APOSTOLIC MISSIONS SCHOOL BIBLICAL THEOLOGY OF MISSION Session 12: Biblical Survey of Messianic Ecclesiology

I. INTRODUCTION: DEFINITION OF THE EKKLESIA A. Ecclesiology is simply the knowledge or study of the church (Gk. ekklsia). The initial difficulty with this definition involves the definition of churchthat is, what is the ekklsia? Historically, interpretation of the ekklsia has been bound within a Christonaturalistic worldview. Thus, the ekklsia is composed of those who are the supernatural (or spiritual) people of God, while Israel is composed of those who are the natural (or physical) people of God. This has produced two basic interpretations: 2. Replacement Theology a. Classically the Church (Catholic, Orthodox and Protestant) has viewed itself as the new Israel, the inheritors of the promises and covenants made with the patriarchs. Since the Church is the Kingdom of God (or the manifestation thereof), which was promised in the Old Testament and which Jesus began to establish at his coming, it logically replaces Israel in Gods redemptive plan.1 b. Logically, however, Israel was never really part of redemptive history in the first place, since it was only a type of the Church to come (which is now the prophesied Kingdom). It was the physical representation of the spiritual principles that the Church/Kingdom would later embody. 3. Dispensational Theology a. In the 19th century, however, dispensationalism began as a movement with one of its primary distinctives being a sharp division between the Church and Israel.2 God has
Though some may object to such a sweeping generalization, I believe Roman Catholicism, Eastern Orthodoxy, and the various denominations of Protestantism all generally believe the Church has replaced Israel in redemptive historyif not in theory, definitely in practice. This is based on the overarching view of salvation ending in heaven, which is assumed to be the domain of the Church, since Israel was promised things relating to the earth (cf. Gen. 17:8; Deut. 30:5; 2 Sam. 7:16; etc.) 2 Others including the dividing of biblical history into seven periods (or dispensations) of Gods administration of grace to humanity, the pretribulational rapture of the church into heaven, a future literal fulfillment of OT prophecies concerning Israel, and the church age as a parenthesis (or intercalation) inserted into redemptive history when the Jews rejected Gods Messiah. The most extensive dispensationalist systematic theology is by the first president of Dallas Theological Seminary, Lewis Sperry Chafer, Systematic Theology, 7 Vols. (Dallas: Dallas Seminary Press, 1947-48). Dispensationalism began in the 1830s in the Plymouth Brethren movement with the writings of John N. Darby (1800-1882) in Great Britain. It spread to North America organically until its adoption by evangelist Dwight L. Moody (1837-1872) and lawyer Cyrus I. Scofield (1843-1921), who published the widely read Scofield Reference Bible (1909), which became the leading Bible used by independent Evangelicals and Fundamentalists in the U.S. for the next sixty years. Scofield in turn mentored a young man, Lewis S. Chafer (1871-1952), from 1903 until his death in 1921, who later moved to Dallas, TX and founded Dallas Theological Seminary in 1924, which has become the flagship of Dispensationalism in America.
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Session 12: Biblical Survey of Messianic Ecclesiology Page 2 two different redemptive programs and thus two different redeemed peoples.3 Israel is the earthly people who will receive the earthly blessings (which await a future fulfillment), while the Church is the heavenly people who will receive the heavenly blessings (which will be fulfilled in heaven).4 This will be fully seen in the millennium, when the Church reigns in heaven, while Jesus fulfills the promises to Israel on the earth.5 b. According to dispensationalists, the church did not exist in the Old Testament and did not begin until the Day of Pentecost (Acts 2). Accordingly, the Old Testament promises to Israel cannot be fulfilled in the Church, and thus there must be two redemptive plans in Gods economy (which is ultimately based on the foundation of metaphysical dualism), which logically results in a soteriological parenthesis, or intercalation, in the redemptive plan of God.6 4. Ultimately, replacement and dispensational theology are cousins within the same theological family of Christonaturalismboth ending in the same destruction of the natural realm and the supplanting of Israels destiny in the Messianic Kingdom with the Churchs destiny in heaven. Since the Millennial Kingdom is but a 1000 year delay of Israels destruction, dispensationalism could be simplistically labeled delayed replacement theology. Latent in both theologies is the genesis of the Church in the New Testament. It is variously seen as beginning at Pentecost or the some event in the life, death, resurrection, or ascension of Jesus. However, the ekklsia is a reality clearly assumed from the Old Testament, which carries over into the New Testament.

5.

Central in the purpose of the present age in the premillennial view is the formation of the church, the body of Christ, out of believers in the gospel. This body of believers is quite distinct from Israel in the Old Testament and is not simply a revamped Judaism. The truth regarding the church as the body of Christ is declared to be a mystery, that is, a truth not revealed in the Old Testament. Composed of Jew and Gentile on an equal basis, and resting on New Testament promises of grace and salvation in Christ, the new entity is a new creation of God, formed by the baptism of the Holy Spirit, indwelt by the Spirit of God, united to Christ as the human body is united to its head. The main body of premillenarians regard the church as being at Pentecost, having its program and formation in the present age, and a prophetic future all its own, not to e confused with Israel or Old Testament saints. [John F. Walvoord, The Millennial Kingdom (Grand Rapids: Zondervan, 1959), 134-135.] Only Dispensationalism clearly sees a distinctive future for ethnic Israel as a nation. [John S. Feinberg, Systems of Discontinuity, in Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testaments , ed. John S. Feinberg (Wheaton: Crossway, 1988), 83.] 4 See Chafer, Systematic Theology, 4:45-53. 5 This view has been significantly modified by progressive dispensationalists, such as Craig Blaising, Darrell Bock, and Robert Saucy, etc., who argue for a progressive relationship between dispensations and more continuity between Israel and the Church. However, progressive dispensationalists do not equate the church as Israel in this age, and they still see a future distinct identity and function for ethnic Israel in the coming millennial kingdom [e.g. Craig A. Blaising and Darrell L. Bock, Progressive Dispensationalism (Wheaton: Victor, 1993), 49.]. 6 The ultimate proof of the teaching that the present age is a parenthesis is in the positive revelation concerning the church as the body of Christ, the study of which will be undertaken next. The evidence for a parenthesis in the present age interrupting Gods predicted program for Jew and Gentile as revealed in the Old Testament is extensive, however. The evidence if interpreted literally leads inevitably to the parenthesis doctrine. The kingdom predictions of the Old Testament do not conform to the pattern of this present age. [John F. Walvoord, The Millennial Kingdom (Grand Rapids: Zondervan, 1959), 230; emphasis added.]

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Session 12: Biblical Survey of Messianic Ecclesiology A. Page 3 Within a Messianic framework, redemption and salvation are found in Messiah alone, Old Testament and New. The redeemed are one peoplethose who believe in MessiahOld Testament and New. Therefore, the Church is simply the assembly of messianic believers, Old Testament and New.7 This is reflected in the great cloud of witnesses (Heb. 12:1) that reaches back to the earliest days of the Old Testament, whom together with the New Testament believers compose the ekklsia. These (Abel > prophets) were all commended for their faith (in Messiah, cf. 10:37f), yet none of them received what had been promised. 40 God had planned something better for us so that only together with us (same faith, hope and destiny) would they be made perfect. 12:1 Therefore, since we are surrounded by such a great cloud of witnesses (to faith in Messiah), let us throw off everything that hinders and the sin that so easily entangles (NIV Hebrews 11:39-12:1) 6. The Greek word, ekklsia, is a generic word meaning church, congregation; assembly, gathering (of religious, political, or unofficial groups) (UBS). <1577> evkklhsi,a ekklesia {ek-klay-see'-ah} Meaning: 1) a gathering of citizens called out from their homes into some public place, an assembly 1a) an assembly of the people convened at the public place of the council for the purpose of deliberating 1b) the assembly of the Israelites 1c) any gathering or throng of men assembled by chance, tumultuously 1d) in a Christian sense 1d1) an assembly of Christians gathered for worship in a religious meeting Origin: from a compound of 1537 [Gk. ek, from out of] and a derivative of 2564 Gk. kaleo, to call]; TDNT - 3:501,394; n f Usage: AV - church 115, assembly 3; 118 Then Saul sent messengers to take David, and when they saw the company (Gk. ekklsia, LXX, group NKJV/NIV/NLT) of the prophets prophesying they also prophesied. (ESV 1 Samuel 19:20) Now some (in Ephesus) cried out one thing, some another, for the assembly (Gk. ekklsia) was in confusion, and most of them did not know why they had come together. (ESV Acts 19:32)

The church is the community of all true believers for all time. This definition understands the church to be made of all those who are truly saved that must include all true believers for all time, both believers in the New Testament age and believers in the Old Testament age as well both the usage of the term church in Scripture and the fact that throughout Scripture God has always called his people to assemble to worship himself, indicate that it is appropriate to think of the church as constituting all the people of God for all time, both Old Testament believers and New Testament believers. [Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, (Grand Rapids: Zondervan, 1994), 853-854.]

