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PART FOUR AN EXPOSITION OF THE ESCHATOLOGY OF ROMANS THE ISRAEL OF GOD
CHAPTER I
*-THE ARGUMENT: THE MYSTERY OF GOD’S RECONCILIATION COMPREHENDING THE COMPLEXITIES OF GOD’S COVENANTS, GOD’S PEOPLES, AND GOD’S KINGDOM
INTRODUCTIONTHIS condensed study here in "THE ARGUMENT" is designed to explain and support the following principals: 1. That a proper understanding of theology can only be achieved through our careful observation of God’s first peoples Israel. 2. Understanding the clear distinction between “the REMNANT” and “the REST”. 3. Understanding that the REMNANT and the REST of the Old Testament is analogous to the CALLED and the CHOSEN of the New Testament, and then understanding that both of these are analogous to the visible character and the invisible character respectively of God’s covenant peoples. 4. Consequently, it is necessary that we have a complete understanding of the complex character of God’s covenant peoples—their visible characteristic and their invisible characteristic. 5. It is necessary that we understand that the visible peoples of God and the invisible peoples of God are always coexistent within God’s visible institutions—Israel and the Christian Church— Ekklesolia en Ekklesia (the little Church in the Church). 6. Understand that the visible nations of Israel and the visible Christian Church are both God established institutions, through which, by the use of the God established visible initiatory rites—Circumcision and Baptism, the visible Creation has access to their invisible Creator. 7. Thus, an institutional understanding of God’s reconciliation establishes the means of salvation for the corporate members of the Abrahamic Covenant. 8. Then our understanding of the second work of the Holy Spirit becomes necessary for our full understanding of God’s gracious reconciliation. 9. The ELECT hidden Israel of God is the one continuous priestly line that runs throughout all time—from the beginning of creation to its end. 10. Christ’s finished propitiatory work upon the cross establishes the full efficacy of the Old Testament and New Testament rites and ceremonies.
PREFACE FOR us to properly understand the book of Romans, we must first recognize it as a multifaceted book. ** Romans exactly explains the established dispensational changes within God’s reconciliation. It fully defines the gracious way in which God is presently dealing with His creation. Then after working through its many intricate details, we discover that the things that we have received through this book represent the fulfillment of many Old Testament covenant prophecies.
DISPENSATION DEFINED = The ordering of events under GOD'S DIVINE authority.
The book of Romans is the key scriptural block for understanding the mystery of this dispensation, the Christian era. It can be immediately stated that the book of Romans reveals the Gospel of God: As Romans clearly define the mysteries of God—the Gospel of His Son.
When taken as a sequential document, Romans systematically details the various aspects of the Gospel of God. It gives us the details of what we recognize here as the prophetic transition into God's expanded salvation program—God’s universal reconciliation. This dispensation is the consummation of God’s eternal promise to father Abraham: That all nations would be blessed through him.
** God is openly manifesting His complete control over everything.
Now because of this detailed explanation of the church's origin, heritage, and structure, with respect to their placement within the Abrahamic Covenant, Romans would be one of Paul's most important written epistles. As far as today’s Church is concerned, Romans continues to be one of the most important books in the entire Bible.
But even more significant towards understanding the complete picture of God’s reconciliation, is the fact that the book of Romans reveals the hidden scriptural bridge that spans between the Old Testament and the New Testament: I. The book of Romans shows the absolute relationship and continuance of God's hidden peoples /or priesthood. First, that the invisible Israel of the Old Testament and the invisible Israel of the New Testament are in fact one and the same continuous hereditary thread that runs on through and even binds together the whole of God’s reconciliation. And second, that God, through his established visible institutions of Israel and the Christian Church, is always a God of the family. II. Romans explicitly states that when God established the Everlasting Covenant with Abraham, His initial intent was that the Abrahamic Covenant was to be all inclusive: All nations were to be included in its benefits. III. Romans has shown us that God's relationship with Israel was established and ordered strictly as an example and a type, so that the visible creature could experience a direct link with their invisible Creator. First, this direct link during the time of the Old Testament was visibly established through the Circumcision of the Flesh Covenant: An external example of an internal condition. Physical circumcision was a visible example of the invisible Circumcision—the Circumcision of the heart. Secondly, this direct link can also be seen through the sacrifices offered by the high priests: The shedding of blood for the remission of sins. Which, from our New Testament vantage point, was pointing directly toward our eternal sacrifice: Jesus, the Great High Priest, who offered Himself without blemish unto God as our Passover Lamb. Thus, making all of the Old Testament sacrifices efficacious through His one eternal sacrifice. <**> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~ "God favored the people of Israel with the rituals of religion, which were designed merely as aids and means to attain and preserve true religion;" Calvin's commentary - Romans - Translator's Preface. p.xviii. ~~~~~~~~~~~~~~~~~~~~~~~~~~~
PART ONEImportant Teachings From Romansaaron - THE Gospel is the manifestation of God's original intent. * It contains this detailed transition that the book of Romans now brings to our understanding. To begin, this Gospel of God is the announcement of this transition: The announcement of the basic change in God's salvation program. The announcement that the Jews and the Gentiles alike are now equally welcome into covenant with God—as the gates of salvation have now been opened to all peoples, tribes, tongues and nations. PAREUS includes the whole (of Romans) in this brief summary--"The Jews and Gentiles are equally guilty; they are equally justified freely by faith in Christ, without works; they are equally bound to lead a holy life, to be humble, and to love one another." This equality that is pictured here by Pareus is true in all respects: That in God's expanded salvation program, the Jews and the Gentiles are eternally equal in God’s justification as well as in God’s condemnation.
