covenant people of Israel at Mount Sinai: "You shall be My own possession among all the peoples . . . and you shall be to Me a kingdom of priests and a holy nation" (Ex.19:5-6). What once had been true of Israel, Peter says, is now and forever true of the Church. [34]
To quote Preston again,
"Peter quotes verbatim from Hosea 1:9-10; 2: 23 which is the prediction of the restoration of the ten tribes: "who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy." As Dubis cogently notes, according to Hosea and the other prophets, "it is only when God regathers Israel and Judah to the promised land that they are once again called ‘Sons of the Living God...Thus, when 1 Peter 2:10 takes up the language of Hosea 1:6, 9, 2:25 (LXX), and says that those who were formerly called ‘Not a people’ (ou laos) are now called ‘People of God’ (laos theou), and that ‘Not pitied (ouk eleemenoi) has now received pity (nun...eleethentes), this is tantamount to saying that Israel’s restoration from exile has taken place."4 It is also tantamount to saying that the promises of "the land" must be taken spiritually.
The fact that Paul and Peter affirm the fulfillment of the OT promises of Israel’s restoration "in the land" as fulfilled in Christ and the church becomes the divine commentary on the meaning of "the land" as seen by the NT writers. As we are seeing, Peter and Paul indisputably affirmed the fulfillment of key restoration prophecies (Isaiah 49; Hosea; Ezekiel 37, etc.). And, they affirmed the spiritual fulfillment (1 Peter 2:4-5). If the temple was spiritual, if the sacrifices were spiritual, if the priesthood was spiritual, then the land was spiritual!
Peter tells his audience, experiencing the restoration promised by Hosea, "you also, as living stones, are being built into a spiritual house." (1 Peter 2:4).This is parallel to Paul who said that the Ephesians were, "being built together for a habitation of God", i.e. "A holy temple in the Lord" (Ephesians 2:20-21). Also like Paul, Peter says his audience was built on the foundation– the Rejected Stone– Jesus Christ (1 Peter 2:5f, cf. Ephesians 2:20)... And, he says that his audience, as followers of Christ, was the promised Messianic Temple. They were the priesthood promised by the prophets (cf. Isaiah 66:17f). They were offering the sacrifices promised by the prophets (cf. Isaiah 56:7f;6 Ezekiel 40-47). Of course, what is so critical in consideration of our topic is that Peter says it is a spiritual temple, a spiritual priesthood and spiritual sacrifices. This virtually demands that the land promises that lie within the very promises that he says were being fulfilled was likewise a spiritual land! If the temple was spiritual, does not a temple have to "reside" somewhere? And if the temple is spiritual, does it dwell on literal dirt, or does that spiritual temple not have a spiritual land? In corroboration of this consider the spiritual priesthood that Peter mentions." [35]
PETER & PAUL
If it can be shown Peter is speaking in the same manner, motifs, and themes of Paul in Eph 1-2 then it is established that Peter is, in fact, speaking of the restoration of Israel since we already above have demonstrated Paul in Ephesians clearly speaks of the Davidic kingdom already being initiated by the work of Christ
Peter like Paul in Ephesians 1, opens his epistle in 1 Peter 1 uses very covenantal language, scripturally attributed to Israel. Then like Paul in Eph 2, Peter in 1 Peter 2 speaks of the promises to Israel, the Davidic Kingdom and in particular the Messianic temple making up the body of Christ, with Christ being the rejected cornerstone.
Below we will list the similarities between Ephesians and 1 Peter. Many more could probably be listed but we want to concentrate particularly on the first two chapters of both letters.
1.Dispersed/Aliens (Eph 2:12,19 cf. 1 Pet 1:1)
2.Chosen/Elect (Eph 1:4-5 cf. 1 Pet 1:1-2, 15-16)
3.Sanctified/Saints (Eph 1:1, 15, 18 cf. 1 Pet 1:2)
4.Grace/Mercy-Cause of work of Christ (Eph 1:6-8 cf. 1 Pet 1:3-4)
5, Covenantal terms applied to the church (
6.Inheritance (Eph 1:14 cf 1 Pet 1:4)
7.Already and not yet (salvation) (Eph 1:4-14 cf. 1 Pet 1:2-9)
8.Redemption through the blood of Christ (Eph 1:7 cf 1 Pet 1:18-19)
9.Inheritance reserved in heaven (Eph 2:6-7, 19 cf 1 Pet 1:4)
10.Former lusts of the flesh (Eph 2:1-3; 4:17-5:8 cf 1 Pet 1:14)
11, Commandments Concerning Marriage (Eph 5:22-33 cf. 1 Pet 3:1-7)
12.Regeneration/New Birth (Eph 2:1-9 cf 1 Pet 1:2-4, 18-23)
13.Dying To Sin Leading to Righteousness (Eph 4:22-25 cf 1 Pet 1:24)
14.Walking In Darkness/Light (Eph 5:8-14 cf 1 Pet 2:9)
15.Second Coming (Eph 1:10-14, 18, 21; 2:7; 4::30; 5:5-6 cf. 1 Pet 1:5, 7, 9-13; 2:12)
16.Past alienation from the land promise (Eph 2:12-13, 19 cf 1 Pet 2:10)
17.Resurrection/Christ enthroned on David's Seat (Eph 1:20-24 cf. 1 Pet 1:3, 21)
18.Messianic/Davidic Temple (Eph 2:20-22 cf 1 Pet 2:4-5)
19.Davidic Kingdom (Eph 5:5 cf 1 Pet 1:3-5, 7-12)
20.Christ The Rejected Stone/Cornerstone of Temple (Eph 2:20 cf 1 Pet 2:4-5)
It should be apparent to anyone that the above demonstrates that Peter & Paul were on the same page and use the same sequence in their letters in showing the restoration of Israel and her kingdom were present realities awaiting full establishment.
LAND PROMISE, SECOND EXODUS MOTIF & THE ALREADY AND NOT YET
A prominent feature found in the prophets is the second exodus motif (Isa 11; 40-55; Jer 16; 23; 30-31' Ezek 34; 36-37; Hos 1-2). This is the time when the remnant of Israel and the believing Gentiles would be gathered into the kingdom, the land. This is a recapitulation of the first exodus out of Egypt.
From the beginning of the N.T. in Matthew 2:15 "Out of Egypt I called My Son" to Revelation, "I saw the holy city the new Jerusalem" (Rev 21:1) we see this very theme repeated over and over again. What this tells us is that the early church was taken part in the wilderness experience of the verge of the promised land (Heb 3:7-4:11; 12:22-28; cf. Heb 10:37). There was no postponement. God's "prophetic clock" did, in fact, keep ticking.
Jesus in Matthew's gospel is looked at as the new Moses leading the second exodus. He is called out of Egypt (Matt 2:15). He is baptized by John (Matt 3:13-17) as Israel was in the Red Sea. He is in the wilderness for 40 days tempted by Satan, as Israel was for 40 years (Matt 4:1-11). Then He preaches "Repent, for the kingdom of heaven is at hand" (Matt 4:17). In Matt 5-7 we see Jesus go up to the Mount and give His law.
Paul in Romans 6 speaks of "baptism" (vs. 3). we should no longer be "slaves to sin" (vs. 6), that "he who has died is freed (or delivered) from sin" (vs.7). for "sin shall not master over you" (vs. 14), because "having been freed from sin, you became slaves of righteousness" (vs.18). All of these are themes of the exodus.
Paul in 1 Cor 10 states,
" For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; 2 and all were baptized into Moses in the cloud and in the sea; 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was [a]Christ. 5 Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. 6 Now, these things happened as examples for us, so that we would not crave evil things as they also craved. 7 Do not be idolaters, as some of them were; as it is written, “The people sat down to eat and drink, and stood up to play.” 8 Nor let us act immorally, as some of them [b]did, and twenty-three thousand fell in one day. 9 Nor let us try the Lord, as some of them [c]did, and were destroyed by the serpents. 10 Nor grumble, as some of them [d]did, and were destroyed by the destroyer. 11 Now, these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come." (1 Cor 10:1-11)
Israel's sins and idolatry Paul says are examples to the early Christians and "written for our instruction, upon whom the ends of the ages have come." (vs. 11) They were going through the exodus, but just like the Hebrew writer, Paul put the fulfillment of that exodus in the very near future.
What is interesting is that the well known Methodist commentator Adam Clarke applies this passage to the fall of Jerusalem in A.D. 70, stating the second exodus ended at that time and quotes Dr. John Lightfoot who concurs,
"The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted at the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages have come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief, and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation...We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation." [36]
Peter we find is no different. In both chapters 1 & 2, we see the already and not yet of the exodus. Peter writes in both chapters of the beginning of the first-century exodus which began in A.D. 30 and writes of the soon consummation of it which would take place in A.D. 70. 1 Peter 1:1-2 we read the following,
"Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. "
Vs. 1 is literally "the elect sojourners of the dispersion." Israel became God's elect people during the exodus and at Sinai.
"Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power" (Deut 4:37)
"For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth" (Deut 7:6)
"Yet on your fathers did the Lord set His affection to love them, and He chose their descendants after them, even you above all peoples, as it is this day.'' (Deut 10:15)
The Greek word for sojourners, ''parepidemose" is only found here, and in the next chapter of 1 Peter, and only once outside of 1 Peter in the entire N.T. The text is found in Heb 11, we read,
"All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. For those who say, such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had the opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them." (Heb 11:13-16)
Abraham and His descendants were "strangers" upon the earth seeking the land that God promised Abraham (Gen 12; 15; 17; 22). But the Hebrew writer speaks of the land of Cannan is typological to the "heavenly country" and heavenly "city", the city being Zion. As we have seen In Heb 3-4; 12:22-28; 13 and this passages in Heb 11, the promise land and Zion are both typological. Just like Abraham's descendants going down to Egypt were strangers from where they came, the churches Peter writes to are the same. Samaria being dispersed by Assyria in 721 B.C. and Judah by the Babylonians from 597-586 B.C., they now became strangers waiting for the regathering into the land.
Next to the phrase in vs. 2. "Sprinkled with His blood" which carries strong exodus connotations. This phrase is taken from Ex 24 where we read,
"So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, which the Lord has made with you in accordance with all these words.” (Ex 24:8 cf. Heb 9:18ff)
Ex 24 takes place at Sinai, and the Hebrew writer in Heb 9:18 speaks of this event as the initiation of the old covenant. Thus, in 1 Peter 1:1-2 we see the beginning of the new exodus, while the rest of the chapter speaks of the completion of this new exodus. Peter after speaking of the beginning of the exodus speaks of it's near completion at the Parousia of Christ when he states,
"Who is protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls...Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ." (1 Pet 1:5-9, 13)
Notice Peter like Paul (1 Cor 10:11) and the Hebrew writer (Heb 10:37; 12:22ff) speaks of that same exodus they spoke of as very near in its completion, and to be fulfilled at the Parousia, the Second Coming. (It should be noted that the Second Coming of Heb 10:37 would be in judgment of the persecuting unbelieving Jews, vs 28ff, which many commentators recognize).
Now we will turn to the next chapter which shows the same idea, the beginning of the exodus with the cross of Christ, like those at Sinai who began their exodus with the sprinkling of blood (Ex 24:8), and the completion when they would enter the promised land promised by Hosea, and at the Parousia of the Lord. We read,
"But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation." (1 Peter 2:9-12)
Verse 9 is a direct quote from Ex 19 when Israel became Yahweh's covenantal people, which at this time was the beginning of the first exodus. We read,
"Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” (Exodus 19:5-6)
After citing this passage which is the beginning of the exodus Peter immediately follows up in the next verses in speaking of the completion of the second exodus they were experiencing by quoting Hosea 1:10; 2:23, which all agree are speaking of the remnant of Israel being restored to the land. Also, right after this Peter speaks of the "day of visitation" which of course is the Parousia when Israel would be restored to the land under Messiah
So from both chapters 1 & 2 of 1 Peter we see clear exodus motifs that Peter states they then we're experiencing and does it in such a way as there can be no doubt of what he is saying, since he speaks of the beginning of their exodus experience and end of the exodus in the same contexts.