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Session 12: Biblical Survey of Messianic Ecclesiology Page 4 a. It is used 114 times in the NT, generally referring to the gathering of believers in Messiah.8 However, it is also used 77 times in the OT (LXX) to translate Hb. qhl, and edh, referring to the gathering, assembly or congregation of Israel.9 Remember the day you stood before the LORD your God at Horeb, when he said to me, "Assemble (Gk. ekklsiaz, LXX) the people before me to hear my words so that they may learn to revere me as long as they live" (NIV Deuteronomy 4:10) The LORD gave me two stone tablets inscribed by the finger of God. On them were all the commandments the LORD proclaimed to you on the mountain out of the fire, on the day of the assembly (Gk. ekklsia, LXX). (NIV Deuteronomy 9:10) No one born of a forbidden marriage nor any of his descendants may enter the assembly (Gk. ekklsia, LXX) of the LORD. (NIV Deuteronomy 23:2) b. Since the Septuagint (LXX) was the Bible most used by the Apostles and early Christians, it stands to reason that its use of ekklsia primarily informed the understanding of NT believers. This explains the use of ekklsia in the NT to speak of Israel in the OT. This is he (Moses), that was in the church (Gk. ekklsia, congregation ESV, NASB, NKJV; assembly NIV, NLT) in the wilderness with the angel which spake to him in the mount Sinai, and with our fathers: who received the lively oracles to give unto us. (KJV Acts 7:38) So Jesus is not ashamed to call them brothers. 12 He says, "I will declare your name to my brothers; in the presence of the congregation (Gk. ekklsia, church KJV) I will sing your praises." (cf. Ps. 22:22) (NIV Hebrews 2:11-12) 7. Similarly, the Greek word, sunagg, is a common word meaning synagogue, Jewish place of worship; congregation; assembly, meeting (for worship) (UBS). <4864> sunagwgh, sunagoge {soon-ag-o-gay'}

Matt. 16:18; 18:17; Acts 5:11; 7:38; 8:1, 3; 9:31; 11:22, 26; 12:1, 5; 13:1; 14:23, 27; 15:3f, 22, 41; 16:5; 18:22; 19:32, 39f; 20:17, 28; Rom. 16:1, 4f, 16, 23; 1 Cor. 1:2; 4:17; 6:4; 7:17; 10:32; 11:16, 18, 22; 12:28; 14:4f, 12, 19, 23, 28, 33ff; 15:9; 16:1, 19; 2 Cor. 1:1; 8:1, 18f, 23f; 11:8, 28; 12:13; Gal. 1:2, 13, 22; Eph. 1:22; 3:10, 21; 5:23ff, 27, 29, 32; Phil. 3:6; 4:15; Col. 1:18, 24; 4:15f; 1 Thess. 1:1; 2:14; 2 Thess. 1:1, 4; 1 Tim. 3:5, 15; 5:16; Phlm. 1:2; Heb. 2:12; 12:23; Jam. 5:14; 3 John 1:6, 9f; Rev. 1:4, 11, 20; 2:1, 7f, 11f, 17f, 23, 29; 3:1, 6f, 13f, 22; 22:16. 9 Deut. 4:10; 9:10; 18:16; 23:1ff, 8; 31:30; Josh. 9:2; Judg. 20:2; 21:5, 8; 1 Sam. 17:47; 19:20; 1 Kgs 8:14, 22, 55, 65; 1 Chr. 13:2, 4; 28:2, 8; 29:1, 10, 20; 2 Chr. 1:3, 5; 6:3, 12f; 7:8; 10:3; 20:5, 14; 23:3; 28:14; 29:23, 28, 31f; 30:2, 4, 13, 17, 23ff; Ezra 2:64; 10:1, 8, 12, 14; Neh. 5:7, 13; 7:66; 8:2, 17; 13:1; Psa. 21:23, 26; 25:5, 12; 34:18; 39:10; 67:27; 88:6; 106:32; 149:1; Prov. 5:14; Job 30:28; Mic. 2:5; Joel 2:16; Lam. 1:10.

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Session 12: Biblical Survey of Messianic Ecclesiology Page 5 Meaning: 1) a bringing together, gathering (as of fruits), a contracting 2) in the NT, an assembling together of men, an assembly of men 3) a [Jewish] synagogue Origin: from (the reduplicated form of) 4863; TDNT - 7:798,1108; n f Usage: AV - synagogue 55, congregation 1, assembly 1; 57 God Almighty bless you (Jacob) and make you fruitful and multiply you, that you may become a company (Gk. sunagg, LXX; community NIV, assembly NKJV, multitude KJV) of peoples. (ESV Genesis 28:3; cf. 35:11) Then the king of the South will march out in a rage and fight against the king of the North, who will raise a large army (Gk. sunagg, LXX; multitude ESV, NASB, NKJV), but it will be defeated. (NIV Daniel 11:11) a. It is used 57 times in the NT, generally referring to Jewish synagogues.10 However, it is used 299 times in the OT (LXX) interchangeably with ekklsia to translate Hb. qhl and edh, referring to the gathering, assembly or congregation of Israel.11 These words the LORD spoke to all your assembly (Gk. sunagg LXX) at the mountain out of the midst of the fire, the cloud, and the thick darkness (ESV Deuteronomy 5:22) Take the staff, and assemble (Gk. ekklsiaz, LXX) the congregation (Gk. sunagg, LXX), you and Aaron your brother, and tell the rock before their eyes to yield its water. (ESV Numbers 20:8) And when all Israel heard that Jeroboam had returned, they sent and called him to the assembly (Gk. sunagg, LXX) and made him king over all Israel 21 When Rehoboam came to Jerusalem, he assembled (Gk. ekklsiaz, LXX) all the house (Gk. sunagg, LXX) of Judah and the tribe of Benjamin (ESV 1 Kings 12:20-21) Blow the trumpet in Zion; consecrate a fast; call a solemn assembly; 16 gather (Gk. sunag, LXX) the people. Consecrate the congregation (Gk. ekklsia, LXX); assemble (Gk. eklg, LXX) the elders; gather (Gk. sunag, LXX) the children, even nursing infants. (ESV Joel 2:15-17)
10 Matt. 4:23; 6:2, 5; 9:35; 10:17; 12:9; 13:54; 23:6, 34; Mark 1:21, 23, 29, 39; 3:1; 6:2; 12:39; 13:9; Luke 4:15f, 20, 28, 33, 38, 44; 6:6; 7:5; 8:41; 11:43; 12:11; 13:10; 20:46; 21:12; John 6:59; 18:20; Acts 6:9; 9:2, 20; 13:5, 14, 43; 14:1; 15:21; 17:1, 10, 17; 18:4, 7, 19, 26; 19:8; 22:19; 24:12; 26:11; Jam. 2:2; Rev. 2:9; 3:9. 11 Gen. 1:9; 28:3; 35:11; 48:4; Exod. 12:3, 6, 19, 47; 16:1ff, 6, 9f, 22; 17:1; 23:16; 34:22, 31; 35:1, 4, 20; 38:22; 39:2; Lev. 4:13ff, 21; 8:3ff; 9:5; 10:3, 6, 17; 11:36; 16:5, 17, 33; 19:2; 22:18; 24:14, 16; Num. 1:2, 16, 18; 8:9, 20; 10:2f, 7; 13:26; 14:1f, 5, 7, 10, 27, 35f; 15:14, 24ff, 33, 35f; 16:2f, 5f, 9, 11, 16, 19, 21f, 24, 26, 33; 17:7, 10, 12; 19:9, 20; 20:1f, 4, 6, 8, 10ff, 22, 25, 27, 29; 22:4; 25:6f; 26:2, 9f; 27:2f, 14, 16f, 19, 21f; 31:13, 16, 26f, 43; 32:2, 15; 35:12, 24f; Deut. 5:22; 33:4; Josh. 9:15, 18f, 21, 27; 18:1; 20:3, 9; 22:16f, 20, 30; Judg. 14:8; 20:1; 21:10, 13, 16; 1 Kgs 12:20f; 2 Chr. 5:6; Esth. 10:3; Psa. 7:8; 15:4; 21:17; 39:11; 61:9; 67:31; 73:2; 81:1; 85:14; 105:17f; 110:1; Prov. 5:14; 21:16; Job 8:17; Obad. 1:13; Zeph. 3:8; Zech. 9:12; Isa. 19:6; 22:6; 37:25; 56:8; Jer. 6:11; 27:9; 33:17; 38:4, 13; 51:15; Ezek. 26:7; 27:27, 34; 32:22; 37:10; 38:4, 7, 13, 15; Dan. 8:25; 11:10ff.