But as we continue on in this somewhat lengthy annotation, we can plainly see here at the start, that this absolute transition in God's plan of redemption was not fully comprehended by all of the Church fathers. That is, the Church fathers clearly understood the GOSPEL MESSAGE, but I would hesitate to say that they completely understood the entire GOSPEL. First, the Gospel message is truly the fact that we are saved from the wrath of God through an unmerited gift from God Himself. We are saved by the grace of God through the faith of our Lord Jesus Christ that He exhibited when He hung upon the cross. Secondly, the Gospel goes all the way back into the early writings of Old Testament: Where this same Gospel, with all of its intricate benefits, has its true origin traced back even into the Garden of Eden. But the Gospel for us today is more clearly understood when we view God's initial covenant relationship with father Abraham, as well as the culmination of God’s Abrahamic Covenant of Grace that is to be openly discovered within this New Testament dispensation.
To further observe the Church father's understandings, consider this: "STEWART says, that the whole of what the Epistle contains may be expressed in a single brief sentence—"Christ our justification and sanctification." The analysis of Professor HODGE, who takes the same view with Professor STEWART, is the following: "The Epistle consists of three parts. The first, which includes the first eight chapters, is occupied in the discussion of The Doctrine of Justification and its consequences. The second, (?*) embracing chapters ix., x., xi., treats of The Calling of the Gentiles, The Rejection and Future Conversion of the Jews. The third consists of Practical Exhortations and Salutations to the Christians at Rome." Calvin's Commentary - Romans - Translator's Preface pp.xiv., xv. As we examine these statements from Professor Hodge, we can see that Professor Hodge clearly understands and accepts the doctrine of grace. But our contention is that there is much more to be learned in these first chapters of Romans. *I know for a fact, based on his second stated point, that Professor Hodge did not fully understand the entire Gospel. When he states that "chapters ix., x., xi., treats The Rejection and Future Conversion of the Jews." it is clear that Professor Hodge did not fully comprehend the details involved in the transitional portion of the Gospel that is explained for us in chapters i - viii. His view here was only a visible one.
Calvin writes: "In the forth chapter he reasons from example; which he adduces as being evident, and hence not liable to be cavilled at; and it is that of Abraham, who, being the father of the faithful, ought to be deemed a pattern and a kind of universal example. Having then proved that he was justified by faith, the Apostle teaches us that we ought to maintain no other way of justification. And here he shows, that it follows from the rule of contraries, that the righteousness of works ceases to exist, since the righteousness of faith is introduced. (aaron-But only as it pertains to Justification! His premise cannot apply to Sanctification!) And he confirms this by the declaration of David, who, by making the blessedness of man to depend on the mercy of God, takes it away from works, as they are incapable of making a man blessed. He then treats more fully what he had before shortly referred to—that the Jews had no reason to raise themselves above the Gentiles, as this felicity (grace) is equally common to them both, since Scripture declares that Abraham obtained this righteousness in an uncircumcised state: and here he takes the opportunity of adding some remarks on the use of circumcision. He afterwards subjoins, that the promise of salvation depends on God's goodness alone: for were it to depend on the law, it could not bring peace to consciences, which it ought to confirm, nor could it attain its own fulfillment. Hence, that it may be sure and certain, we must, in embracing it, regard the truth of God alone, and not ourselves, and follow the example of Abraham, who, turning away from himself, had regard only to the power of God. At the end of the chapter, in order to make a more general application of the adduced example, he introduces several comparisons." Calvin's Commentary - Romans - The Argument pp.xxxi.-xxxii.