DISPENSATIONAL ADMISSIONS CONCERNING 1 PETER
In an article entitled, 1 PETER 2 AND REPLACEMENT THEOLOGY, Dr. Thomas Ice makes great admissions concerning 1 Peter 2:4-10, and in doing so he quotes another leading dispensational theologian Arnold Fruchtenbaum approvingly. After first speaking of whom the letter is written to (Ice believes like us it was primarily for the diaspora, the believing Jews within the church), he states the following,
"There is no doubt that clear Old Testament language used in the first testament in relation to Israel is used in 1 Peter 2. These terms include: “a chosen race,” “a royal priesthood,” “a holy nation,” “a people for God’s own possession” (1 Pet. 2:9). However, since Peter is writing to “the Israel of God” or Jewish believers, he is listing these Old Testament descriptions of Israel to let them know that everything promised them in the Old Testament is being fulfilled through their faith in Jesus as their Messiah. This is juxtaposed by a comparison with unbelieving Jews who have not trusted Jesus as the Messiah of Israel in verses 7–8. Peter speaks of “the stone which the builders rejected” (2:7) as a likely reference to Jewish leadership that leads the nation to reject Jesus as the Messiah. Peter further describes Jewish unbelievers as ones that view Jesus as “a stone of stumbling and a rock of offense” (2:8a). He notes that these Jewish unbelievers “stumble because they are disobedient to the word, and to this doom, they were also appointed” (2:8b). A clear contrast is noted as verse 9 begins with “But you. . . .” In contrast to Jewish unbelievers, believing Jews will actually be benefactors of the Old Testament blessings decreed for the nation of Israel through faith in Jesus. Thus, these four descriptives in verse 9 are not being transposed upon the Church, instead, they are reiterated to Jewish believers within the Church by the apostle to the circumcised. Fruchtenbaum explains:
It is important to recognize that the contrast Peter makes here is not between the Church and Israel, or between believers and non-believers, or between unbelieving Jews and believing Gentiles. Rather, the contrast here is between the Remnant and the Non-Remnant of Israel. Peter’s point is that while Israel the whole failed to fulfill its calling, the Remnant of Israel has not failed to fulfill its calling.
Peter further explains his point as he moves to verse 10 where he refers to the Old Testament prophet Hosea. One of Gomer’s illegitimate children was named “Lo-Ammi” (Hosea 1:9) which means in Hebrew “not My people.” The child was so named since he was the offspring, not of Hosea, Gomer’s husband, but from her harlotry. Since Hosea is a type of God in that book, the Lord is saying that not all of the children of Israel are His offspring. (I take it this is the Lord’s way of saying many within national Israel were unbelievers in relation to their individual salvation while still a part of national Israel.) However, the very next verse says, “Yet the number of the sons of Israel will be like the sand of the sea, which cannot be measured or numbered; and it will come about that, in the place where it is said to them, ‘You are not My people,’ it will be said to them, ‘You are the sons of the living God’” (Hosea 1:10). This sounds like what Peter is saying in 2:10 of Jewish believers of his day. Again, Fruchtenbaum explains:
The Hosea context deals with Israel: that for a period of time Israel, experientially at least, was not to be God’s people. However, in the future, when Israel undergoes a national salvation, they will again experientially become my people. What will be true of Israel as a nation in the future is true of the Remnant of Israel in the present: they have experientially become God’s people again because they are members of the believing Remnant.11" [37]
An amazing admission by two leading dispensational scholars. But there is a caveat. Ice speaks out of both sides of his mouth, which is not uncommon for his elk,
"While much more could be said about 1 Peter 2, it is abundantly clear that the passage does not support any form of replacement theology. Instead, it speaks of a fulfillment of God’s Old Testament promises to the Israel of God through Christ, not a replacement of Israel by the Church. God will indeed keep all His promises to Israel even though during the Church age He is combining elect Jews and Gentiles into a single co-equal body (Eph. 2:11–22). If the New Testament actually taught supersessionism or replacement theology there would need to be a clear statement of just such a doctrine. However, no clear teaching of this nature appears, in spite of the many inferences by interpreters." [38]
NOTES
[1] 1 Peter And Israel's Land Promises, Dr. Don K. Preston, pgs. 1-2 (http://eschatology.org/index.php?option=com_content&view=article&id=661:1-peter-and-israels-land-promises&catid=116:topical-studies&Itemid=211).
[2] The Interpreter's Bible Commentary, Vol 1, pgs 971-973, J. Coert Rylaarsdam, Exegesis of Exodus, (Abingdon Press, 1955)
[3] House Divided-The Break-Up Of Dispensational Theology, Dr. Greg L. Bahnsen & Dr. Kenneth L. Gentry, Jr, pg. 169, (Institute for Christian Economics, 1989)
[4] Paradise Restored-A Biblical Theology Of Dominion, David Chilton, pgs. 78-79, (Dominion Press, Horn Lake MS, 2007).
[5] 1 Peter And Israel's Land Promises, Dr. Don K. Preston, pgs. 2-4 (http://eschatology.org/index.php?option=com_content&view=article&id=661:1-peter-and-israels-land-promises&catid=116:topical-studies&Itemid=211).
[6] in (loc.)
[7] 1 PETER 2 AND REPLACEMENT THEOLOGY, Dr. Thomas Ice, pg. 3 (http://www.pre-trib.org/data/pdf/Ice-1Peter2andReplacemen.pdf)
[8] Ibid. pg. 4
Paul's Apologetic & Fulfillment of the Abrahamic, Davidic, & New Covenants: An Exposition of [2 Cor 2-7]
Paul's Apologetic & Fulfillment of the Abrahamic, Davidic, & New Covenants:
An Exposition of [2 Cor 2-7]
by Joel Sexton
2 CORINTHIANS 6:16
" Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people." (2 Cor 6:16).
INTRODUCTION
Paul in defending his ministry, in 2 Cor 2-7 quotes, draws from, and alludes to many significant passages from the Psalms and Prophets, as he does in Romans, to show that under His personal ministry Israel's restoration was taken place. And when taken together they mount a serious refutation of the dispensational system. This is especially true since in ending this section of 2 Corinthians Paul states, "Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Cor 7:1).
What promises? For starters, all the three major covenants are shown to be present realities in the first-century church. That is the; Abrahamic, Davidic, & New Covenants. So all the biblical covenants that contain Israel's restoration and here shown as being fulfilled, not put on hold for a future nation of Israel. (Dispensational see four covenants, in splitting up the promises to Abraham in Genesis into two covenants, Abrahamic and Palestine (Gen 17) [1], we feel the land promises are part of the Abrahamic, no need to make two). So Paul says that Israel's covenants were being fulfilled in his ministry and the church at Corinth, what about Israel's promises? Pretty much every category one wants to put the promises under, Paul alludes to. The restoration/regathering of Israel to the Land, the second exodus, the doctrine of the remnant, new creation, call of Gentiles, marriage , new covenant Davidic kingdom, Zion restored, messianic temple, Messiah on David's throne (That's all three of the entities Dr. Dwight Pentecost and Dr. John Walvoord and dispensational's tell us are the main components of the covenant promises to David in 2 Sam 7:12-16 as quoted above.)
These will be shown to be the case below, but at this juncture, it would be appropriate to ask since Paul states that all the promises and covenants promised to Israel were being fulfilled back then in the early church, that the church does indeed receive the promises, how much clearer could Paul be? If Paul wanted to say "The restoration of Israel is underway now in the church because of the work of Christ" how much clearer could he be in enunciating that this is indeed the case? The fact is Paul couldn't be clearer, even if he tried
BACKGROUND OF 2 CORINTHIANS 2
Paul writing mainly from Macedonia (2 Cor 2:13; 7:5; 8:1; 9:2) felt the urgent need to write again to the church at Corinth, for reasons differing from the first epistle in the sense the immoral state of the church does not seem to be as severe as it was before, but also similar conditions arise again. As there were factions in the church at the time of his first letter (1Cor 3) we see the same thing going on again but in a differing sense, in that Paul is addressing the congregation in warning of false teachers denying Paul's teaching and apostolic office altogether (2 Cor 10:1-18; 11:12-33)
Paul defending his conduct and apostolic ministry is a major theme in the epistle(2 Cor 1:12, 24; 2:17; 3:1-6; 4::1-18; 5:11-21; 6:3-13; 7:1-16; 8:20-24 10-11 )
Paul in Romans, as here in 2 Corinthians, equates his ministry as the fulfillment of the promises found in the prophets. In Romans chapter 10 and 15 Paul quotes from many promise passages such as Isa 11; 65 and applies it to the first century believers, and that the gospel of the kingdom has been preached to all nations, in fulfillment of Isaiah and the Lord's command (Rom 1:1-6; 10:18; 16:25-26).
The anti-Pauline faction is not altogether clear. Some suggest it could have been some in the congregation were not happy with Paul's exhortation concerning the incestuous man, although it seems the majority of the congregation Titus tells Paul accepted his "severe letter" of reproof (2 Cor 7:5-16).
Others feel the anti-Pauline faction were Jewish and this is where I personally lean for the following reasons:
1)The false teachers were asking for Paul's letters from Jerusalem, Paul's ministry was a direct call from the Lord (Acts 9; Gal 2) so no letters were necessary.
2)Paul in 2 Cor 5:21 speaks of obtaining the "righteousness of God." We deal with this below, but our point here is that Paul uses that phrase in contexts that he's dealing with some sort of Judaizers, suggesting that this is the case here also (Rom 3:1-5, 21; 4:1-24; 5:12-19; 10:1-5; Gal 2:21; 3:21; Phil 3:9).
3)Paul's statement in 2 Cor 11:22
4) Paul states the new covenant is not of the letter, not engraved on stones (Torah) in 2 Cor 3:6-11. For him to do this, in context defending his ministry as he needs no letters from Jerusalem (2 Cor 3:1-6) Paul seems to be dealing head-on with a Judaizing tendency in the church
5)In 2 Cor 2-7 Paul applies all of Israel's covenants and promises to the church through his ministry, that is, Israel's restoration was happening through his, Titus, Timothy etc. ministries, and not that of the false antagonists.
This is not conclusive, just simple observations based upon the text since even the commentators are divided on what exactly Paul was up against
We feel that 2 Cor 2-7 is a unit within the letter and this seems to be the view of most commentators, that 2 Cor 2-7 is a unit and obvious break between chapters 7 and 8. Critical liberal scholars seem to attack the integrity of the letter based on this, but there is a good explanation for the break and that is, Paul is more eschatologically focused on ch. 2-7 in stating the restoration of Israel is going on back then in the mid 50's A.D. in one of his many arguments in defending his person as upright and teaching of the other apostles. Paul is making one an argument in ch 2-7 which make it a unit, much like in Romans, ch. 1-11 is one unit in making his argument then we see ch. 12-16 being of a different flavor. Top greek N.T. scholar Murray Harris in his commentary on 2 Corinthians summarizes the commentators, in speaking of 2 Cor 2-7 as being one literary unit, and the break between ch. 7 and 8 observes,
"Some scholars (e.g. W. Schmithals. G. Bornkamm, W. Marxsen) find in these chapters a separate letter Paul wrote to Corinth before his "severe letter" (2 Cor 10-13)..a non-Pauline interpolation...All these proposals seem less convincing than the suggestion that Paul may be quoting an existing homily of his own composition or simply digressing in typically Pauline fashion..the majority of commentators rightly claim that they belong together to the same letter as 2 Cor 1-7" [2].
F.W. Farrar in his commentary on 2 Corinthians states the following in his introduction,
"At the end of the ninth chapter, there is a sudden, startling, and complete break in the whole manner and tone of the Epistle. The remainder (2 Corinthians 10:1-13:10) seems to be written in a mood so wholly different from that of the former, that some have even (though needlessly) supposed that it really was a separate Epistle
The main divisions are 2 Corinthians 1-7., hortatory and personal, with an undercurrent of calm apology; 2 Corinthians 8, 9., directions and remarks about the collection; 2 Corinthians 10-13., impassioned defense of himself and his apostolic position against the calumnies of his enemies." [3]
.