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Session 12: Biblical Survey of Messianic Ecclesiology Page 6 b. Thus, James is comfortable using sunagg interchangeably with ekklsia to refer to the assembly of believers in the Messiah and his coming Kingdom. My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory (cf. resurrection and Kingdom). 2 For if a man wearing a gold ring and fine clothing comes into your assembly (Gk. sunagg), and a poor man in shabby clothing also comes in 5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? (ESV James 2:1-5) 8. Moreover, the Greek word, plthos, is also used to refer to the assembly of messianic believers. Thus, the term church is not generally a proper noun in the New Testament, since multiple terms are used to designate the same reality. And the congregation (Gk. plthos, multitude KJV/NKJV) of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them. (NASB Acts 4:32) So the twelve summoned the congregation (Gk. plthos, multitude KJV/NKJV) of the disciples and said, "It is not desirable for us to neglect the word of God in order to serve tables." 5 The statement found approval with the whole congregation (Gk. plthos) (NASB Acts 6:2-5) The whole assembly (Gk. plthos) became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them. (NIV Acts 15:12) The men were sent off (from the Jerusalem Council) and went down to Antioch, where they gathered (Gk. sunag) the church (Gk. plthos, congregation ESV, NASB) together and delivered the letter. (NIV Acts 15:30) A. Throughout the Old Testament (LXX), the ekklsia and sunagg simply refer to the assembly or congregation of Israel, i.e. the Church of Israel (cf. ). Then Moses spoke the words of this song until they were finished, in the ears of all the assembly of Israel (Gk. ekklsias Isral, LXX) (ESV Deuteronomy 31:30) There was not a word of all that Moses commanded that Joshua did not read before all the assembly of Israel (Gk. ekklsias huin Isral, LXX), and the women, and the little ones, and the sojourners who lived among them. (ESV Joshua 8:35)

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Session 12: Biblical Survey of Messianic Ecclesiology Page 7 Then the king turned around and blessed all the assembly of Israel (Gk. ekklsia Isral, LXX) 22 Solomon stood before the altar of the LORD in the presence of all the assembly of Israel (Gk. ekklsias Isral, LXX) and spread out his hands toward heaven 55 And he stood and blessed all the assembly of Israel (Gk. ekklsian Isral, LXX) with a loud voice, saying, 56 "Blessed be the LORD who has given rest to his people Israel" (ESV 1 Kings 8:14-56) And David said to all the assembly of Israel (Gk. ekklsia Isral, LXX), "If it seems good to you and from the LORD our God, let us send abroad to our brothers" (ESV 1 Chronicles 13:2)

Tell all the congregation of Israel (Gk. sunaggn huin Isral, LXX) that on the tenth day of this month every man shall take a (Passover) lamb without blemish, a male a year old the whole assembly (Gk. plthos, LXX) of the congregation of Israel (Gk. sunaggs huin Isral, LXX) shall kill their lambs at twilight. (ESV Exodus 12:3-6) If the whole congregation of Israel (Gk. sunagg Isral, LXX) sins unintentionally 14 the assembly (Gk. sunagg, LXX) shall offer a bull for a sin offering (ESV Leviticus 4:13-14) And King Solomon and all the congregation of Israel (Gk. sunagg Isral, LXX), who had assembled (Gk. episunag, LXX) before him, were before the ark (ESV 2 Chronicles 5:6) 9. The Assembly of Israel is alternatively referred to as the assembly of the Lord (cf. Num. 16:3; 20:4; Deut. 23:1ff, 8; 1 Chr. 28:8; Mic. 2:5) or the congregation of the Lord (cf. Num. 16:3; 20:4; 27:17; 31:16; Jos. 22:16f), since it is assumed that those within Israel who respond to the Lord by assembly belong to the Lord and receive the blessings of His covenants.

10.

The Church is not a different entity from Israel, because the identity of the one is inherent in the other. It always has been and always will be the Assembly of Israel.12 Thus, it is not the Assembly contra Israel (cf. replacement theology), nor the Assembly versus Israel (cf. classical dispensationalism), nor the Assembly and Israel (cf. progressive dispensationalism). The idea of the Church of Israel is universally assumed throughout the Old Testament and is the only option of understanding in the New Testament before the outpouring of the Holy Spirit on the Gentiles in Acts 10.

11.

Note also the equivalent phrase congregation of Israel (Gk. sunagg Isral LXX): Ex. 12:19; Lev. 4:13; 22:18; 24:16; Num. 16:9; Josh. 22:20, 30; 2 Chr. 5:6. Moreover, note the interesting LXX addition of the genitive huin, i.e. the congregation of the sons of Israel (Ex. 12:3, 6, 47; 16:1f, 6, 9f; 17:1; 35:1, 4, 20; Lev. 16:17; Num. 1:2; 8:9, 20; 13:26; 14:5, 7; 15:25f, 33; 19:9; 25:6; 26:2; Josh. 18:1).

12

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Session 12: Biblical Survey of Messianic Ecclesiology Page 8 I tell you that you are Peter, and on this rock I will build my church (of Israel), and the gates of Hades will not overcome it. (NIV Matthew 16:18) If he refuses to listen to them, tell it to the church (of Israel); and if he refuses to listen even to the church (of Israel), treat him as you would a pagan or a tax collector. (NIV Matthew 18:17) Great fear seized the whole church (of Israel) and all who heard about these events (of Ananias and Sapphira). (NIV Acts 5:11) And there arose on that day a great persecution against the church (of Israel) in Jerusalem 3 Saul was ravaging the church (of Israel), and entering house after house, he dragged off men and women and committed them to prison. (ESV Acts 8:1-3) Then the church (of Israel) throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord. (NIV Acts 9:31) 12. Dichotomizing the Church and Israel inherently creates an overarching dichotomy in the plan of salvation. If there are two entities to which God relates, makes promises, and fulfills promises, then there must be two plans of salvation which encapsulate those relations.
it's a false theological endeavor to create something new at pentecost and juxtapose it to the people of God in the OT i need to revamp "remnant" language. yes, remnant of israel is jewish. we gentiles are engrafted into the church of israel. you and i are israelites, but not jewish (cf. eph 2:12-22). the church is israelite, but not necessarily jewish, though it was strictly jewish in the ot and through acts 10 (in the sense that gentiles became jewish through circumcision et al).

13.

14.

A.

The ekklsia is simply the assumed continuance of the Old Testament people of the Most High (Dan. 7:27), who will ultimately rule the world in the coming messianic age (cf. 1 Cor. 6:1-4). They are those who have persevered with a repentant and believing heart and have been chosen for inclusion and inheritance in the coming Kingdom. Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints (Gk. hagios, LXX), the people of the Most High. His kingdom (i.e. Messiahs, in co-governance of the world) will be an everlasting kingdom, and all rulers will worship and obey him." (NIV Daniel 7:27) When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints (Gk. hagios)? 2 Or do you not know that the saints will judge

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Session 12: Biblical Survey of Messianic Ecclesiology Page 9 the world (under the leadership of Messiah)? And if the world is to be judged by you (eschatologically), are you incompetent to try trivial cases (in this age)? 4 So if you have such cases, why do you lay them before those who have no standing in the church (Gk. ekklsia)? (NIV 1 Corinthians 6:1-4) 15. If indeed the church existed before Pentecost, then Gentiles were grafted into the church of Israel in the OT. If the Gentiles were grafted into the church of Israel in the OT and became Israelites, then the Gentiles are grafted into the church of Israel in the NT and become Israelites.

16.

II.