Meyer takes Rom.2:27 categorically, and xai(and) in the sense of even or moreover, so that verse.27 is virtually an answer to the preceding question. "Shall not uncircumcision be taken for circumcision? (Yes, verily), it will even condemn you," &c. In either way the idea is, that the obedient uncircumcised heathen would be better off, he would stand on higher ground, than the disobedient circumcised Jew. It is only putting the truth taught in this verse into different words to say, (?*) "the unbaptized believer shall condemn the baptized unbeliever." aaron-I am still uncertain as to the full understanding of these early Church fathers. I am not certain that they fully understood the absolute coexistence of God’s visible dispositions along side God’s invisible dispositions. I believe that what they understood, as it is proved from the understandings presently held by much of today’s Church, was that only the invisible dispositions of God had any real efficacy. When we should understand the main purpose behind these passages from Romans chapter two, was simply the manifestation and explanation of God’s invisible dispositions: The very thing that we are attempting to explain here in this paper. *aaron- Mister Meyer, to some extent, recognizes a change in God's program of reconciliation. But I do not believe that he fully understood the absolute of this transition in identification. The only reason that the uncircumcised heathen would be better off, would be because of the CIRCUMCISION of the heart that they had received from God Himself: Thereby, making them a part of the INVISIBLE CIRCUMCISION: part of the hidden Israel of God. But to conclude that only the hidden Israel of God enters into covenant with God is not a correct conclusion.
Rom.2:, vv. 28, 29 “For not he who is externally a Jew, is a Jew, &c. These verses assign the reason why the external rite of circumcision can avail so little. God looks upon the heart, and does not regard mere external circumstances. It is not, therefore, mere descent from Abraham, nor connection with the external theocracy or Church, that can secure his favour; but the possession of those internal dispositions which external rites are intended to symbolize", shows us that Professor Hodge saw that physical circumcision and being a physical Jew were “external rites which are intended to symbolize the internal dispositions”... "But he who is inwardly a Jew is really a Jew; and the circumcision of the heart, in the Spirit and not in the letter, is circumcision." Hodge's Epistle to the Romans - p.65 aaron-We can observe by these Hodge comments, his understanding of the precise definition of, and the required qualifications for, being an inward Jew and being a part of the inward Circumcision. Then His analysis of Rom.9:6 is even more interesting: “For they are not all Israel which are of Israel, i. e., ($) all the natural descendants of the patriarch are not the true people of God, to whom alone the promises properly belong. The word Israel may refer either to Jacob or to the people. ($)‘All descended from the patriarch Jacob called Israel, are not the true (or inward) people of God;’ or ($)‘all belonging to the external Israel are not the true (or invisible) Israel;’ i.e., ($)all who are in the visible Church do not belong to the true (or invisible) Church. The sense is the same, but the former explanation is the more natural. In the following verse the apostle distinguishes between the natural (or visible) and the spiritual (or invisible) seed of Abraham, as here he distinguishes between the two classes (the visible class and the invisible class) of the descendants of Israel.” Hodge’s Epistle to the Romans P.305 aaron-The above statement by Professor Hodge is correct in every respect. Nevertheless, we must remember that ALL of God’s covenant peoples commence their journey as a called out institutional part of the visible class, but only a few are then chosen into God’s hidden invisible class. Then remembering that the invisible class always remains an integral part of the visible class—the God established visible institutions of Israel and the Christian Church— Ekklesolia en Ekklesia. But from the comments that Professor Hodge makes in Rom.11:26 and 27, his full understanding of this complex transition, like that of today’s Church, seems somewhat dubious. (y*) "Verse 26. And so all Israel shall be saved, as it is written. Israel, here, from the context, must mean the Jewish people, and all Israel, the whole nation. (?)The Jews, as a people, are now rejected; as a people, they are to be restored. As their rejection, although national, did not include the rejection of every individual; so their restoration, although in like manner national, need not be assumed to include the salvation of every individual Jew. Pas Israel is not therefore to be here understood to mean, all the true (or invisible) people of God, as Augustin, Calvin, and many others explain it;"... "The full accomplishment of the promises, that he should turn away ungodliness from Jacob, contemplated the conversion of the whole nation, as such, to the Lord. We are, of course, bound to receive the apostle's interpretation as correct; and there is the less difficulty in this, as there is nothing in the original passage at all incompatible with it, and as it accords with the nature of God's covenant with his ancient people." Hodge's Epistle to the Romans - p. 374 aaron-*This clear statement made here by Professor Hodge, fully defines one of the problem area that we are trying to unmask. When considering Professor Hodge's understanding of Rom.2:28, 29: That Professor Hodge saw that physical circumcision and being a physical Jew were "external rites which are intended to symbolize the internal dispositions"... "But he who is inwardly a Jew is really a Jew; and the circumcision of the heart, in the Spirit and not in the letter, is circumcision." it is unclear why he has made this radical shift when considering the make-up of visible Israel. If Professor Hodge saw that the visible circumcision and being a visible Jew were "external rites which are intended to symbolize the internal dispositions" of God, why would he not come to the same logical conclusion with respect to visible Israel? That is, seeing physical Israel in the very same context. Visible Israel was in fact a physical visible example that was intended to symbolize God’s hidden invisible disposition: Visible Israel was a visible symbol of the invisible Israel; the hidden congregation; the Israel of God. I believe that Professor Hodge, later on in his statement, did correctly interpret the future hope that is held out for visible Israel—when he “contemplated the conversion of the whole nation”. This conversion /or restoration is, of course, referring to every single one of God’s visible covenant peoples throughout all time—when they are fully restored upon the New Earth as the sheep of Mat.25.