FIVE POWER PACKED PROMISE PASSAGES: EZE 36-37; ISA 43; 49; 52; JER 31
Paul in this section of scripture (2 Cor 2-7), quotes from five of what I would call "power packed promise passages" that being: Isa 43, Isa 49; 52; Jer 31; Eze 36-37. He also quotes from 2 Sam 7 which is a vital passage to our discussion of the three items dispensationalists tell us are necessary for the fulfillment of the Davidic Covenant, David's house, throne and kingdom are found within that passage and yet Paul quotes from it in 2 Cor 6. What we want to do is work through these five chapters and compare them with what we find in 2 Cor 3-7.
EZE 36-37- 2 Cor 3:1-6; 6:16
"Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life." (2 Cor 3:1-6)
"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Eze 36:26-27 cf. Eze 11:19-20).
Here Paul in defending his personal ministry asks rhetorically, "Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you?" (2 Cor 3:1). In 2 Cor 10:12 we read, "For we are not bold to class or compare ourselves with [a]some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding." Murray notes,
"His opponents apparently carried letters as their credentials, probably not from the three Jerusalem "pillars" (Gal 2:9) or the Twelve, but from the Pharisaic wing of the Jerusalem church, those Judaizers who regarded the scrupulous observance of the Mosaic law as essential for salvation (Acts 15:5) and were unable to distinguish between the law-abiding conduct of the Twelve and legalistic teaching" [4].
Paul defends himself by quoting directly from Ezek 11:19-20; 36:26-27, stating the Corinthians were experiencing the promise of the new heart, and ministry of the spirit. In 2 Cor 3:6-11 makes a contrast between the two covenants, both had glory, but one is done away and one remains. Paul is very clear, he says they are ministers of the "new covenant"
"Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. " (2 Cor 3:6)
At this point, it would be beneficial to quote that passage Paul is applying to his ministry and the saints,
"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Ezek 36:26-27)
“My servant David will be king over them, and they will all have one shepherd, and they will walk in My ordinances and keep My statutes and observe them. 25 They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever. 26 I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will [h]place them and multiply them, and will set My sanctuary in their midst forever. (Ezek 37:24-27)
To have the heart of flesh, spirit, and to walk in the statutes and ordinances is to have the new covenant, Paul works through Eze 36-37 throughout 2 Cor 3, they are identical in theme and motif. Ezekiel in ch. 37 states that the ordinances and statues are part of the new "everlasting covenant." This is identical to ch 36, so Paul was on track in his exposition of this section of the prophet Ezekiel.
Also, in 2 Cor 6:17-18 Paul quotes from Jer 31:9 which the whole chapter is speaking of Israel's restoration to the land under Messiah and especially vs. 31-34 the new covenant! Of course, the Hebrew writer quotes and applies the New Covenant of Jer 31 to the church (Heb 8-10).
"Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people." (2 Cor 6:16)
"I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them and will set My sanctuary in their midst forever. My dwelling place also will be with them, and I will be their God, and they will be My people. And the nations will know that I am the Lord who sanctifies Israel when My sanctuary is in their midst forever.” (Eze 37:26-27).
In his commentary on Ezekiel dispensational theologian Dr, Ralph H. Alexander states when the above prophecy would be fulfilled, then all of Israel's promises and covenants would be fulfilled. So if it can be shown that Paul interprets Ezekiel etc. as being fulfilled under his ministry, then this is proof according to Alexander that all of Israel's covenants and promises were being fulfilled in the first-century church. Alexander states,
"The Lord would enact his peace covenant (cf. 34:25-29) with Israel at the time of her restoration to the land when all her other covenants with God would be fulfilled (v. 26). Under this peace covenant, Israel would be established in her land, her numbers would increase (cf. Gen 22:17-18), and the Lord would place his sanctuary- his dwelling place-amoung his people forever (vv. 26-27; cf. 40:5-43:9). Then all nations would see that is was the Lord who made Israel holy. She would be set apart from all nation's as God's special possession. No other nation would have the Lord dwelling in its sanctuary uniquely in its midst as would Israel (v. 28; cf. ch 40-48). When all Israel's covenants had been consummated, then the Lord will enact his peace covenant with Israel. She will dwell in peace forever under the rule of her king, the Messiah (34:25-29; 37:26; cf. 38:11" [5].
Under Messiah both houses of Israel and Judah would once again be restored as in the days of David, the two stick become one, ending the split of both houses which took place because of the actions of Solomon's son Rehoboam, heir to the throne and kingdom of Israel (1 Kings 12:1-18).
In vs. 24-25 of this great chapter, it is said,
"My servant David will be king over them, and they will all have one shepherd, and they will walk in My ordinances and keep My statutes and observe them. 25 They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever." (Eze 37:24-25)
So when the tabernacle is raised up, we see Israel is restored to the land, and the servant David would be king over them. As shown below, Paul in the same chapter of 2 Cor 6:16, in vs. 1-2, Paul quoted from Isa 49:8 which is Israel restored to the land. So in this chapter, we have the land promise, in Paul stating "now is the accepted time" of the land promise. The servant seated on David's seat, we see this fulfilled in Christ, as shown above, Eph 1:20-24 Paul, stating that Jesus had been exalted to the right hand, to have rule and dominion over His enemies, which is a direct citation of Ps 110:1, which shows Jesus is on David's seat in the heavenly Zion. The texts that speak of this reality can be multiplied many times over, and we cover this great truth below (Acts 2:29-34; 13:22ff; 15; Rom 1:1-5; Heb 1"1ff; 5:5; 7-8; Rev 2:24-27).
So contextually in 2 Cor 6 and in the rest of the N.T. we see the land promise, Messiah on David's seat which is part of Ezekiel's prophecy of the messianic tabernacle, present realities and not distant hopes. So when Paul emphatically announces, "YOU ARE..AS IT IS WRITTEN" in vs. 16 and applies Eze 37:26-27) to the church, we have I believe good exegetical reasons to take Paul at his word. That is to say, we should take his words "literally."
Gary Demar sums up the messianic temple theme found in Ezekiel,
"The real temple of God in the New Testament is obviously the church of Christ with Jesus as the "cornerstone" (1 Pet 2:7). The Old Testament prophecies predicting a rebuilt temple were fulfilled in the post-exile period and in the first coming of Christ. Some point to the temple of Ezekiel 40-48 as an example of a prophecy that yet to is fulfilled. But this passage is simply a visionary expression of the faithful remnant that returned from exile and the glorious future they would have..by extension, Ezekiel's temple is a picture of the New Covenant under which the church, made up of believing Jews and Gentiles, is the new temple. Peter in describing the church of his day wrote. ' you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.' (1 Pet 2:5). What could be more clear? Christians-converted Jews and Gentiles from every tribe, tongue, and nation-are "living stones" being joined together in a living temple (Eph 2:19-21; 1 Cor 3:16; 6:19; 2 Cor 6:16). This new edifice is called 'a holy temple in the Lord' (Eph 2:21)...In this new temple made from 'living stones' (1 Pet 2:5) that God's spirit dwells (Eph 2:22). Scripture could not be more clear." [6]. Allis adds,
"The fact that the Old Testament is both preliminary and preparatory to the New Testament is too obvious to require proof. In referring to the Corinthian Christians by way of warning and admonition to the events of the Exodus, the apostle Paul declared that these things were 'ensamples' (types). That is, they prefigured things to come, This gives too much that is in the Old Testament a special significance and importance. Thus, when Hosea and Ezekiel foretell the return of Israel to 'David their king,' most Christians have understood these passages to refer to Messiah, to 'great David's greater Son,' and not to David the son of Jesse who is the only David mentioned in the Old Testament. Such an interpretation recognizes, in light of the New Testament fulfillment, a deeper and far more wonderful meaning in the words of many an Old Testament passage than, taken in their Old Testament context and connection, they seem to contain" [7]. Preston comments,
"Remeber that Paul preached and taught nothing but the hope of Israel found in Moses and the prophets. And in one remarkable context, Paul quotes both Isaiah and Ezekiel in such a way as to leave no doubt about how he viewed those prophecies. They were being fulfilled in the body of Christ. To help us with this, take note that in 2 Corinthians 3-6 Paul discusses Ezekiel 37 in-depth. In fact, it is my contention that 2 Corinthians 3-7 comprise Paul's inspired Midrash-commentary-on Ezekiel 37 and the promise of restoration.
Ezekiel 37 foretold the New Covenant; Paul discusses the New Covenant. Ezekiel promised the out-pouring of the Spirit. Paul discusses the work of the Spirit delivering the New Covenant. Ezekiel spoke of the resurrection. Paul speaks of the transition from the ministration of death to the ministration of life. Ezekiel spoke of the Messianic Tabernacle, and Paul spoke of the Temple of God not made with hands, eternal in the heavens. And he then makes an astounding statement: 'You are the temple of God, as it is written....' (2 Corinthians 6:16). Paul, writing to the church at Corinth said they were what Ezekiel foretold!
There really is no escaping the words of Paul in 2 Corinthians 6:16. Paul is unequivocal and emphatic; 'You are the temple of God, as it is written' cannot be construed to mean that the church was not what was promised. And Paul had plenty of words at his disposal to say that the church was a foretaste of what was promised, but he not use any of those words. And, since in the millennial scheme of things the church is nothing even closely resembling what was promised, it cannot be argued that Paul was saying, "you are something like what was promised" [8].
ISA 43- 2 COR 5:17
"Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come."(2 Cor 5:17).
"Do not call to mind the former things, Or ponder things of the past. “Behold, I will do something new, Now it will spring forth; Will you not be aware of it? I will even make a roadway in the wilderness, Rivers in the desert." (Isa 43:18-19).
Paul here in appealing to Isa 43:18-19 which is an obvious reference to the second exodus is, in essence, saying that the exodus is underway waiting for full fulfillment. In fact, most of Isa 43 (vs. 1-21) has this theme in mind which is a prominent feature in this section of Isaiah (40-55). The reference to the "roadway" is the same as (Isa 35:8-10; 40), which of Isa 40 is said to apply to John the Baptist, he was preparing the remnant for the second exodus that would take place when the "wrath about come' would come on the Pharisees, when Christ would gather the wheat (the remnant of Israel) and burn up the chaff in unquenchable fire (Pharisees, Sadducees, National Israel) in A.D. 70.
A noted scholar of Isaiah, J. Alec Motyer states in his commentary concerning this passage,
"The past can teach (16-17) but it must not bind. The gaze must be ever forward to what God will yet do. It is not that the Lord would go back on or rewrite the exodus revelation but the Lord's people should live in the present reality of the exodus God. Former things refer to as in verse 9, to the exodus acts of God." [9]
It should also be mentioned in passing that Paul in 2 Cor 4:7-5:11 speaks of the resurrection, Paul in Acts 26; 28
"And now I am standing trial for the hope of the promise made by God to our fathers; 7 the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. 8 Why is it considered incredible among you people if God does raise the dead?" (Acts 26:6-8)
"For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel." (Acts 28:20)
Earlier in Acts, Acts 23-24 Paul is clear that he was on trial for the hope of the resurrection. The question should be asked, what is Paul doing preaching during the supposed church age "the hope of Israel" and the resurrection, which is a promise given to Israel (Isa 25:8; Dan12:2). Also in Rom 9:4-5 Paul said National Israel had the promises, covenants, adoption, and glory, yet in the previous chapter, Rom 8:14-24 Paul says the church was adopted as sons but were waiting for full adoption (already and not yet) and the glory. So Paul ties in adoption into the covenantal family of God and the "glory" that was Israel's into the resurrection which the church of Rome was waiting for. No postponement, no delay.
When we come to 2 Cor 5:21 we read,
"He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him."