CONTINUITY OF INCLUSION IN THE EKKLESIA A. Inclusion in the Assembly has always been according to adherence to the stipulations of the covenants, i.e. repentance and faith in the Messianic Seed. As the writer of Hebrews articulates, the Church of the Firstborn (11:23), i.e. the Assembly of the Messiah, includes Abel, Enoch, etc. (11:4ff). Thus, it is assumed that the Assembly began with the institution of the Adamic Covenant after the Fall. These (Abel > prophets) were all commended for their faith (in Messiah), yet none of them received what had been promised. 40 God had planned something better for us so that only together with us (having the same faith, hope and destiny) would they be made perfect. 12:1 Therefore, since we are surrounded by such a great cloud of witnesses (to Messiah), let us throw off everything that hinders and the sin that so easily entangles (cf. diligence vv. 2-6; discipline vv. 7-13, ungodliness vv. 14-17) 18 You have not come to a mountain that can be touched and that is burning with fire (i.e. Mount Sinai) 22 But you have come (with eschatological faith, cf. 10:37; 11:1ff) to Mount Zion (cf. Ps. 2:6; 48:2; 110:2; Is. 51:11; 60:14; Joel 2:32), to the heavenly Jerusalem (cf. Is. 2:1ff; 40:2ff; 62:7; 65:18; Jer. 23:6; 33:16; Mic. 4:8; Zeph. 3:16; Zech. 12:2ff; Mal. 3:4), the city of the living God (i.e. Jerusalem of the Messianic Kingdom, cf. Ps. 132:13; Dan. 9:25; Zech. 14:8ff). You have come to thousands upon thousands of angels in joyful assembly (at the coming of the Messiah, cf. Dan. 7:13; Zech. 14:5; Enoch 1:9), 23 to the church (Gk. ekklsia, OT and NT messianic believers) of the firstborn (i.e. Messiah, cf. Acts 26:23; Rom. 8:29; 1 Cor. 15:20; Col. 1:18; Rev. 1:5), whose names are written in heaven (in the book of the resurrection, cf. Is. 4:3; Dan. 12:1; Phil. 4:3; Rev. 20:15). You have come to God, the judge of all men (cf. Acts 10:42; 17:31; Rom. 14:9f; 2 Cor. 5:10; etc.), to the spirits of righteous men made perfect (in the resurrection), 24 to Jesus the mediator of a new covenant (cf. Mt. 25:1ff; ), and to the sprinkled blood that speaks a better word than the blood of Abel (cf. 11:4; i.e. all come in faith the same way and are thus part of the same body). (NIV Hebrews 11:39-12:24) B. Abraham was included in the Assembly of Messiah because of his faith (cf. Heb. 11:8-19), which was signified by circumcision (cf. Gen. 17:11) and sacrifice (Gen. 12:7f; 13:4; etc.).

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Session 12: Biblical Survey of Messianic Ecclesiology 2. Page 10 Though the covenant with Abraham specified a particular family/nation among the families/nations of the earth that would bring forth the Messianic Seed, it is assumed that individuals outside of that family can and will be included in the Assembly of the Seed, e.g. Melchizedek (cf. Gen. 14:18-20; Heb. 5:6; 7:17ff), Lot (cf. Gen. 19:15-26; 2 Pe. 2:7), Job (cf. Job 42:10-17; Ez. 14:14-20), etc.). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying, "Blessed be Abram by God Most High, Creator of heaven and earth." (NIV Genesis 14:18-19) 3. This is also displayed in the circumcision of Abrahams household (Hb. bayith), which was composed of many foreign servants (cf. Gen. 17:12-14, 23, 27). You are to undergo circumcision, and it will be the sign of the covenant between me and you. 12 For the generations to come every male among you who is eight days old must be circumcised, including those born in your household (Hb. bayith) or bought with money from a foreigner (and thus brought into the household)-- those who are not your offspring. 13 Whether born in your household or bought with your money, they must be circumcised (assuming common inclusion) 14 Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people (assuming common identity); he has broken my covenant (assuming common covenant). (NIV Genesis 17:11-14) When he had finished speaking with Abraham, God went up from him. 23 On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household (Hb. bayith), and circumcised them, as God told him. (NIV Genesis 17:22-23) 4. Likewise, the Hivite family of Hamor would have been included in the household of Abraham through circumcision. Thus, since the Messianic Seed was promised to come through Abrahams line, believers in that Messiah could be regarded as part of the Assembly of Abraham. The sons of Jacob answered Shechem (leader of the city/land near Jacobs household, cf. 33:18) and his father Hamor deceitfully, because he had defiled their sister Dinah. 14 They said to them, "We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. 15 Only on this condition will we agree with you- that you will become as we are by every male among you being circumcised. 16 Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people. (ESV Genesis 34:13-16)

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Session 12: Biblical Survey of Messianic Ecclesiology A. Page 11 With the promising of the Messianic Seed through Isaac and Jacob/Israel (cf. ), messianic believers could be regarded as the Assembly of Isaac or the Assembly of Israel. This is analogous to God relating himself to Abraham, Isaac and Jacob/Israel (cf. ). God also said to Moses, "Say to the Israelites, 'The LORD, the God of your fathers-- the God of Abraham, the God of Isaac and the God of Jacob-- has sent me to you.' 16 Go, assemble (Gk. sunag LXX) the elders of Israel and say to them" (NIV Exodus 3:15) 5. The Assembly of Israel was included in the Assembly of the Seed when they came to Mount Sinai (cf. Heb. 11:24-29), declaring allegiance to the Lord (cf. Ex. 24:3-7) and likewise signified by circumcision (cf. Ex. 12:44ff; Lev. 12:3) and sacrifice (cf. Ex. 24:8; Heb. 9:19-22). Then he took the Book of the Covenant and read it to the people. They responded, "We will do everything the LORD has said; we will obey." 8 Moses then took the blood, sprinkled it on the people and said, "This is the blood of the covenant that the LORD has made with you in accordance with all these words." (NIV Exodus 24:7-8) 6. The multitude that came out of Egypt was a mixed multitude, composed of Hebrews and Gentiles (cf. Ex. 12:37-38). The people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot (cf. Ex. 6:16-20), besides women and children. 38 A mixed multitude also (Hb. gam, also, even, indeed, yea--Strongs) went up with them, and very much livestock, both flocks and herds. (ESV Exodus 12:37-38)
WTT 38

~T'_ai

hl'[' br: br<[e-~g:w>

Author 38

Indeed, a mixed multitude went up together

Ex. 6:16-20 Acts 13 7. As foreigners were included in the household of Abraham, so also were these Gentiles included in the Assembly of Israel, under the same conditions of circumcision and sacrifice (cf. Ex. 12:44-49; Num. 9:14; 15:13-16). The Gentiles were then considered fellow Israelites, abiding under the same covenant and law (cf. Lev. 17:10; 19:34; 24:22; Num. 15:29; Deut. 10:19) unto the same inheritance promised to the forefathers.13

The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians. [M.G. Easton, Easton's Bible Dictionary (Oak Harbor: Logos Research Systems, Inc., 1996, c1897).]

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Session 12: Biblical Survey of Messianic Ecclesiology Page 12 This is the statute of the Passover: no foreigner shall eat of it, 44 but every slave that is bought for money may eat of it after you have circumcised him 47 All the congregation (Gk. sunagg, LXX) of Israel shall keep it. 48 If a stranger shall sojourn with you (cf. Abraham, Gen. 15:13; 17:8; 20:1; 21:23, 34; 23:4) and would keep the Passover to the LORD, let all his males be circumcised. Then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it. 49 There shall be one law for the native and for the stranger who sojourns among you. ESV ( Exodus 12:43-49) When a stranger sojourns with you in your land, you shall not do him wrong. 34 You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God. (ESV Leviticus 19:33-34) All who are native shall do these things in this manner, in presenting an offering by fire, as a soothing aroma to the LORD. 14 If an alien sojourns with you, or one who may be among you throughout your generations, and he wishes to make an offering by fire, as a soothing aroma to the LORD, just as you do so he shall do. 15 As for the assembly (Gk. ekklsia, LXX), there shall be one statute for you and for the alien who sojourns with you, a perpetual statute throughout your generations; as you are, so shall the alien be before the LORD. 16 There is to be one law and one ordinance for you and for the alien who sojourns with you. (NASB Numbers 15:13-16) 8. It is assumed, by their confession, that all within the assembly of Israel at Mt. Sinai had the same faith as their forefather Abraham (cf. Ex. 24:3-7). Thus, the Assembly was zealously guarded in the worshipping of the Golden Calf (Ex. 32:17-28). The motivation behind this was ultimately to preserve the faith of Abraham within the people of Israel, as is seen by the reiterated Abrahamic promise to Moses (Ex. 32:10). The LORD said to Moses, "Go down, because your people, whom you brought up out of Egypt, have become corrupt (concerning the faith and practice of Abraham). 8 They have been quick to turn away from what I commanded them 10 Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation (cf. Gen. 12:2; 22:17; Num. 14:12)." 11 But Moses sought the favor of the LORD 13 "Remember your servants Abraham, Isaac and Israel (of whom the Israelites descended)" (NIV Exodus 32:7-13) 9. Likewise, this is seen at the rebellion in the Desert of Paran (Num. 14:1-10), when all those who reject the promises of their forefathers are cut off. Moreover, this is the reasoning behind all those cut off from the Assembly (cf. Lev. 10:2; Lev. 24:23; Num. 15:36; 16:35; Jos. 7:25).

