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