Paul in an eschatologically loaded context speaks of believers becoming the "righteousness of God" in Christ (cf. 2 Cor 5:14-20). When we turn to the O.T. we find the phrase "righteousness of God" or "righteousness" in the context of God's divine promises, it is speaking of His covenantal faithfulness. All commentators agree that the prophets Yahweh's promises are equated to "God's faithfulness." Below we will cite a few texts from the prophets which proves this to be the case.
"Who has aroused one from the east Whom He calls in righteousness to His feet?... “But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend, You whom I have [c]taken from the ends of the earth, And called from its remotest parts And said to you, ‘You are My servant, I have chosen you and not rejected you. ‘Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.’(Isa 41:2, 8-10)
“I am the Lord, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations, (Isa 42:6)
“Drip down, O heavens, from above, And let the clouds pour down righteousness; Let the earth open up and salvation bear fruit, And righteousness spring up with it. I, the Lord, have created it...“I have aroused him in righteousness And I will make all his ways smooth; He will build My city and will let My exiles go free, Without any payment or reward,” says the Lord of hosts. (Isa 45:8,13)
Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” (Isa 49:7)
“For the moth will eat them like a garment, And the grub will eat them like wool. But My righteousness will be forever, And My salvation to all generations.” (Isa 51:8)
“No weapon that is formed against you will prosper, And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, And their vindication is from Me,” declares the Lord. (Isa 54:17)
“It is I who speak in righteousness, mighty to save.” (Isa 63:1b)
"In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, ‘The Lord our righteousness.’' (Jer 23:6)
" In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name by which she will be called: the Lord is our righteousness.’' (Jer 33:16)
"The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God." (Jer 51:10 KJV)
"O LORD, according to all thy righteousness, I beseech thee, let thine anger and thy fury is turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people become a reproach to all that are about us." (Dan 9:15 KJV)
"Sow with a view to righteousness, Reap in accordance with kindness; Break up your fallow ground, For it is time to seek the Lord Until He comes to rain righteousness on you" (Hos 10:12)
So we see Paul has a definite source for the phrase "righteousness of God" (2 Cor 5:21), just like the rest of this section (2 Cor 2-7) Paul is stringing together many O.T. promises and is applying them to the church. Here, he says we enter into the covenants and promises, i.e. "the righteousness of God" because of the work of Christ (2 Cor 5:21).
This is why Paul in Romans states,
"Brethren, my heart’s desire and my prayer to God for them is for their salvation. 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the [a]end of the law for righteousness to everyone who believes." (Rom 10:1-4).
Israel was seeking salvation (restoration) through works of the law, and not by believing in the Messiah who confirmed God's righteousness, the promises (Rom 15:8-12)
Paul in Romans 3 exclaimed,
"Then what advantage has the Jew? Or what is the benefit of circumcision? 2 Great in every respect. First of all, that they were entrusted with the oracles of God. 3 What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4 May it never be! Rather, let God be found true, though every man is found a liar, as it is written, “That You may be justified in Your words, And prevail when You are judged.” 5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms'' (Rom 3:1-5)
The jews had the "oracles" of God, which contained the promises. Paul asks rhetorically, what is most of Israel didn't believe in the Messiah, will that nullify God's covenantal faithfulness, may it never be, let God be true. God would achieve His purposes in spite of Jewish unbelief. Paul clearly equates "the faithfulness of God" with "the righteousness of God." So in Romans etc when we see the phrase we should think of God being faithful to the covenants and promises and not some forensic justification.
To enter the Abrahamic covenant, and to be an heir of the covenant, one had to believe the gospel, that Jesus of Nazareth is the Messiah (Rom 4:1-24). Paul goes on in Rom 3:21 and states,
"But now apart [k]from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those [l]who believe; for there is no distinction;"
As shown above, contextually (Rom 3:1-5) the phrase "righteousness of God"= "faithfulness of God". Paul says now the "righteousness of God" spoken of in the law and prophets, is manifested in Jesus Christ, and we attain that righteousness by faith. Then Paul goes on and speaks of the Abrahamic covenant in Rom 4:1-24. We think this is obviously intentional. For Paul, to enter into the covenant family, the Abrahamic covenant is to believe the gospel.
ISA 49- 2 COR 6:1-2
"Thus says the Lord, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;" (Isa 49:8)
"And working together with Him, we also urge you not to receive the grace of God in vain— for He says, At the acceptable time I listened to you, And on the day of salvation I helped you. Behold, now is 'the acceptable time, behold, now is 'the day of salvation'" (2 Cor 6:1-2)
Paul in quoting Isa 49:8 verbatim as he later quotes verbatim Ezek 27:26-27 in 2 Cor 6:16, quotes the passage says "now is the acceptable time, behold now is the day of salvation," whatever the salvation is in Isa 49 it must have been being fulfilled back then in Paul's day.
Let's get the context of vs. 8,
"And now says the Lord, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the Lord, And My God is My strength), 6 He says, “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 make You a light of the nations So that My salvation may reach to the end of the earth.” 7 Thus says the Lord, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, “Kings will see and arise, Princes will also bow down, Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” 8 Thus says the Lord, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;" (Isa 49:5-8)
Much could be said on Isa 49, Paul in quoting Isa 49 and in ch. 6 Isa 52, appeals to two of my favorite chapters in the book of Isaiah. The context speaks of the "Servant" who would restore Israel to the land. This is one of four servant songs (Isa 49 cf. 42; 50; 52). Some see a fifth servant song in Isa 43. Just like Isa 43 and 52 this passage Isa 49 speaks to the theme of the second exodus. i,e. the second exodus which is a prominent theme throughout Isa 40-55. The Servant-Messiah, which is Christ would restore Israel and would be a "light to the nations. So that My salvation may reach the end of the earth" (vs. 6).
CHRIST RE-GATHERING ISRAEL/ LIGHT TO THE GENTILES
"These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’' (Matt 10:5-6)
'But He answered and said, “I was sent only to the lost sheep of the house of Israel.” (Matt 15:24)
"For the Son of Man has come to seek and to save that which was lost.” (Lk 19:10)
" Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. " (John 11:51-52)
Paul adds in Rom 15,
"For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9 and for the Gentiles to glorify God for His mercy; as it is written, “Therefore I will [e]give praise to You among the Gentiles, And I will sing to Your name.” Again he says, “Rejoice, O Gentiles, with His people.” And again, “Praise the Lord all you Gentiles, And let all the peoples praise Him.” 12 Again Isaiah says, “There shall come the root of Jesse, And He who arises to rule over the Gentiles, In Him shall the Gentiles hope.” (Rom 15:8-12)
If this isn't Isa 49, or the job of the Servant, I don't know what is. Christ came to confirm the promises (including the land) made to the fathers (no postponement Paul?) and Paul quotes Isa 11, nations coming into his kingdom under his rule. This is the same as Isa 49, the second exodus of the remnant and Gentiles under Messiah re-gathered to the land. Preston in his book, Israel: 1948 Countdown To Nowhere concerning Isa 11-Rom 15 says,
"In Romans 15:8-12, Paul, the apostle to the Gentiles, says that Jesus had become a servant to the circumcision, to confirm the promises made to the fathers, 'and that the Gentiles might glorify God, as it is written." He then quotes four Old Testament prophecies of the calling of the Gentiles, and the last one quoted is Isa 11:10.
If Jesus came to fulfill the promises to Israel, so that the Gentiles could be saved, and if the Gentiles were being saved, then this means that Jesus had fulfilled the promises! But, if Jesus was fulfilling the promises to Israel so that Gentiles could be saved, this means that Isaiah 11:10 was being fulfilled! The problem for the millennialist is that this demands that Isaiah 11:1-9 was being fulfilled because Isaiah undeniably said that "in that day" in the so-called millennium of verses 1-9, the Banner would be raised so that the Gentiles could be saved! The "in that day" statement of verse 10 is devastating to the millennial view. But there is more..."[10]
In Acts we find Paul drawing from both Isa 11:10; 49:6 in one passage (Acts 13:47) amongst other promise passages (Ps 2:7; 89:20). The Abrahamic and Davidic covenants are interconnected in Isaiah 11; 49 and Ezek 36-37, and the prophets in general.
In Isa 42 we also see the servant is to be a light to the Gentiles, and a covenant to the people, These three elements are also found in Isa 49, The Servant, covenant to the people, and a light to the Gentiles. We read,
"I am the Lord, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations" (Isa 42:6)
We read in John's gospel that the "light" has come under Jesus the Servant of Isaiah (Jn 1:4, 7, 9; 3:19; 8:12; 9:5; 12:35:46). Also, Christ commanded the gospel to be preached to all nations then the end of the age would take place (Matt 24:14 cf. 28:19). Paul clearly in Romans and Colossians believed this had taken place under his apostleship, as he is clear as a bell that Isaiah and the command of Christ were fulfilled with the remnant and gentiles believing in the Messiah (Rom 1:1-6; 10:18; 16:25-26; Col 1:5-6, 23). Also, when it comes to Romans 10, not only does Paul state the gospel of Isaiah went to all nations, but pulls from numerous promises found in the OT that dispensationalists would assert has no bearing on the church age (Deut 30:12-13, 14; 32:21; Isa 28:16; Joel 2:32; Isa 52:7; 53:1; 65:1-2).
ISA 52- 2 COR 6:17
"Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty."(2 Cor 6:17-18)..
"Depart, depart, go out from there, Touch nothing unclean; Go out of the midst of her, purify yourselves, You who carry the vessels of the Lord. But you will not go out in haste, Nor will you go as fugitives; For the Lord will go before you, And the God of Israel will be your rear guard. (Isa 52:11-12).
The first verse of Isa 52 reads,
Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you."
The two major motifs of Isa 52 are; restoration of Zion and the second exodus. That is the Abrahamic and Davidic covenants wrapped together which we see so often. And Paul like Isaiah and the other prophets, in 2 Cor 6:16-17 ties together both. In vs. 16 he speaks of the Messianic temple of Ezek 37, which is one of the aspects of the Davidic Covenant, then in vs. 17 quotes from Isa 52 which is again, the kingdom/zion restored, but also the second exodus into the land, the Abrahamic Covenant. This same themes of the exodus and touching not the unclean are found in Isa 35. We read,
"A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it." (Isa 35:8).
The "highway" motif is clearly the second exodus as the context denotes. Isaiah is repeating the motif in ch 52. He states that Yahweh would go before Israel and be their "rearguard." This is an obvious reference to the exodus. In Zechariah, we see the same thing. Zion restored along with Israel's re-gathering,
"It will come about in that day,” declares the Lord of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered, and I will also remove the prophets and the unclean spirit from the land." (Zech 13:2)
"In that day" in this section of Zechariah is clearly the Day of the Lord (Zech 12:3-4, 6, 8, 9, 11; 13:1-2, 4; 14:1, 3-4, 6, 8, 9, 13, 20, 21). So Paul being a good student of scripture knew that drawing from Isa 52, he was also drawing from Isa 35; Zech 12-14. This means for Paul the day of the Lord of Isaiah and Zechariah was near since the promises were being fulfilled. So once again we find Paul drawing from an eschatologically loaded passage and applies it to the faithful remnant and gentiles, the church.
JER 31- 2 COR 6:17
"Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty."(2 Cor 6:17-18)..
"With weeping, they will come, And by supplication, I will lead them; I will make them walk by streams of waters, On a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn.” (Jer 31:9)
Paul knowing the Tanakh better than any of us knew where he was drawing from. Needless to say, Jeremiah 31 is another chapter with great promises and implications. In vs. 31-34 we find the promise of the new covenant to made with both houses, Israel and Judah which the Hebrew writer in Heb 8; 10 cites verbatim as proof for his argument against the cultus and Judaism of his day. Paul, already we have shown in 2 Cor 3 says he is a minister of "the new covenant" and is clearly drawing from Ezek 36-37 as we demonstrated above. So it is not a stretch to say that Paul is alluding to Jer 31, had the new covenant verses in mind. The first century Jew in quoting a verse from the Tanakh (Old Testament), was drawing the whole chapter to mind.