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Session 12: Biblical Survey of Messianic Ecclesiology Page 13 The LORD said to Moses, "How long will these people treat me with contempt? How long will they refuse to believe in me, in spite of all the miraculous signs I have performed among them? 12 I will strike them down with a plague and destroy them, but I will make you into a nation greater and stronger than they 23 not one of them will ever see the land I promised on oath to their forefathers. No one who has treated me with contempt will ever see it. 24 But because my servant Caleb has a different spirit and follows me wholeheartedly (as did Abraham, et al.), I will bring him into the land he went to, and his descendants will inherit it. (NIV Numbers 14:11-24) 10. The 40 years of wanderings in the desert were ultimately meant to preserve the faith of Abraham within the Assembly of Israel (cf. Deut. 8:1-5). Be careful to follow every command I am giving you today, so that you may live and increase and may enter and possess the land that the LORD promised on oath to your forefathers. 2 Remember how the LORD your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands 16 He gave you manna to eat in the desert, something your fathers had never known, to humble and to test you so that in the end it might go well with you 18 remember the LORD your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your forefathers, as it is today. (NIV Deuteronomy 8:1-18) 11. Likewise, after the desert wanderings, God commanded Joshua to renew the corporate Abrahamic Covenant by circumcising the whole Assembly at Gilgal (Josh. 5:2-9), which had not been circumcised by the previous generation during the wanderings. After the defeat of Jericho and Ai, Joshua built an altar on Mount Ebal and officially renewed the Sinaitic Covenant with this new generation, alien and native-born alike (Josh. 8:30-35). Josh. 8:30-35 A. After the occupation of Canaan and the reaffirmation the Mosaic Covenant to the Assembly at Shechem (cf. Josh. 24:2-27), repeated rebellion lead to the defilement and pollution of Israel (Jdg. 2:11; 3:12; 4:1; 6:1; 10:6; etc.). Thus, many who were physically descended from Abraham lacked the faith of their forefather. Then Joshua assembled (Gk. sunag, LXX) all the tribes of Israel at Shechem 2 "This is what the LORD, the God of Israel, says: 'Long ago your forefathers lived beyond the River and worshiped other gods. 3 But I took your father Abraham from the land beyond the River and led him throughout Canaan'" 24 And the people said to Joshua, "We will serve the LORD our God and obey him." 25 On that day Joshua made a covenant with the people, and there at Shechem he drew up for them decrees and laws. (NIV Joshua 24:1-3)

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Session 12: Biblical Survey of Messianic Ecclesiology 12. Page 14 Consequently, the Lord raised up Israels enemies to correct and purify them (cf. Jdg. 2:14; 3:8; 4:2; etc.), driving them back to the faith of their forefathers (cf. Jdg. 2:20-22). Therefore the LORD was very angry with Israel and said, "Because this nation has violated the covenant that I laid down for their forefathers and has not listened to me, 21 I will no longer drive out before them any of the nations Joshua left when he died. 22 I will use them to test Israel and see whether they will keep the way of the LORD and walk in it as their forefathers did." (NIV Judges 2:20-22) 13. The rejection of God as king over Israel (an expression of faith in the coming Messiah that the Lord would one day anoint) was thus a wholesale rejection of the faith of their forefathers (cf. 1 Sam. 8:4-9). They (elders of Israel) said to him (Samuel), "You are old, and your sons do not walk in your ways; now appoint a king to lead us, such as all the other nations have." And the LORD told him (Samuel): "Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king. 8 As they have done from the day I brought them up out of Egypt until this day, forsaking me and serving other gods, so they are doing to you" 11 He (Samuel) said, "This is what the king who will reign over you will do 18 When that day comes, you will cry out for relief from the king you have chosen, and the LORD will not answer you in that day." (NIV 1 Samuel 8:5-18) A. God blessed the family of David because of his faith, which was in accord with his forefather Abraham (cf. 2 Sam. 7:8-11; 1 Chr. 29:10-20). Moreover, as at Mt. Sinai, it is assumed that all within the Assembly of Israel have the faith of their forefathers. David praised the LORD in the presence of the whole assembly (Gk. ekklsia, LXX), saying, "Praise be to you, O LORD, God of our father Israel, from everlasting to everlasting 15 We are aliens and strangers in your sight, as were all our forefathers (cf. Abraham, et al.). Our days on earth are like a shadow, without hope 18 O LORD, God of our fathers Abraham, Isaac and Israel, keep this desire in the hearts of your people forever, and keep their hearts loyal to you 20 Then David said to the whole assembly (Gk. ekklsia, LXX), "Praise the LORD your God." So they all praised the LORD, the God of their fathers; they bowed low and fell prostrate before the LORD and the king. (NIV 1 Chronicles 29:10-20) 14. By coming to the Temple, it is assumed that Gentiles are coming into the Assembly of Israel by the same means of circumcision and sacrifice (cf. 1 Ki. 8:41-43; 2 Chr. 6:3233). Thus, it is assumed that they are coming with the same faith as Abraham, et al., since they are expressing their faith by the same means.

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Session 12: Biblical Survey of Messianic Ecclesiology Page 15 Then Solomon stood before the altar of the LORD in front of the whole assembly (Gk. ekklsia, LXX) of Israel and spread out his hands 14 "O LORD, God of Israel, there is no God like you in heaven or on earth-- you who keep your covenant of love with your servants who continue wholeheartedly in your way 32 As for the foreigner who does not belong to your people Israel but has come from a distant land because of your great name and your mighty hand and your outstretched arm (cf. Ex. 3:19f; 13:3ff; Deut. 4:34; 7:8ff; etc.)-- when he comes and prays toward this temple (offering sacrifices), 33 then hear from heaven, your dwelling place, and do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel (assuming common identity), and may know that this house I have built bears your Name. (NIV 2 Chronicles 6:12-33) Solomon took a census of all the aliens who were in Israel, after the census his father David had taken (cf. 1 Chr. 22:2); and they were found to be 153,600. (NIV 2 Chronicles 2:17) 15. Many of Israels kings strayed from the faith of David and their forefathers (cf. 1 Ki. 11:6; 14:22; 15:26; etc.), leading the descendants of Abraham into wickedness and confusion. Thus, the gap widened between the offspring of Abraham and the faith of Abraham. In the eighteenth year of the reign of Jeroboam son of Nebat, Abijah became king of Judah 3 his heart was not fully devoted to the LORD his God, as the heart of David his forefather had been. (NIV 1 Kings 15:1-3) 16. During the times of the kings, the Lord began to raise up prophets declaring a coming judgment that would cleanse Israel of those without faith in the coming Seed (cf. Is. 4:24; 10:16-22; 11:1-12; 28:5; 46:3-4; Jer. 23:3-6; 31:7-8; Ez. 11:13-20; Amos 5:1-15; Mic. 2:3-13; 4:6-8; 7:13-20; Zeph. 2:9-10; Zech. 8:3-13), and afterward the remnant of Israel would thus be of one accord in the faith of their forefathers, having a circumcised heart (cf. Deut. 30:1-6; Jer. 4:1-4; 9:25-26; Ez. 11:19-20). A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit 4 He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked 10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious. 11 In that day the Lord will reach out his hand a second time to reclaim the remnant that is left of his people 12 He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth. (NIV Isaiah 11:1-12) I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply 5

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Session 12: Biblical Survey of Messianic Ecclesiology Page 16 Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: "The LORD is our righteousness." (ESV Jeremiah 23:3-6) I fell down on my face and cried out with a loud voice and said, "Ah, Lord GOD! Will you make a full end of the remnant of Israel?" 14 And the word of the LORD came to me 17 "Thus says the Lord GOD: I will gather you from the peoples and assemble you out of the countries where you have been scattered, and I will give you the land of Israel 19 And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, 20 that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God. (ESV Ezekiel 11:13-20) I am planning disaster against this people, from which you cannot save yourselves. You will no longer walk proudly, for it will be a time of calamity 12 I will surely gather all of you, O Jacob; I will surely bring together the remnant of Israel. I will bring them together like sheep in a pen, like a flock in its pasture; the place will throng with people. 13 One who breaks open the way will go up before them; they will break through the gate and go out. Their king will pass through before them, the LORD at their head." (NIV Micah 2:3-13) This is what the LORD says: "I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD Almighty will be called the Holy Mountain 6 It may seem marvelous to the remnant of this people at that time, but will it seem marvelous to me? 8 I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God 11 I will not deal with the remnant of this people as I did in the past 12 The seed will grow well, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew. I will give all these things as an inheritance to the remnant of this people. 13 As you have been an object of cursing among the nations, O Judah and Israel, so will I save you, and you will be a blessing." (NIV Zechariah 8:3-13) 17. Moreover, after this time the foreigner and the native-born alike will enter into the allotted inheritance of Israel. "So you shall divide this land among yourselves according to the tribes of Israel. 22 You shall divide it by lot for an inheritance among yourselves and among the aliens who stay in your midst, who bring forth sons in your midst. And they shall be to you as the native-born among the sons of Israel; they shall be allotted an inheritance with you among the tribes of Israel. 23 And in the tribe with which the alien stays, there you shall give him his inheritance," declares the Lord GOD. (NASB Ezekiel 47:21-23)