For added clarification, I would like to make a detailed critique of Professor Hodge's exposition on ROMANS XI. 11-36. "As the rejection of the Jews was not total, so neither is it final. They have not so fallen as to be hopelessly prostrated. First, God did not design to cast away his people entirely, but, (1)by their rejection, in the first place, to facilitate the progress of the gospel among the Gentiles, and (2)ultimately to make the conversion of the Gentiles the means of converting the Jews, v. 11. The latter event is in itself desirable and probable." aaron-It is exactly here that some of the Church fathers have apparently misunderstood the Scriptures. To form the conclusion that "the conversion of the Gentiles is the means of the converting of the Jews" is to partially misunderstand the identification of the true (or invisible) peoples of God that are presently being manifested and explained in and through the New Testament Church. It is the means, but only in a certain limited sense: And that, being the complete universality of God's expanded reconciliation. But if we continue to see the historic peoples of God as being represented by the first visible children of Abraham, Isaac, and Jacob, then we fail to recognize the complex changes that God is manifesting for His universal reconciliation. The revealed continuous hereditary thread (the hidden Israel of God) that runs on through and perfectly binds together His whole reconciliation is the evidence of one of those inclusive changes. Which is the very same identified hidden thread that is presently running in and through the New Testament Church of Jesus Christ. The conversion of the Nations is not at all the means for the converting of the Jews, except as it is most clearly explained in Rom.11:28-32. The conversion of the Nations is precisely the same as God’s reconciling of the world. Then it is from these corporate institutional peoples of visible Israel and the visible Christian Church, that God individually translates all those who are elected by God to become inward Jews (Invisible Jews). At the point of individual regeneration, each person, no matter what their prior ethnicity may have been, they could have come from any nationality, including the nations of physical Israel, become a Jew—inwardly and the Circumcision—inwardly according to Rom.2:28, 29. "For he is not a Jew who is one outwardly: neither is that circumcision which is outward in the flesh: BUT HE IS A JEW WHO IS ONE INWARDLY; AND CIRCUMCISION IS THAT OF THE HEART," We can see by this absolute statement, that the basic problem lies in the fact that some interpreters continue to wrongly identify the visible children of Abraham, Isaac, and Jacob, as the invisible historic peoples of God. Remember, that even according to Professor Hodge, the external rites only symbolized the internal dispositions: The visible Jew only symbolized the invisible Jew; As the visible circumcision only symbolized the invisible Circumcision—the Circumcision of the Heart; And just as we have previously concluded that the visible nation called Israel only symbolized the Invisible Israel—the True Congregation of God, entirely consisting of the True Elect of God—which is now, according to Gal.6:16, called "The Israel of God". Now if the invisible children of God are presently identified as Jews, the Circumcision, and the Historic Israel, what can be the basis or even the need to reinstate the physical attributes at some point in the future? I answer this with a resounding—NONE WHAT SO EVER! Remember, physical Israel never ceased to be the God’s established institution of visible Israel.
"1. Because if the rejection of the Jews has been a source of blessing, much more will their restoration be the means of good, verse. 12, 15. (The verses 13, 14, are a passing remark on the motive which influenced the apostle in preaching to the Gentiles.)
2. Because it was included and contemplated in the original election of the Jewish nation. If the root be holy, so are the branches, verse.16.