In Jer 30:18-24 we see Israel's restoration. Fulfilled in part when the few exiles did come back as all agree, but would be fulfilled in a greater scale at the Parousia. In vs. 22 we read,
"You shall be My people, And I will be your God.’' (Jer 30:22)
The reason we are quoting this passage is for two reasons, first, its the context of Jer 31:9, speaking also of Israel's restoration, second, Paul in vs. 16, right before 2 Cor 6:17 Paul quotes this very verse,
"Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people."
This (Jer 30:22) is identical with Eze 37:27,
''My dwelling place also will be with them, and I will be their God, and they will be My people."And I will be their God, and they shall be My people.''
When we compare Jer 30-31 and Ezek 36-37 we see they speak of the same themes, motifs, and in general, Israel's restoration.
1.Both speak of Israel restored to the land (Jer 30:3, 10, 18; 31:8-11, 16-17; Ezek 36:24, 28; 37:1-14, 21-22)
2. Both speak of David as King (Jer 30:9; Ezek 37:22, 24-25)
3. Both speak of Zion restored (Jer 30:18; 31:2-7, 12-15, 23-26; Ezek 36:33-36)
4. Both speak of the second exodus (Jer 31:2-4, 7-9, 21; Ezek 36:24)
5. Both speak of the New Covenant (Jer 31:31-34; Ezek 36:25-27; 37:24-27)
6. Both speak of New Covenant written on the heart (Jer 31:33; Ezek 36:26)
7. Both speak of God being their God, and them His people (Jer 30:22; 31:1, 9; Ezek 36:28; 37:23)
8. Both speak of Israel and Judah reunited (Jer 31:31-34; Ezek 37: 15ff)
9. Both speak of the Messianic Temple (Jer 30:18; Ezek 37:24-27)
SUMMARY & CONCLUSION
With seeing virtual every type of promise and the covenants, that were promised to Israel are laid out systematically by Paul, strung together in affirming Israel's long-awaited restoration was underway, thus, this is one of the many ways Paul makes a defense for his apostolic ministry, and yet Dispensationalist's put their heads in the sand to the clear and precise statements of scripture. Dispensational scholar Ryrie stating one of the three main hermeneutical pillars of dispensationalism write,
"What, then, is the sine qua non of dispensationalism? The answer is threefold.
1 A dispensationalist keeps Israel and the church distinct. This is stated in different ways by both friends and foes of dispensationalism. Fuller says that "the basic premise of Dispensationalism is two purposes God expressed in the formation of two peoples who maintain their distinction throughout eternity" A. C. Gaebelein stated it in terms of the difference between the Jews, the Gentiles, and the church of God. Chafer summarized it as follows:
The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven with heavenly people and heavenly objectives involved, which is Christianity ... Over against this, the partial dispensationalist, though dimly observing a few obvious distinctions, bases his interpretation on the supposition that God is doing but one thing, namely the general separation of the good from the bad, and, in spite of all the confusion this limited theory creates, contends that the earthly people merge into the heavenly people; that the earthly program must be given a spiritual interpretation or disregarded altogether.
This is probably the most basic theological test of whether or not a person is a dispensationalist, and it is undoubtedly the most practical and conclusive. The one who fails to distinguish Israel and the church consistently will inevitably not hold to dispensational distinctions, and one who does will" [12]
In other words, God has two plans, one for the church (the rapture-heaven), and one for Israel (Kingdom-earth). Dr. Chafer concurs with this,
"The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven, with heavenly people and heavenly objectives involved, which is Christianity" [13]
Dispensational scholar Dr. Thomas Ice speaks to the history of this dispensational hermeneutic,
''J. N. Darby, the father of modern dispensationalism, developed his theology in the 1820s and 1830s by saying that God’s plan for history included two peoples, Israel, and the church. Darby took the Old Testament literally and at face value so that he recognized Israel’s future destiny. At the same time, he took the New Testament and the church literally and at face value. Darby did not have to spiritualize either Israel or the church recognizing from the Bible two peoples of God. “J. N. Darby has testified that it was his coming to understand that ‘there was still an economy to come, of His ordering; a state of things in no way established as yet’ which compelled him to formulate his distinction between Israel and the church.” [14]
Another component of their understanding of the Davidic Kingdom is what could be called the doctrine of postponement. The Jews rejected Christ, thus the kingdom is put on hold until after the rapture and seven-year tribulation, then Christ returns for a future remnant of Israel and ushers in the Millennial Kingdom. Hear Pentecost,
"He promises the second advent, at which time the kingdom program with Israel will be resumed (Matt 24:27-31), and gives the nation signs that will herald His second advent (Matt 24:4-26) [15]
Again we quote Dr. Pentecost who summarizes the Davidic covenant,
"The promises in the Davidic covenant concerning the king, the throne, and the royal house are fulfilled by Messiah in the millennial age (Isa 11:1-2; 55:3, 11; Jer 23:5-8; 33:20-26; Ezek 24:23-25; 37:23-24; Hos 3:5; Mic 4:7-8). The fact that Israel has a kingdom, over which David's Son reigns as King, is based on this Davidic covenant." [16]
The "kingdom program" was never postponed. It's amazing that in showing the kingdom is postponed Pentecost quotes in his book Lk 19:11-27 in trying to show there's a delay i.e. a postponement. The problem for Pentecost is Lk 19 teaches the direct opposite of what Pentecost believes, Jesus comes in His kingdom when He would judge Israel for rejecting Him!
Paul ends his discussion in 2 Cor 2-7 with a remarkable statement which proves without a shadow of a doubt the way Paul handled the many O.T. promises was not using the language of these promises accommodatively as the dispensational would probably argue, but Paul shows his intention,
" Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Cor 7:1).
Paul said the promises were a present reality, "having these." What promises Paul? The dispensationalist would ask. Of course, anyone who reads up to this statement in 2 Corinthians would know what Paul had meant!
We will summarize in point form that all of Israel's covenants and promises are said to be fulfilled in 2 Cor 2-7. As shown above, dispensationalists Alexander in speaking of Ezekiel 36-37, if these chapters are fulfilled then, all the covenants and promises would be consummated.
COVENANTS:
ABRAHAMIC: 2 Cor 3:1-6-Ezek 36:24-26; 2 Cor 5:17-Isa 43:19; 2 Cor 6:1-2-Isa 49:8; 2 Cor 6:16-17-Isa 52:11-12; Jer 31:9
DAVIDIC: 2 Cor 6:16-Ezek 37:24-27; 2 Sam 7:14
NEW: 2 Cor 3:1-11- Ezek 11:19; Ezek 36:26-27; 2 Cor 6:16-17; Ezek 37:26-37
PROMISES:
1)Land Promise
2)Second Exodus
3)Zion-Kingdom restored
4)Messianic Temple
5)Messiah seated on David's throne
6)The New Covenant
7)New Creation
FOOTNOTES
[1] Old Testament Israel And New Testament Salvation, Max R. King pgs. 20-21, (Eschatology Publications, 1990-Max R. King)
[2] Things To Come- A Study In Biblical Eschatology, Dr. J. Dwight Pentecost, pgs. 95-99, (Zondervan 1958, second printing 1964).
[3] The Expositor's Bible Commentary, vol. 10, pgs. 303-304, 2 Corinthians- Murray J. Harris, (The Zondervan Corporation, 1976, General editor, Frank E. Gaebelein).
[4] Ibid. 334
[5] The Pulpit Commentary, vol. 19, Commentary on 2 Corinthians, pgs. 584-586, F.W. Farrar, (Edited by H.D. M. Spence & Joseph S. Excell, Hendrickson Publishers Marketing, LLC, Third Printing-2011).
[6] The Expositor's Bible Commentary, vol. 6, pgs. 927-928, Ezekiel-Ralph H. Alexander, (Zondervan, 1986).
[7] Last Days Madness-Obsession Of The Modern Church, Dr, Gary Demar, pgs. 95-96, (American Vision, Atlanta, Georgia. 1999).
[8] Prophecy And The Church, Oswald T. Allis, pg. 18 (The Presbyterian And Reformed Publishing Company, 1947)
[9] So That Israel Is Gathered To Him-Isaiah 49:5-The Re-Gathering Of Israel: Prophecy Fulfilled! Dr. Don K. Preston, article pgs 5-6, (eschatology.org)
[10] The Prophecy Of Isaiah-An Introduction & Commentary, J. Alec Motyer, pg. 337, (InterVarsity Press, 1993).
[11] Israel: 1948 Countdown To Nowhere, Dr. Don K. Preston, pg. 11, (JaDon Management Inc. 2002).
[12] Dispensationalism Today, Dr. Charles C. Ryrie, pgs. 23ff, (Moody Press, 1995).
[13] Dispensationalism, Dr. Lewis Sperry Chafer, pg. 107 (Dallas Seminary Press, 1936)
[14] Christian Zionism, Dr. Thomas Ice, pg. 4 (http://www.pre-trib.org/data/pdf/Ice-ChristianZionism.pdf).
An Exposition of [2 Cor 2-7]
by Joel Sexton
2 CORINTHIANS 6:16
" Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people." (2 Cor 6:16).
INTRODUCTION
Paul in defending his ministry, in 2 Cor 2-7 quotes, draws from, and alludes to many significant passages from the Psalms and Prophets, as he does in Romans, to show that under His personal ministry Israel's restoration was taken place. And when taken together they mount a serious refutation of the dispensational system. This is especially true since in ending this section of 2 Corinthians Paul states, "Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Cor 7:1).
What promises? For starters, all the three major covenants are shown to be present realities in the first-century church. That is the; Abrahamic, Davidic, & New Covenants. So all the biblical covenants that contain Israel's restoration and here shown as being fulfilled, not put on hold for a future nation of Israel. (Dispensational see four covenants, in splitting up the promises to Abraham in Genesis into two covenants, Abrahamic and Palestine (Gen 17) [1], we feel the land promises are part of the Abrahamic, no need to make two). So Paul says that Israel's covenants were being fulfilled in his ministry and the church at Corinth, what about Israel's promises? Pretty much every category one wants to put the promises under, Paul alludes to. The restoration/regathering of Israel to the Land, the second exodus, the doctrine of the remnant, new creation, call of Gentiles, marriage , new covenant Davidic kingdom, Zion restored, messianic temple, Messiah on David's throne (That's all three of the entities Dr. Dwight Pentecost and Dr. John Walvoord and dispensational's tell us are the main components of the covenant promises to David in 2 Sam 7:12-16 as quoted above.)
These will be shown to be the case below, but at this juncture, it would be appropriate to ask since Paul states that all the promises and covenants promised to Israel were being fulfilled back then in the early church, that the church does indeed receive the promises, how much clearer could Paul be? If Paul wanted to say "The restoration of Israel is underway now in the church because of the work of Christ" how much clearer could he be in enunciating that this is indeed the case? The fact is Paul couldn't be clearer, even if he tried
BACKGROUND OF 2 CORINTHIANS 2
Paul writing mainly from Macedonia (2 Cor 2:13; 7:5; 8:1; 9:2) felt the urgent need to write again to the church at Corinth, for reasons differing from the first epistle in the sense the immoral state of the church does not seem to be as severe as it was before, but also similar conditions arise again. As there were factions in the church at the time of his first letter (1Cor 3) we see the same thing going on again but in a differing sense, in that Paul is addressing the congregation in warning of false teachers denying Paul's teaching and apostolic office altogether (2 Cor 10:1-18; 11:12-33)
Paul defending his conduct and apostolic ministry is a major theme in the epistle(2 Cor 1:12, 24; 2:17; 3:1-6; 4::1-18; 5:11-21; 6:3-13; 7:1-16; 8:20-24 10-11 )
Paul in Romans, as here in 2 Corinthians, equates his ministry as the fulfillment of the promises found in the prophets. In Romans chapter 10 and 15 Paul quotes from many promise passages such as Isa 11; 65 and applies it to the first century believers, and that the gospel of the kingdom has been preached to all nations, in fulfillment of Isaiah and the Lord's command (Rom 1:1-6; 10:18; 16:25-26).