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Session 12: Biblical Survey of Messianic Ecclesiology A. Page 17 During the Intertestamental Period (c.420-20 BC) as synagogues spread throughout the GrecoRoman Empire, proselytism and the inclusion of Gentiles became a paramount issue. 18. Gentiles during this time were included by the exact same means as before, i.e. circumcision and sacrifice. However, as a concluding ritual before their full acceptance into fellowship, Gentiles would be washed, or baptized, signifying their cleansing from their old heathen ways.14 The practice of washing originates at Mt. Sinai when the Lord commands Moses to consecrate the people, having them wash their garments as a sign of their inner repentance and belief (Ex. 19:10-14). The priests were commanded to wash in preparation for offering sacrifices (cf. Ex. 29:4; 30:18-21; 40:12-15, 31-32; Lev. 8:6; 16:4-28; Num. 19:7-19), and those variously deemed unclean were commanded to wash outside the camp before reentry (cf. Lev. 14:8-9; 15:5-13; 17:15-16). These external washings were meant to communicate the need for internal cleanness and puritythe primary prerequisite for inheritance of the covenantsas is commonly interpreted by the Prophets (cf. Is. 1:16-17; Jer. 4:14; Ez. 36:25). Thus, Gentiles were brought into the Assembly of Israel after being washed of their Gentile uncleanness. In each and every province and in each and every city, wherever the king's commandment and his decree arrived, there was gladness and joy for the Jews, a feast and a holiday. And many among the peoples of the land became Jews, for the dread of the Jews had fallen on them. (NASB Esther 8:17) 21. Because of the common Jewish practice, no one questioned the fact that John was baptizing. Moreover, no one questioned the content of his message since it was commonly understood that the Law was meant to be a prophetic witness to (cf. Rom. 3:19-21) and tutor for (cf. Gal. 3:24) the Messiah and his coming Kingdom.

19.

20.

Though commonly debated, Edersheim comments concerning the reality of Jewish baptism before the New Testament, That baptism was absolutely necessary to make a proselyte is so frequently stated as not to be disputed (See Maimonides, u. s.; the tractate Massekheth Gerim in Kirchheim's Septem Libri Talm. Parvi, pp. 38-44 [which, however, adds little to our knowledge]; Targum on Ex. xii. 44; Ber. 47 b; Kerith. 9 a; Jer. Yebam. p. 8d; Yebam. 45 b, 46 a and b, 48 b, 76 a; Ab. Sar. 57a, 59 a, and other passages). [Alfred Edersheim, Life and Times of Jesus the Messiah, New Updated Ed. (Hendrickson, 1993, c.1886), 1014.] From the law that proselyte and native Israelite should be treated alike (Num. xv. 14 et seq.) the inference was drawn that circumcision, the bath of purification, and sacrifice were prerequisites for conversion (comp. Yad, Issure Biah, xiii. 4). (Joseph Jacobs and Emil G. Hirsch, Proselyte, Jewish Encyclopedia.com; available at http://www.jewishencyclopedia.com/view.jsp? artid=556&letter=P.) The rite of reception [of proselytes] consists of circumcision, baptism, and a sacrifice Rabbis find a basis for the three conditions in the conditions of the Sinai covenant in Ex. 12:48; 24:5; 19:10. When the conditions are fulfilled, converts are regarded as in every respect Jews. [Gerhard Kittel, Gerhard Friedrich, Geoffrey William Bromiley, Theological Dictionary of the New Testament (Grand Rapids: W.B. Eerdmans, 1995), 945.]

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Session 12: Biblical Survey of Messianic Ecclesiology 22. Page 18 Though many rejected Johns baptism of repentance personally (cf. Mt. 3:7-10; 21:2526), it seems universally accepted as the appropriate means of preparation for the coming Messiah (cf. Is. 40:3; Mal. 3:1). Thus, baptism was used by the Jews and John the Baptist as an inclusionary rite for preparation and acceptance into the Messianic Kingdom (cf. Matt. 5:20; 7:21; 18:3; 19:23f; etc.). <908> ba,ptisma baptisma {bap'-tis-mah} Meaning: 1) immersion, submersion 1a) of calamities and afflictions with which one is quite overwhelmed 1b) of John's baptism, that purification rite by which men on confessing their sins were bound to spiritual reformation, obtained the pardon of their past sins and became qualified for the benefits of the Messiah's kingdom soon to be set up. This was valid Christian baptism, as this was the only baptism the apostles received and it is not recorded anywhere that they were ever rebaptised Origin: from 907 [Gk. baptidzo, to dip, wash; AV - 7715]; n Usage: AV - baptism 20; 2016

A.

During the ministry of Messiah (cf. Mt. 10:6; 15:24) and initially after his ascension (cf. Acts 19), inclusion in the Assembly is extended only to Israel. 23. Thus, like the prophets of old, John the Baptist, Jesus and the disciples were seen as prophets (cf. Mt. 21:11, 26; Lk. 7:16, 39; 24:19; etc.), calling Israel back to repentance and belief (cf. Mt. 21:32; Mk. 1:15; Lk. 24:47; Acts 2:38) and to the faith of their forefathers (cf. Acts 3:24ff; 7:2ff; etc.). I tell you the truth, the tax collectors and the prostitutes are entering (will get into NASB/NLT) the kingdom of God ahead of you. 32 For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him. (NIV Matthew 21:31-32) Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." (NIV Mark 1:14-15) 24. However, during this time it is assumed that Gentiles were allowed into the fold of Israel, and it is also assumed that they enter by the traditional means of circumcision, sacrifice and baptism (cf. Mt. 23:15; Acts 2:10; 6:1, 5; 8:36; 15:1-5).

Matt. 3:6, 11, 13f, 16; 28:19; Mark 1:4f, 8f; 6:14, 24; 7:4; 10:38f; 16:16; Luke 3:7, 12, 16, 21; 7:29f; 11:38; 12:50; John 1:25f, 28, 31, 33; 3:22f, 26; 4:1f; 10:40; Acts 1:5; 2:38, 41; 8:12f, 16, 36, 38; 9:18; 10:47f; 11:16; 16:15, 33; 18:8; 19:3ff; 22:16; Rom. 6:3; 1 Cor. 1:13ff; 10:2; 12:13; 15:29; Gal. 3:27 16 Matt. 3:7; 21:25; Mark 1:4; 10:38f; 11:30; Luke 3:3; 7:29; 12:50; 20:4; Acts 1:22; 10:37; 13:24; 18:25; 19:3f; Rom. 6:4; Eph. 4:5; 1 Pet. 3:21.