The anti-Pauline faction is not altogether clear. Some suggest it could have been some in the congregation were not happy with Paul's exhortation concerning the incestuous man, although it seems the majority of the congregation Titus tells Paul accepted his "severe letter" of reproof (2 Cor 7:5-16).
Others feel the anti-Pauline faction were Jewish and this is where I personally lean for the following reasons:
1)The false teachers were asking for Paul's letters from Jerusalem, Paul's ministry was a direct call from the Lord (Acts 9; Gal 2) so no letters were necessary.
2)Paul in 2 Cor 5:21 speaks of obtaining the "righteousness of God." We deal with this below, but our point here is that Paul uses that phrase in contexts that he's dealing with some sort of Judaizers, suggesting that this is the case here also (Rom 3:1-5, 21; 4:1-24; 5:12-19; 10:1-5; Gal 2:21; 3:21; Phil 3:9).
3)Paul's statement in 2 Cor 11:22
4) Paul states the new covenant is not of the letter, not engraved on stones (Torah) in 2 Cor 3:6-11. For him to do this, in context defending his ministry as he needs no letters from Jerusalem (2 Cor 3:1-6) Paul seems to be dealing head-on with a Judaizing tendency in the church
5)In 2 Cor 2-7 Paul applies all of Israel's covenants and promises to the church through his ministry, that is, Israel's restoration was happening through his, Titus, Timothy etc. ministries, and not that of the false antagonists.
This is not conclusive, just simple observations based upon the text since even the commentators are divided on what exactly Paul was up against
We feel that 2 Cor 2-7 is a unit within the letter and this seems to be the view of most commentators, that 2 Cor 2-7 is a unit and obvious break between chapters 7 and 8. Critical liberal scholars seem to attack the integrity of the letter based on this, but there is a good explanation for the break and that is, Paul is more eschatologically focused on ch. 2-7 in stating the restoration of Israel is going on back then in the mid 50's A.D. in one of his many arguments in defending his person as upright and teaching of the other apostles. Paul is making one an argument in ch 2-7 which make it a unit, much like in Romans, ch. 1-11 is one unit in making his argument then we see ch. 12-16 being of a different flavor. Top greek N.T. scholar Murray Harris in his commentary on 2 Corinthians summarizes the commentators, in speaking of 2 Cor 2-7 as being one literary unit, and the break between ch. 7 and 8 observes,
"Some scholars (e.g. W. Schmithals. G. Bornkamm, W. Marxsen) find in these chapters a separate letter Paul wrote to Corinth before his "severe letter" (2 Cor 10-13)..a non-Pauline interpolation...All these proposals seem less convincing than the suggestion that Paul may be quoting an existing homily of his own composition or simply digressing in typically Pauline fashion..the majority of commentators rightly claim that they belong together to the same letter as 2 Cor 1-7" [2].
F.W. Farrar in his commentary on 2 Corinthians states the following in his introduction,
"At the end of the ninth chapter, there is a sudden, startling, and complete break in the whole manner and tone of the Epistle. The remainder (2 Corinthians 10:1-13:10) seems to be written in a mood so wholly different from that of the former, that some have even (though needlessly) supposed that it really was a separate Epistle
The main divisions are 2 Corinthians 1-7., hortatory and personal, with an undercurrent of calm apology; 2 Corinthians 8, 9., directions and remarks about the collection; 2 Corinthians 10-13., impassioned defense of himself and his apostolic position against the calumnies of his enemies." [3]
.
FIVE POWER PACKED PROMISE PASSAGES: EZE 36-37; ISA 43; 49; 52; JER 31
Paul in this section of scripture (2 Cor 2-7), quotes from five of what I would call "power packed promise passages" that being: Isa 43, Isa 49; 52; Jer 31; Eze 36-37. He also quotes from 2 Sam 7 which is a vital passage to our discussion of the three items dispensationalists tell us are necessary for the fulfillment of the Davidic Covenant, David's house, throne and kingdom are found within that passage and yet Paul quotes from it in 2 Cor 6. What we want to do is work through these five chapters and compare them with what we find in 2 Cor 3-7.
EZE 36-37- 2 Cor 3:1-6; 6:16
"Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life." (2 Cor 3:1-6)
"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Eze 36:26-27 cf. Eze 11:19-20).
Here Paul in defending his personal ministry asks rhetorically, "Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you?" (2 Cor 3:1). In 2 Cor 10:12 we read, "For we are not bold to class or compare ourselves with [a]some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding." Murray notes,
"His opponents apparently carried letters as their credentials, probably not from the three Jerusalem "pillars" (Gal 2:9) or the Twelve, but from the Pharisaic wing of the Jerusalem church, those Judaizers who regarded the scrupulous observance of the Mosaic law as essential for salvation (Acts 15:5) and were unable to distinguish between the law-abiding conduct of the Twelve and legalistic teaching" [4].
Paul defends himself by quoting directly from Ezek 11:19-20; 36:26-27, stating the Corinthians were experiencing the promise of the new heart, and ministry of the spirit. In 2 Cor 3:6-11 makes a contrast between the two covenants, both had glory, but one is done away and one remains. Paul is very clear, he says they are ministers of the "new covenant"
"Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. " (2 Cor 3:6)
At this point, it would be beneficial to quote that passage Paul is applying to his ministry and the saints,
"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Ezek 36:26-27)
“My servant David will be king over them, and they will all have one shepherd, and they will walk in My ordinances and keep My statutes and observe them. 25 They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever. 26 I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will [h]place them and multiply them, and will set My sanctuary in their midst forever. (Ezek 37:24-27)
To have the heart of flesh, spirit, and to walk in the statutes and ordinances is to have the new covenant, Paul works through Eze 36-37 throughout 2 Cor 3, they are identical in theme and motif. Ezekiel in ch. 37 states that the ordinances and statues are part of the new "everlasting covenant." This is identical to ch 36, so Paul was on track in his exposition of this section of the prophet Ezekiel.
Also, in 2 Cor 6:17-18 Paul quotes from Jer 31:9 which the whole chapter is speaking of Israel's restoration to the land under Messiah and especially vs. 31-34 the new covenant! Of course, the Hebrew writer quotes and applies the New Covenant of Jer 31 to the church (Heb 8-10).
"Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people." (2 Cor 6:16)
"I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them and will set My sanctuary in their midst forever. My dwelling place also will be with them, and I will be their God, and they will be My people. And the nations will know that I am the Lord who sanctifies Israel when My sanctuary is in their midst forever.” (Eze 37:26-27).
In his commentary on Ezekiel dispensational theologian Dr, Ralph H. Alexander states when the above prophecy would be fulfilled, then all of Israel's promises and covenants would be fulfilled. So if it can be shown that Paul interprets Ezekiel etc. as being fulfilled under his ministry, then this is proof according to Alexander that all of Israel's covenants and promises were being fulfilled in the first-century church. Alexander states,
"The Lord would enact his peace covenant (cf. 34:25-29) with Israel at the time of her restoration to the land when all her other covenants with God would be fulfilled (v. 26). Under this peace covenant, Israel would be established in her land, her numbers would increase (cf. Gen 22:17-18), and the Lord would place his sanctuary- his dwelling place-amoung his people forever (vv. 26-27; cf. 40:5-43:9). Then all nations would see that is was the Lord who made Israel holy. She would be set apart from all nation's as God's special possession. No other nation would have the Lord dwelling in its sanctuary uniquely in its midst as would Israel (v. 28; cf. ch 40-48). When all Israel's covenants had been consummated, then the Lord will enact his peace covenant with Israel. She will dwell in peace forever under the rule of her king, the Messiah (34:25-29; 37:26; cf. 38:11" [5].
Under Messiah both houses of Israel and Judah would once again be restored as in the days of David, the two stick become one, ending the split of both houses which took place because of the actions of Solomon's son Rehoboam, heir to the throne and kingdom of Israel (1 Kings 12:1-18).
In vs. 24-25 of this great chapter, it is said,
"My servant David will be king over them, and they will all have one shepherd, and they will walk in My ordinances and keep My statutes and observe them. 25 They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever." (Eze 37:24-25)
So when the tabernacle is raised up, we see Israel is restored to the land, and the servant David would be king over them. As shown below, Paul in the same chapter of 2 Cor 6:16, in vs. 1-2, Paul quoted from Isa 49:8 which is Israel restored to the land. So in this chapter, we have the land promise, in Paul stating "now is the accepted time" of the land promise. The servant seated on David's seat, we see this fulfilled in Christ, as shown above, Eph 1:20-24 Paul, stating that Jesus had been exalted to the right hand, to have rule and dominion over His enemies, which is a direct citation of Ps 110:1, which shows Jesus is on David's seat in the heavenly Zion. The texts that speak of this reality can be multiplied many times over, and we cover this great truth below (Acts 2:29-34; 13:22ff; 15; Rom 1:1-5; Heb 1"1ff; 5:5; 7-8; Rev 2:24-27).
So contextually in 2 Cor 6 and in the rest of the N.T. we see the land promise, Messiah on David's seat which is part of Ezekiel's prophecy of the messianic tabernacle, present realities and not distant hopes. So when Paul emphatically announces, "YOU ARE..AS IT IS WRITTEN" in vs. 16 and applies Eze 37:26-27) to the church, we have I believe good exegetical reasons to take Paul at his word. That is to say, we should take his words "literally."
Gary Demar sums up the messianic temple theme found in Ezekiel,
"The real temple of God in the New Testament is obviously the church of Christ with Jesus as the "cornerstone" (1 Pet 2:7). The Old Testament prophecies predicting a rebuilt temple were fulfilled in the post-exile period and in the first coming of Christ. Some point to the temple of Ezekiel 40-48 as an example of a prophecy that yet to is fulfilled. But this passage is simply a visionary expression of the faithful remnant that returned from exile and the glorious future they would have..by extension, Ezekiel's temple is a picture of the New Covenant under which the church, made up of believing Jews and Gentiles, is the new temple. Peter in describing the church of his day wrote. ' you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.' (1 Pet 2:5). What could be more clear? Christians-converted Jews and Gentiles from every tribe, tongue, and nation-are "living stones" being joined together in a living temple (Eph 2:19-21; 1 Cor 3:16; 6:19; 2 Cor 6:16). This new edifice is called 'a holy temple in the Lord' (Eph 2:21)...In this new temple made from 'living stones' (1 Pet 2:5) that God's spirit dwells (Eph 2:22). Scripture could not be more clear." [6]. Allis adds,
"The fact that the Old Testament is both preliminary and preparatory to the New Testament is too obvious to require proof. In referring to the Corinthian Christians by way of warning and admonition to the events of the Exodus, the apostle Paul declared that these things were 'ensamples' (types). That is, they prefigured things to come, This gives too much that is in the Old Testament a special significance and importance. Thus, when Hosea and Ezekiel foretell the return of Israel to 'David their king,' most Christians have understood these passages to refer to Messiah, to 'great David's greater Son,' and not to David the son of Jesse who is the only David mentioned in the Old Testament. Such an interpretation recognizes, in light of the New Testament fulfillment, a deeper and far more wonderful meaning in the words of many an Old Testament passage than, taken in their Old Testament context and connection, they seem to contain" [7]. Preston comments,
"Remeber that Paul preached and taught nothing but the hope of Israel found in Moses and the prophets. And in one remarkable context, Paul quotes both Isaiah and Ezekiel in such a way as to leave no doubt about how he viewed those prophecies. They were being fulfilled in the body of Christ. To help us with this, take note that in 2 Corinthians 3-6 Paul discusses Ezekiel 37 in-depth. In fact, it is my contention that 2 Corinthians 3-7 comprise Paul's inspired Midrash-commentary-on Ezekiel 37 and the promise of restoration.
Ezekiel 37 foretold the New Covenant; Paul discusses the New Covenant. Ezekiel promised the out-pouring of the Spirit. Paul discusses the work of the Spirit delivering the New Covenant. Ezekiel spoke of the resurrection. Paul speaks of the transition from the ministration of death to the ministration of life. Ezekiel spoke of the Messianic Tabernacle, and Paul spoke of the Temple of God not made with hands, eternal in the heavens. And he then makes an astounding statement: 'You are the temple of God, as it is written....' (2 Corinthians 6:16). Paul, writing to the church at Corinth said they were what Ezekiel foretold!
There really is no escaping the words of Paul in 2 Corinthians 6:16. Paul is unequivocal and emphatic; 'You are the temple of God, as it is written' cannot be construed to mean that the church was not what was promised. And Paul had plenty of words at his disposal to say that the church was a foretaste of what was promised, but he not use any of those words. And, since in the millennial scheme of things the church is nothing even closely resembling what was promised, it cannot be argued that Paul was saying, "you are something like what was promised" [8].
ISA 43- 2 COR 5:17
"Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come."(2 Cor 5:17).
"Do not call to mind the former things, Or ponder things of the past. “Behold, I will do something new, Now it will spring forth; Will you not be aware of it? I will even make a roadway in the wilderness, Rivers in the desert." (Isa 43:18-19).
Paul here in appealing to Isa 43:18-19 which is an obvious reference to the second exodus is, in essence, saying that the exodus is underway waiting for full fulfillment. In fact, most of Isa 43 (vs. 1-21) has this theme in mind which is a prominent feature in this section of Isaiah (40-55). The reference to the "roadway" is the same as (Isa 35:8-10; 40), which of Isa 40 is said to apply to John the Baptist, he was preparing the remnant for the second exodus that would take place when the "wrath about come' would come on the Pharisees, when Christ would gather the wheat (the remnant of Israel) and burn up the chaff in unquenchable fire (Pharisees, Sadducees, National Israel) in A.D. 70.
A noted scholar of Isaiah, J. Alec Motyer states in his commentary concerning this passage,
"The past can teach (16-17) but it must not bind. The gaze must be ever forward to what God will yet do. It is not that the Lord would go back on or rewrite the exodus revelation but the Lord's people should live in the present reality of the exodus God. Former things refer to as in verse 9, to the exodus acts of God." [9]
It should also be mentioned in passing that Paul in 2 Cor 4:7-5:11 speaks of the resurrection, Paul in Acts 26; 28
"And now I am standing trial for the hope of the promise made by God to our fathers; 7 the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. 8 Why is it considered incredible among you people if God does raise the dead?" (Acts 26:6-8)
"For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel." (Acts 28:20)
Earlier in Acts, Acts 23-24 Paul is clear that he was on trial for the hope of the resurrection. The question should be asked, what is Paul doing preaching during the supposed church age "the hope of Israel" and the resurrection, which is a promise given to Israel (Isa 25:8; Dan12:2). Also in Rom 9:4-5 Paul said National Israel had the promises, covenants, adoption, and glory, yet in the previous chapter, Rom 8:14-24 Paul says the church was adopted as sons but were waiting for full adoption (already and not yet) and the glory. So Paul ties in adoption into the covenantal family of God and the "glory" that was Israel's into the resurrection which the church of Rome was waiting for. No postponement, no delay.
When we come to 2 Cor 5:21 we read,
"He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him."
Paul in an eschatologically loaded context speaks of believers becoming the "righteousness of God" in Christ (cf. 2 Cor 5:14-20). When we turn to the O.T. we find the phrase "righteousness of God" or "righteousness" in the context of God's divine promises, it is speaking of His covenantal faithfulness. All commentators agree that the prophets Yahweh's promises are equated to "God's faithfulness." Below we will cite a few texts from the prophets which proves this to be the case.
"Who has aroused one from the east Whom He calls in righteousness to His feet?... “But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend, You whom I have [c]taken from the ends of the earth, And called from its remotest parts And said to you, ‘You are My servant, I have chosen you and not rejected you. ‘Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.’(Isa 41:2, 8-10)
“I am the Lord, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations, (Isa 42:6)
“Drip down, O heavens, from above, And let the clouds pour down righteousness; Let the earth open up and salvation bear fruit, And righteousness spring up with it. I, the Lord, have created it...“I have aroused him in righteousness And I will make all his ways smooth; He will build My city and will let My exiles go free, Without any payment or reward,” says the Lord of hosts. (Isa 45:8,13)
Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” (Isa 49:7)
“For the moth will eat them like a garment, And the grub will eat them like wool. But My righteousness will be forever, And My salvation to all generations.” (Isa 51:8)
“No weapon that is formed against you will prosper, And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, And their vindication is from Me,” declares the Lord. (Isa 54:17)
“It is I who speak in righteousness, mighty to save.” (Isa 63:1b)
"In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, ‘The Lord our righteousness.’' (Jer 23:6)
" In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name by which she will be called: the Lord is our righteousness.’' (Jer 33:16)
"The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God." (Jer 51:10 KJV)
"O LORD, according to all thy righteousness, I beseech thee, let thine anger and thy fury is turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people become a reproach to all that are about us." (Dan 9:15 KJV)
"Sow with a view to righteousness, Reap in accordance with kindness; Break up your fallow ground, For it is time to seek the Lord Until He comes to rain righteousness on you" (Hos 10:12)
So we see Paul has a definite source for the phrase "righteousness of God" (2 Cor 5:21), just like the rest of this section (2 Cor 2-7) Paul is stringing together many O.T. promises and is applying them to the church. Here, he says we enter into the covenants and promises, i.e. "the righteousness of God" because of the work of Christ (2 Cor 5:21).
This is why Paul in Romans states,
"Brethren, my heart’s desire and my prayer to God for them is for their salvation. 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the [a]end of the law for righteousness to everyone who believes." (Rom 10:1-4).
Israel was seeking salvation (restoration) through works of the law, and not by believing in the Messiah who confirmed God's righteousness, the promises (Rom 15:8-12)
Paul in Romans 3 exclaimed,
"Then what advantage has the Jew? Or what is the benefit of circumcision? 2 Great in every respect. First of all, that they were entrusted with the oracles of God. 3 What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4 May it never be! Rather, let God be found true, though every man is found a liar, as it is written, “That You may be justified in Your words, And prevail when You are judged.” 5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms'' (Rom 3:1-5)
The jews had the "oracles" of God, which contained the promises. Paul asks rhetorically, what is most of Israel didn't believe in the Messiah, will that nullify God's covenantal faithfulness, may it never be, let God be true. God would achieve His purposes in spite of Jewish unbelief. Paul clearly equates "the faithfulness of God" with "the righteousness of God." So in Romans etc when we see the phrase we should think of God being faithful to the covenants and promises and not some forensic justification.
To enter the Abrahamic covenant, and to be an heir of the covenant, one had to believe the gospel, that Jesus of Nazareth is the Messiah (Rom 4:1-24). Paul goes on in Rom 3:21 and states,
"But now apart [k]from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those [l]who believe; for there is no distinction;"
As shown above, contextually (Rom 3:1-5) the phrase "righteousness of God"= "faithfulness of God". Paul says now the "righteousness of God" spoken of in the law and prophets, is manifested in Jesus Christ, and we attain that righteousness by faith. Then Paul goes on and speaks of the Abrahamic covenant in Rom 4:1-24. We think this is obviously intentional. For Paul, to enter into the covenant family, the Abrahamic covenant is to believe the gospel.
ISA 49- 2 COR 6:1-2
"Thus says the Lord, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;" (Isa 49:8)
"And working together with Him, we also urge you not to receive the grace of God in vain— for He says, At the acceptable time I listened to you, And on the day of salvation I helped you. Behold, now is 'the acceptable time, behold, now is 'the day of salvation'" (2 Cor 6:1-2)
Paul in quoting Isa 49:8 verbatim as he later quotes verbatim Ezek 27:26-27 in 2 Cor 6:16, quotes the passage says "now is the acceptable time, behold now is the day of salvation," whatever the salvation is in Isa 49 it must have been being fulfilled back then in Paul's day.
Let's get the context of vs. 8,
"And now says the Lord, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the Lord, And My God is My strength), 6 He says, “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 make You a light of the nations So that My salvation may reach to the end of the earth.” 7 Thus says the Lord, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, “Kings will see and arise, Princes will also bow down, Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” 8 Thus says the Lord, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;" (Isa 49:5-8)
Much could be said on Isa 49, Paul in quoting Isa 49 and in ch. 6 Isa 52, appeals to two of my favorite chapters in the book of Isaiah. The context speaks of the "Servant" who would restore Israel to the land. This is one of four servant songs (Isa 49 cf. 42; 50; 52). Some see a fifth servant song in Isa 43. Just like Isa 43 and 52 this passage Isa 49 speaks to the theme of the second exodus. i,e. the second exodus which is a prominent theme throughout Isa 40-55. The Servant-Messiah, which is Christ would restore Israel and would be a "light to the nations. So that My salvation may reach the end of the earth" (vs. 6).
CHRIST RE-GATHERING ISRAEL/ LIGHT TO THE GENTILES
"These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’' (Matt 10:5-6)
'But He answered and said, “I was sent only to the lost sheep of the house of Israel.” (Matt 15:24)
"For the Son of Man has come to seek and to save that which was lost.” (Lk 19:10)
" Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. " (John 11:51-52)
Paul adds in Rom 15,
"For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9 and for the Gentiles to glorify God for His mercy; as it is written, “Therefore I will [e]give praise to You among the Gentiles, And I will sing to Your name.” Again he says, “Rejoice, O Gentiles, with His people.” And again, “Praise the Lord all you Gentiles, And let all the peoples praise Him.” 12 Again Isaiah says, “There shall come the root of Jesse, And He who arises to rule over the Gentiles, In Him shall the Gentiles hope.” (Rom 15:8-12)
If this isn't Isa 49, or the job of the Servant, I don't know what is. Christ came to confirm the promises (including the land) made to the fathers (no postponement Paul?) and Paul quotes Isa 11, nations coming into his kingdom under his rule. This is the same as Isa 49, the second exodus of the remnant and Gentiles under Messiah re-gathered to the land. Preston in his book, Israel: 1948 Countdown To Nowhere concerning Isa 11-Rom 15 says,
"In Romans 15:8-12, Paul, the apostle to the Gentiles, says that Jesus had become a servant to the circumcision, to confirm the promises made to the fathers, 'and that the Gentiles might glorify God, as it is written." He then quotes four Old Testament prophecies of the calling of the Gentiles, and the last one quoted is Isa 11:10.
If Jesus came to fulfill the promises to Israel, so that the Gentiles could be saved, and if the Gentiles were being saved, then this means that Jesus had fulfilled the promises! But, if Jesus was fulfilling the promises to Israel so that Gentiles could be saved, this means that Isaiah 11:10 was being fulfilled! The problem for the millennialist is that this demands that Isaiah 11:1-9 was being fulfilled because Isaiah undeniably said that "in that day" in the so-called millennium of verses 1-9, the Banner would be raised so that the Gentiles could be saved! The "in that day" statement of verse 10 is devastating to the millennial view. But there is more..."[10]
In Acts we find Paul drawing from both Isa 11:10; 49:6 in one passage (Acts 13:47) amongst other promise passages (Ps 2:7; 89:20). The Abrahamic and Davidic covenants are interconnected in Isaiah 11; 49 and Ezek 36-37, and the prophets in general.
In Isa 42 we also see the servant is to be a light to the Gentiles, and a covenant to the people, These three elements are also found in Isa 49, The Servant, covenant to the people, and a light to the Gentiles. We read,
"I am the Lord, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations" (Isa 42:6)
We read in John's gospel that the "light" has come under Jesus the Servant of Isaiah (Jn 1:4, 7, 9; 3:19; 8:12; 9:5; 12:35:46). Also, Christ commanded the gospel to be preached to all nations then the end of the age would take place (Matt 24:14 cf. 28:19). Paul clearly in Romans and Colossians believed this had taken place under his apostleship, as he is clear as a bell that Isaiah and the command of Christ were fulfilled with the remnant and gentiles believing in the Messiah (Rom 1:1-6; 10:18; 16:25-26; Col 1:5-6, 23). Also, when it comes to Romans 10, not only does Paul state the gospel of Isaiah went to all nations, but pulls from numerous promises found in the OT that dispensationalists would assert has no bearing on the church age (Deut 30:12-13, 14; 32:21; Isa 28:16; Joel 2:32; Isa 52:7; 53:1; 65:1-2).