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Session 12: Biblical Survey of Messianic Ecclesiology Page 19 Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell (Gk. gehenna) as yourselves. (ESV Matthew 23:15) Then some of the believers who belonged to the party of the Pharisees stood up and said, "The Gentiles must be circumcised and required to obey the law (cf. sacrifice) of Moses." (NIV Acts 15:5) A. Since the Holy Spirit is the means by which the dead will be raised (Rom. 1:4; 8:11; Gal. 6:8; Phil. 3:21; etc.), the reception of a token now is seen as a guarantee of the fullness to come (cf. Rom. 8:23; Eph. 1:14; 2 Cor. 1:22; 5:5). If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs- heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him 19 For the creation waits with eager longing for the revealing of the sons of God 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. (ESV Romans 8:11-24) With that same spirit of faith we also believe and therefore speak, 14 because we know that the one who raised the Lord Jesus from the dead will also raise us with Jesus and present us with you in his presence 16 Therefore we do not lose heart 17 For our light and momentary troubles are achieving for us an eternal glory (i.e. resurrection in the Kingdom) that far outweighs them all 5:1 Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house (i.e. resurrected body) in heaven, not built by human hands. 2 Meanwhile we groan, longing to be clothed with our heavenly dwelling 5 Now it is God who has made us for this very purpose and has given us the Spirit as a deposit (of the resurrected body), guaranteeing what is to come. (NIV 2 Corinthians 4:13-5:5) 25. Thus, Pentecost was a significant event because it was seen as a gift, assuring the Jews of inclusion in the coming Kingdom (cf. Acts 1:3-5; 2:33, 38; 8:20; 10:45; 11:17). He appeared to them over a period of forty days and spoke about the kingdom of God. 4 On one occasion, while he was eating with them, he gave them this command: "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. 5 For John baptized with water (as an external inclusionary rite), but in a few days you will be baptized with the Holy Spirit (as an internal inclusionary rite)." (NIV Acts 1:3-5)

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Session 12: Biblical Survey of Messianic Ecclesiology Page 20 When the people heard this (who crucified Messiah, cf. v.23), they were cut to the heart (in fear of the day of the Lord, cf. v.20) and said to Peter and the other apostles, "Brothers, what shall we do?" 38 Peter replied, "Repent and be baptized (as an external inclusionary rite), every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit (as an internal inclusionary rite, assuring freedom from judgment). (NIV Acts 2:37-38) 26. When the same Holy Spirit given to the Jews as a gift of assurance was poured out on the Gentiles (cf. Acts 10:44-46), it was concluded that inclusion in the coming Kingdom was sure, apart from circumcision, sacrifice and baptism (cf. Acts 10:47-48; 11:15-18; 15:8-9) "He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead" 44 While Peter was still speaking these words, the Holy Spirit came on all (Cornelius, et al.) who heard the message. 45 The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. 46 For they heard them speaking in tongues and praising God. Then Peter said, 47 "Can anyone keep these people from being baptized with water (inclusion rite)? They have received the Holy Spirit (as a deposit guaranteeing inclusion) just as we have." 48 So he ordered that they be baptized in the name of Jesus Christ. (NIV Acts 10:42-48) Peter began and explained everything to them (circumcised believers) precisely as it had happened 15 "As I began to speak, the Holy Spirit came on them as he had come on us at the beginning 17 So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?" 18 When they heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life (i.e. inclusion in the resurrection and Kingdom)." (NIV Acts 11:4-18) After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles (cf. Cornelius, et al.) might hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9 He made no distinction between us and them 13 When they finished, James spoke up: "Brothers, listen to me. 14 Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself (in the Messianic Kingdom). 15 The words of the prophets are in agreement (Gk. sumphne vs. Gk. plro, to fulfill) with this, as it is written: 16 'After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it, 17 that the remnant of men may seek the Lord, and all the Gentiles who bear my name (i.e. included in the Messianic Kingdom), says the Lord, who does these things.'" (NIV Acts 15:1-18)

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Session 12: Biblical Survey of Messianic Ecclesiology 27. Page 21 Thus, it is concluded that since the Gentiles, in the sight of God, are already included in the Assembly of Israel unto inclusion in the Messianic Kingdom, then they should not have to undergo the traditional inclusionary rite of circumcision (cf. Acts 15:19), though adherence to Mosaic Law is still encouraged (cf. Acts 15:10, 20; 21:25; Rom. 7:7-14; 1 Tim. 1:7-11; etc.) It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21 For Moses has been preached in every city (NIV Acts 15:19-21) 28. Moreover, since the Messiah had died as a sacrifice for sin once for all (cf. Rom. 6:10; Heb. 7:27; 9:28; 10:12; 1 Pe. 3:18), sacrifice as an inclusionary rite was assumed to be substituted with communion, the remembrance and celebration of the eternal sacrifice (cf. Lk. 22:19; 1 Cor. 11:26; Heb. 13:12-15). In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. (ESV 1 Corinthians 11:25-26) 29. Baptism thus becameand is to this daythe sole initiatory rite of new believers (cf. Rom. 6:4; Eph. 4:5; Col. 2:12; 1 Pe. 3:21), especially as Gentiles began to greatly outnumber Jews in the Assembly. In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead He forgave us all our sins, 14 having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. (NIV Colossians 2:11-14) A. The judgment of the Jerusalem Council concerning circumcision is upheld and given theological baking throughout the New Testament (cf. Rom. 2:26-29; 3:29-31; 1 Cor. 7:19; Gal. 5:2-6; 6:15; Phil. 3:3; Col. 2:11). 30. The purpose of circumcision was always as a sign of the repentant and believing heart with whom God makes covenant.

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Session 12: Biblical Survey of Messianic Ecclesiology Page 22 If those who are not circumcised keep the law's requirements, will they not be regarded as though they were circumcised (by God and Messiah at his coming)? 27 The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker (on the Day of the Lord). 28 A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. 29 No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. (NIV Romans 2:26-29) For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision counts for anything, nor uncircumcision, but a new creation (i.e. circumcised heart of repentance and belief). 16 And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God (i.e. believers circumcised of heart who are known only by God). (ESV Galatians 6:13-16) 31. Thus, if God considers a Gentile circumcised of heart, even if he is uncircumcised of flesh, then he ought to be included in the covenants and qualify for the inheritance. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises 6 But it is not as though the word of God has failed. For not all who are descended from Israel (according to man, by outward circumcision) belong to Israel (according to God, by inward circumcision), 7 and not all are children of Abraham (according to God) because they are his offspring (according to man), but "Through Isaac shall your offspring be named." 8 This means that it is not the children of the flesh (ethnic descendants) who are the children of God, but the children of the promise (messianic descendants, Jew and Gentile) are counted (by God) as offspring (heirs of the promised restoration). (ESV Romans 9:4-8) A. Though many make a distinction between Israel and the Church the Scriptures make it clear that there is no distinction (cf. Gal. 3:28; 1 Cor. 12:13; Col. 3:11)there is only one redemptive plan of God, one faith in Messiah, and one body of believers (cf. Eph. 4:4-6). The Gentiles become Israelites and are considered to be descendants of Abraham, enjoying all the benefits and privileges therein. To deny the full citizenship of Gentiles is to do violence to the covenants, since God only entered into covenant with Abraham and his descendants (cf. Gen. 15:18; 17:7ff; 22:17f).

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Session 12: Biblical Survey of Messianic Ecclesiology Page 23 Make every effort to keep the unity of the Spirit through the bond of peace (cf. Jews and Gentiles). 4 There is one body (of believers, cf. 2:19; 3:6) and one Spirit (given as a deposit, cf. 1:14; 2:18)-- just as you were called to one hope (of salvation and redemtpion, cf. 1:13-14) when you were called-- 5 one Lord (Messiah, cf. 1:10, 20, 2:7), one faith (in Messiah), one baptism (of inclusion); 6 one God and Father of all, who is over all and through all and in all. (NIV Ephesians 4:3-6) 32. If Gentiles are included in the covenants, then they must become the seed of Abraham (cf. Mt. 3:9; Lk. 3:8). Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, 'We have Abraham as our father.' I tell you that out of these stones (cf. Gentiles) God can raise up children for Abraham. 10 The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire (at the coming of Messiah). (NIV Matthew 3:8-10) Zacchaeus (a chief tax collector) stood up and said to the Lord, "Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount." 9 Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham 11 While they were listening to this, he went on to tell them a parable 12 "A man of noble birth went to a distant country to have himself appointed king and then to return (NIV Luke 19:8-12) 33. Likewise, Gentiles must be adopted as sons of Abraham to partake in the covenant made with Abraham (cf. Romans 8:14-17; Gal. 3:26-29; Eph. 1:5; 1 Jn. 3:1-2). those (Jew and Gentile, cf. Rom. 1:16; 2:9ff; 3:9, 29; 9:24, 10:12; 11:11ff, 15:8ff) who are led by the Spirit of God are sons of God. 15 For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, "Abba, Father." 16 The Spirit himself testifies with our spirit that we are God's children. 17 Now if we are children, then we are heirs-- heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (NIV Romans 8:14-17) You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham's seed (Jew and Gentile), and heirs according to the promise. (NIV Galatians 3:26-29) 34. If Gentiles are included in the covenants, then they thereby become full citizens of Israel, members of the same house (cf. Eph. 2:11-3:6).