ISA 52- 2 COR 6:17
"Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty."(2 Cor 6:17-18)..
"Depart, depart, go out from there, Touch nothing unclean; Go out of the midst of her, purify yourselves, You who carry the vessels of the Lord. But you will not go out in haste, Nor will you go as fugitives; For the Lord will go before you, And the God of Israel will be your rear guard. (Isa 52:11-12).
The first verse of Isa 52 reads,
Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you."
The two major motifs of Isa 52 are; restoration of Zion and the second exodus. That is the Abrahamic and Davidic covenants wrapped together which we see so often. And Paul like Isaiah and the other prophets, in 2 Cor 6:16-17 ties together both. In vs. 16 he speaks of the Messianic temple of Ezek 37, which is one of the aspects of the Davidic Covenant, then in vs. 17 quotes from Isa 52 which is again, the kingdom/zion restored, but also the second exodus into the land, the Abrahamic Covenant. This same themes of the exodus and touching not the unclean are found in Isa 35. We read,
"A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it." (Isa 35:8).
The "highway" motif is clearly the second exodus as the context denotes. Isaiah is repeating the motif in ch 52. He states that Yahweh would go before Israel and be their "rearguard." This is an obvious reference to the exodus. In Zechariah, we see the same thing. Zion restored along with Israel's re-gathering,
"It will come about in that day,” declares the Lord of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered, and I will also remove the prophets and the unclean spirit from the land." (Zech 13:2)
"In that day" in this section of Zechariah is clearly the Day of the Lord (Zech 12:3-4, 6, 8, 9, 11; 13:1-2, 4; 14:1, 3-4, 6, 8, 9, 13, 20, 21). So Paul being a good student of scripture knew that drawing from Isa 52, he was also drawing from Isa 35; Zech 12-14. This means for Paul the day of the Lord of Isaiah and Zechariah was near since the promises were being fulfilled. So once again we find Paul drawing from an eschatologically loaded passage and applies it to the faithful remnant and gentiles, the church.
JER 31- 2 COR 6:17
"Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty."(2 Cor 6:17-18)..
"With weeping, they will come, And by supplication, I will lead them; I will make them walk by streams of waters, On a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn.” (Jer 31:9)
Paul knowing the Tanakh better than any of us knew where he was drawing from. Needless to say, Jeremiah 31 is another chapter with great promises and implications. In vs. 31-34 we find the promise of the new covenant to made with both houses, Israel and Judah which the Hebrew writer in Heb 8; 10 cites verbatim as proof for his argument against the cultus and Judaism of his day. Paul, already we have shown in 2 Cor 3 says he is a minister of "the new covenant" and is clearly drawing from Ezek 36-37 as we demonstrated above. So it is not a stretch to say that Paul is alluding to Jer 31, had the new covenant verses in mind. The first century Jew in quoting a verse from the Tanakh (Old Testament), was drawing the whole chapter to mind.
In Jer 30:18-24 we see Israel's restoration. Fulfilled in part when the few exiles did come back as all agree, but would be fulfilled in a greater scale at the Parousia. In vs. 22 we read,
"You shall be My people, And I will be your God.’' (Jer 30:22)
The reason we are quoting this passage is for two reasons, first, its the context of Jer 31:9, speaking also of Israel's restoration, second, Paul in vs. 16, right before 2 Cor 6:17 Paul quotes this very verse,
"Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people."
This (Jer 30:22) is identical with Eze 37:27,
''My dwelling place also will be with them, and I will be their God, and they will be My people."And I will be their God, and they shall be My people.''
When we compare Jer 30-31 and Ezek 36-37 we see they speak of the same themes, motifs, and in general, Israel's restoration.
1.Both speak of Israel restored to the land (Jer 30:3, 10, 18; 31:8-11, 16-17; Ezek 36:24, 28; 37:1-14, 21-22)
2. Both speak of David as King (Jer 30:9; Ezek 37:22, 24-25)
3. Both speak of Zion restored (Jer 30:18; 31:2-7, 12-15, 23-26; Ezek 36:33-36)
4. Both speak of the second exodus (Jer 31:2-4, 7-9, 21; Ezek 36:24)
5. Both speak of the New Covenant (Jer 31:31-34; Ezek 36:25-27; 37:24-27)
6. Both speak of New Covenant written on the heart (Jer 31:33; Ezek 36:26)
7. Both speak of God being their God, and them His people (Jer 30:22; 31:1, 9; Ezek 36:28; 37:23)
8. Both speak of Israel and Judah reunited (Jer 31:31-34; Ezek 37: 15ff)
9. Both speak of the Messianic Temple (Jer 30:18; Ezek 37:24-27)
SUMMARY & CONCLUSION
With seeing virtual every type of promise and the covenants, that were promised to Israel are laid out systematically by Paul, strung together in affirming Israel's long-awaited restoration was underway, thus, this is one of the many ways Paul makes a defense for his apostolic ministry, and yet Dispensationalist's put their heads in the sand to the clear and precise statements of scripture. Dispensational scholar Ryrie stating one of the three main hermeneutical pillars of dispensationalism write,
"What, then, is the sine qua non of dispensationalism? The answer is threefold.
1 A dispensationalist keeps Israel and the church distinct. This is stated in different ways by both friends and foes of dispensationalism. Fuller says that "the basic premise of Dispensationalism is two purposes God expressed in the formation of two peoples who maintain their distinction throughout eternity" A. C. Gaebelein stated it in terms of the difference between the Jews, the Gentiles, and the church of God. Chafer summarized it as follows:
The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven with heavenly people and heavenly objectives involved, which is Christianity ... Over against this, the partial dispensationalist, though dimly observing a few obvious distinctions, bases his interpretation on the supposition that God is doing but one thing, namely the general separation of the good from the bad, and, in spite of all the confusion this limited theory creates, contends that the earthly people merge into the heavenly people; that the earthly program must be given a spiritual interpretation or disregarded altogether.
This is probably the most basic theological test of whether or not a person is a dispensationalist, and it is undoubtedly the most practical and conclusive. The one who fails to distinguish Israel and the church consistently will inevitably not hold to dispensational distinctions, and one who does will" [12]
In other words, God has two plans, one for the church (the rapture-heaven), and one for Israel (Kingdom-earth). Dr. Chafer concurs with this,
"The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven, with heavenly people and heavenly objectives involved, which is Christianity" [13]
Dispensational scholar Dr. Thomas Ice speaks to the history of this dispensational hermeneutic,
''J. N. Darby, the father of modern dispensationalism, developed his theology in the 1820s and 1830s by saying that God’s plan for history included two peoples, Israel, and the church. Darby took the Old Testament literally and at face value so that he recognized Israel’s future destiny. At the same time, he took the New Testament and the church literally and at face value. Darby did not have to spiritualize either Israel or the church recognizing from the Bible two peoples of God. “J. N. Darby has testified that it was his coming to understand that ‘there was still an economy to come, of His ordering; a state of things in no way established as yet’ which compelled him to formulate his distinction between Israel and the church.” [14]
Another component of their understanding of the Davidic Kingdom is what could be called the doctrine of postponement. The Jews rejected Christ, thus the kingdom is put on hold until after the rapture and seven-year tribulation, then Christ returns for a future remnant of Israel and ushers in the Millennial Kingdom. Hear Pentecost,
"He promises the second advent, at which time the kingdom program with Israel will be resumed (Matt 24:27-31), and gives the nation signs that will herald His second advent (Matt 24:4-26) [15]
Again we quote Dr. Pentecost who summarizes the Davidic covenant,
"The promises in the Davidic covenant concerning the king, the throne, and the royal house are fulfilled by Messiah in the millennial age (Isa 11:1-2; 55:3, 11; Jer 23:5-8; 33:20-26; Ezek 24:23-25; 37:23-24; Hos 3:5; Mic 4:7-8). The fact that Israel has a kingdom, over which David's Son reigns as King, is based on this Davidic covenant." [16]
The "kingdom program" was never postponed. It's amazing that in showing the kingdom is postponed Pentecost quotes in his book Lk 19:11-27 in trying to show there's a delay i.e. a postponement. The problem for Pentecost is Lk 19 teaches the direct opposite of what Pentecost believes, Jesus comes in His kingdom when He would judge Israel for rejecting Him!
Paul ends his discussion in 2 Cor 2-7 with a remarkable statement which proves without a shadow of a doubt the way Paul handled the many O.T. promises was not using the language of these promises accommodatively as the dispensational would probably argue, but Paul shows his intention,
" Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Cor 7:1).
Paul said the promises were a present reality, "having these." What promises Paul? The dispensationalist would ask. Of course, anyone who reads up to this statement in 2 Corinthians would know what Paul had meant!
We will summarize in point form that all of Israel's covenants and promises are said to be fulfilled in 2 Cor 2-7. As shown above, dispensationalists Alexander in speaking of Ezekiel 36-37, if these chapters are fulfilled then, all the covenants and promises would be consummated.
COVENANTS:
ABRAHAMIC: 2 Cor 3:1-6-Ezek 36:24-26; 2 Cor 5:17-Isa 43:19; 2 Cor 6:1-2-Isa 49:8; 2 Cor 6:16-17-Isa 52:11-12; Jer 31:9
DAVIDIC: 2 Cor 6:16-Ezek 37:24-27; 2 Sam 7:14
NEW: 2 Cor 3:1-11- Ezek 11:19; Ezek 36:26-27; 2 Cor 6:16-17; Ezek 37:26-37
PROMISES:
1)Land Promise
2)Second Exodus
3)Zion-Kingdom restored
4)Messianic Temple
5)Messiah seated on David's throne
6)The New Covenant
7)New Creation
FOOTNOTES
[1] Old Testament Israel And New Testament Salvation, Max R. King pgs. 20-21, (Eschatology Publications, 1990-Max R. King)
[2] Things To Come- A Study In Biblical Eschatology, Dr. J. Dwight Pentecost, pgs. 95-99, (Zondervan 1958, second printing 1964).
[3] The Expositor's Bible Commentary, vol. 10, pgs. 303-304, 2 Corinthians- Murray J. Harris, (The Zondervan Corporation, 1976, General editor, Frank E. Gaebelein).
[4] Ibid. 334
[5] The Pulpit Commentary, vol. 19, Commentary on 2 Corinthians, pgs. 584-586, F.W. Farrar, (Edited by H.D. M. Spence & Joseph S. Excell, Hendrickson Publishers Marketing, LLC, Third Printing-2011).
[6] The Expositor's Bible Commentary, vol. 6, pgs. 927-928, Ezekiel-Ralph H. Alexander, (Zondervan, 1986).
[7] Last Days Madness-Obsession Of The Modern Church, Dr, Gary Demar, pgs. 95-96, (American Vision, Atlanta, Georgia. 1999).
[8] Prophecy And The Church, Oswald T. Allis, pg. 18 (The Presbyterian And Reformed Publishing Company, 1947)
[9] So That Israel Is Gathered To Him-Isaiah 49:5-The Re-Gathering Of Israel: Prophecy Fulfilled! Dr. Don K. Preston, article pgs 5-6, (eschatology.org)
[10] The Prophecy Of Isaiah-An Introduction & Commentary, J. Alec Motyer, pg. 337, (InterVarsity Press, 1993).
[11] Israel: 1948 Countdown To Nowhere, Dr. Don K. Preston, pg. 11, (JaDon Management Inc. 2002).
[12] Dispensationalism Today, Dr. Charles C. Ryrie, pgs. 23ff, (Moody Press, 1995).
[13] Dispensationalism, Dr. Lewis Sperry Chafer, pg. 107 (Dallas Seminary Press, 1936)
[14] Christian Zionism, Dr. Thomas Ice, pg. 4 (http://www.pre-trib.org/data/pdf/Ice-ChristianZionism.pdf).
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