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Session 12: Biblical Survey of Messianic Ecclesiology Page 24 Therefore remember that at one time you Gentiles in the flesh were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise , having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ (i.e. inclusion in the commonwealth of Israel). 14 For he himself is our peace, who has made us both one that he might create in himself one new man (body of believers in Messiah) in place of the two 18 For through him we both have access in one Spirit to the Father. 19 So then you (Gentile believers) are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God 3:1 For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles 4 When you read this, you can perceive my insight into the mystery of Christ 6 This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. (ESV Ephesians 2:1119; 3:1-6) 35. Paul uses the grafting analogy to describe the inclusion of Gentiles into the covenants (cf. Rom. 11:16-24). If the dough offered as firstfruits (Messiah, cf. Acts 26:23; Rom. 8:11; 1 Cor. 15:20-23; Col. 1:18) is holy, so is the whole lump (messianic believers made holy by Messiah, cf. Rom. 5:18-19; 1 Cor. 1:30; 2 Cor. 5:21; Eph. 5:26; Phil. 3:9; etc.), and if the root (Messiah) is holy, so are the branches (believers in covenant with Messiah). 17 But if some of the branches (unbelieving Jews) were broken off (severed from the covenant), and you, although a wild olive shoot (Gentile believer), were grafted in among the others (Jewish believers) and now share in the nourishing root (Abrahams Seed) of the olive tree (Abrahams seed), 18 do not be arrogant toward the branches (unbelieving Jews). If you are, remember it is not you who support the root, but the root that supports you (cf. Jn. 15:4-5) 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. (ESV Romans 11:16-24) 36. Jesus likewise uses the analogy of a sheep pen to describe the full inclusion of Gentiles (cf. Jn. 10:14-16). I am the good shepherd (i.e. Messiah, cf. Heb. 13:20). I know my own (messianic believers) and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep (i.e. Gentiles) that are not of this fold (Israel, sheep pen NIV). I must bring them also (i.e. into the fold of Israel), and they will listen to my voice. So there will be one flock, one shepherd. (ESV John 10:14-16)

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Session 12: Biblical Survey of Messianic Ecclesiology 37. Page 25 God speaks to Peter in a vision declaring the Gentiles to be made clean, implying their common inclusion with Israelites (cf. Acts 11:5-18). I was in the city of Joppa praying, and in a trance I saw a vision. I saw something like a large sheet being let down from heaven by its four corners (cf. Messianic Kingdom, Heb. 12:22; Rev. 21:2), and it came down to where I was. 6 I looked into it and saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air (cf. diverse Gentiles/ethne, Rev. 7:9). 7 Then I heard a voice telling me, "Get up, Peter (cf. Messiah). Kill and eat (cf. feast of the Kingdom; Mt. 8:11; Lk. 13:29; Rev. 19:9; etc.)." 8 I replied, "Surely not, Lord! Nothing impure or unclean has ever entered my mouth." 9 The voice spoke from heaven a second time, "Do not call anything impure that God has made clean (i.e. incorporated into Israel/Assembly)." 10 This happened three times, and then it was all pulled up to heaven again 18 When they (the circumcised believers v.2) heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life." (NIV Acts 11:5-18) III. PERPETUAL BURDEN FOR JEWISH INCLUSION IN THE EKKLESIA A. What then makes unbelieving Jews any different from unbelieving Gentiles in their position and relation to God? Simply this: Gods remembrance of His covenant with Abraham, Isaac and Jacobthat they and their descendants would constitute the nation (goy/ethnos) that would inherit the earth under Messiahs leadership. For you are a people (biologically/ethnically) holy to the LORD your God. The LORD your God has chosen you (to inherit the nations) out of all the peoples (unbelieving Gentiles) on the face of the earth to be his people, his treasured possession (under Messiah, cf. Ps. 2:8; Mal. 3:17). 7 The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. 8 But it was because the LORD loved you and kept the oath he swore to your forefathers (Abraham, Isaac & Jacob) that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. (NIV Deuteronomy 7:6-8) What advantage, then, is there in being a Jew, or what value is there in circumcision? 2 Much in every way! First of all, they have been entrusted with the very words of God (i.e. covenants concerning the messianic restoration). (NIV Romans 3:1-2) I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel (ethnically) has experienced a hardening in part until the full number of the Gentiles has come in. 26 And so all Israel (ethnically believing and unbelieving) will be saved (inclusion in the Kingdom), as it is written: "The deliverer will come from Zion (i.e. Second Coming); he will turn godlessness away from Jacob. 27 And this is my covenant with them when I take away their sins." (cf. Is. 59:20-21) 28 As far as the gospel is concerned, they are enemies (like unbelieving Gentiles) on your account; but as far as election is concerned, they are loved on

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Session 12: Biblical Survey of Messianic Ecclesiology Page 26 account of the patriarchs (i.e. remembrance of the covenants), 29 for God's gifts and his call are irrevocable (i.e. benefits of the covenants will always by offered). (NIV Romans 11:25-29) A. Since the Jews are the descendants of Abraham, they will forever be entitled to and given priority and preference for inclusion in the messianic inheritance. Though other goyim/ethne are offered inclusion (Old Testament and New), Gods salvation and mission will always be Israelocentric, primarily directed and referenced to the ethnic descendants of Abraham. I am not ashamed of the gospel, because it is the power of God for the salvation (inclusion in the Kingdom; cf. 8:18-25; 10:8-13; etc.) of everyone who believes (in Jesus messiahship): first for the Jew, then for the Gentile. 17 For in the gospel a righteousness from God is revealed, a righteousness that is by faith (NIV Romans 1:16-17) But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed. 6 God "will give to each person according to what he has done." (cf. Mt. 16:27; 25:34) 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life (i.e. resurrection) 9 There will be trouble and distress (i.e. eternal punishment) for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. 11 For God does not show favoritism (between Jew and Gentile). (NIV Romans 2:5-11) 2. As reflected in Jesus ministry. These twelve Jesus sent out, instructing them, "Go nowhere among the Gentiles and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 And proclaim as you go, saying, 'The kingdom of heaven is at hand.'" (NIV Matthew 10:5-7) A Canaanite woman from that vicinity came to him, crying out, "Lord, Son of David, have mercy on me! 24 He answered, "I was sent only to the lost sheep of Israel." 25 The woman came and knelt before him. "Lord, help me!" she said. 26 He replied, "It is not right to take the children's bread (Israel) and toss it to their dogs (Gentiles)." 27 "Yes, Lord," she said, "but even the dogs eat the crumbs (restorative power) that fall from their masters' table (governmental symbol)." 28 Then Jesus answered, "Woman, you have great faith! Your request is granted." (NIV Matthew 15:22-28) 3. As reflected in the apostolic ministry. And Paul and Barnabas spoke out boldly, saying, "It was necessary (according to the covenants) that the word of God be spoken first to you. Since you thrust it aside and

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Session 12: Biblical Survey of Messianic Ecclesiology Page 27 judge yourselves unworthy of eternal life (i.e. resurrection), behold, we are turning to the Gentiles. (ESV Acts 13:46) Every Sabbath he reasoned in the synagogue testifying to the Jews that Jesus was the Christ. 6 But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, "Your blood be on your own heads! I am clear of my responsibility (to the covenants). From now on I will go to the Gentiles." (NIV Acts 18:4-6) A. Thus, Paul reveals his heart, which is in union with the heart of God and His covenants, concerning the ethnic descendents of Abraham. Gods desire has always been that all of Abrahams descendants would be included in the coming messianic restoration. Pauls ultimate desire is simply that they would be grafted back into their own calling and destiny. For I could wish that I myself were cursed and cut off from Christ (in the Kingdom) for the sake of my brothers, those of my own race, 4 the people of Israel (ethnically). Theirs is (i.e. originally offered to them) the adoption as sons (co-rulership with Messiah); theirs the divine glory (resurrection), the covenants (of the benefits offered to the forefathers), the receiving of the law (as a tutor for the Kingdom, cf. Gal. 3:19, 24), the temple worship (as a shadow of the Kingdom,, cf. Col. 2:17; Heb. 8:5; 9:9; 10:1) and the promises (of messianic restoration). 5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. (NIV Romans 9:3-5) Brothers, my heart's desire and prayer to God for the Israelites (ethnically) is that they may be saved (included in the Kingdom). 2 For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. 3 Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God's righteousness. 4 Christ is the end of the law so that there may be righteousness for everyone who believes (including unbelieving Gentiles). (NIV Romans 10:1-4) A. This regrafting of ethnic Jews is primarily accomplished through being provoked to jealousy or envy by Gentiles, which is based on their superior belief in the messianic promises. Did God's people (ethnically) stumble and fall beyond recovery? Of course not! They were disobedient, so God made salvation available to the Gentiles (by the atonement; cf. Eph. 2:1213). But he wanted his own people to become jealous and claim it (messianic hope) for themselves (by the atonement, since all have sinned and fallen short, 3:23) 13 I am saying all this especially for you Gentiles 14 for I want somehow to make the people of Israel jealous of what you Gentiles have (messianic hope), so I might save some of them. (NLT Romans 11:11-14)

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