The breaking off and rejection of SOME of the original branches, and the introduction of others of a different origin, is not inconsistent with this doctrine; and should lead the Gentiles to exercise humility and fear, and not boasting or exultation, verse.17-22." aaron-This is one of the Scripture that best explains the necessary leveling process in God's expanded reconciliation. It is simply showing us the process of incorporation. For the Nations to be introduced into God's program of reconciliation, some very important things had to happen. First, the peoples whom God had established as an example—the visible children of Abraham, had to be dislocated from their former place of preeminence so that the way into His Kingdom could be finally opened to every people, tribe, tongue, and Nation of the world. It was necessary that all peoples be placed on the same level of opportunity: That is, the visible children of Israel had to be placed on a level with the nations, so that the opportunity to be graciously reconciled might be offered to them all equally. This leveling process was clearly accomplished when God, even in the Old Testament, gave the visible seed of Abraham that alien designation of UNCIRCUMCISION. The full accomplishment of these last days was plainly predicted in Jer.9:26b, where God has so clearly told us these necessary facts: "for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart." This is exactly why, that even to this very day, I fully contend that the invisible CIRCUMCISION continues to be the only legitimate Covenant seal and the determining designation for the invisible elect peoples /or priests of God. Then this indispensable principal is applicable throughout both the Old Testament and the New Testament dispensations. Consequently, to be counted as a part of the invisible elect peoples /or priests of God, one must be designated as a part of the CIRCUMCISION. This requirement is openly stated in Phil.3:3 "For we are the CIRCUMCISION, who worship by the Spirit of God, and gory in Christ Jesus, and have no confidence in the flesh:" Now this identification in Phil.3:3 is not a passing remark by Paul, but a necessary reality for entrance into God’s hidden Kingdom.
"As the rejection of the Jews was a punishment of their unbelief, and not the expression of God's ultimate purpose respecting them, it is, as intimated in v.16, more probable that God should restore the Jews, than that he should have called the Gentiles, verses.23, 24." aaron- I will repeat what I have said in other places: The FIRSTFRUIT spoken of here, with this reference that is made to Rom.11:16 "And if the Firstfruit is Holy, so is the lump: and if the Root is Holy, so are the branches." must be viewed in the context of 1Cor.15:23 "But each in his own order: CHRIST THE FIRSTFRUIT; then they that are Christ's, at his coming." Which plainly defines this Firstfruit that is pictured here, as our Lord Jesus Christ. This Holy Firstfruit of Rom.11:16 must also be defined by this analogy that is contained in the second part of this same verse: "AND if the Root is Holy, so are the branches." Here, the Holy Firstfruit and the Holy Root are clearly synonymous and are again describing our very own Root, our Lord Jesus Christ. As sound confirmation, we then find that this very same principle is also confirmed in many other places in Scripture: Rom.15:12 /Isa.11:10 "And again, Isaiah says, There shall be a Root of Jesse, And he that arises to rule over the Nations; On him shall the Nations hope." Rev.5:5 "And one of the elders said unto me, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, has overcome to open the book and the seven seals thereof." Rev.22:16 "I Jesus have sent my angel to testify unto you these things for the churches. I am the Root and the offspring of David, the bright, the morning star."
"This event, thus desirable and probable, God has determined to accomplish, verses. 25, 26. The restoration of the Jews to the privileges of God's people is included in the ancient predictions and promises made respecting them, verses.26, 27." aaron-To understand this portion of Scripture, we must accept the basic themes of these passages at their face value. First, we must understand that the hardening that is pictured here for the visible seed of Abraham is termed "partial". That is, this hardening was directed toward only a part of the physical peoples of Israel, and was never intended to have an affect on them all. We must also understand that the word "Israel" used here in verses 25 and 26, has the exact same meaning for both cases. Both of these verses are referring to the visible corporate peoples of Israel—as the hardness has befallen visible Israel until the fullness of the Gentiles be come in, and then all of visible Israel will be saved /or delivered so as to inherit God’s Kingdom upon the new earth—the sheep of Mat.25. Then we also need to fully understand the complex definition of Israel— Israel in the first place, means the Invisible Sacred Race that is made up of all those individual Jews and non-Jews who have been secretly elected by God Himself—As “they are not all Israel”—the true historic Israel. And Israel here in the second place, means the visible race that is made up of the physical tribes of Jacob—“that are of Israel”.
These complex definitions must be defined in the light and the context of Rom.9:6-8. Now by looking specifically at verse six: "But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel:" we can see that the word "Israel" used here in Rom.9, like the words Jew and Circumcision in Rom.2:28-29, has two distinctly different meanings /or a complex definition. "They are not all Israel, that are of Israel." Any person with little real intellect can plainly recognize the required dual meanings of these simple words—"They are not all ISRAEL that are of ISRAEL." "Now they not all ISRAEL": once again, the first ISRAEL here is simply pointing to God's hidden Sacred race—Invisible Israel, "which are of ISRAEL"—that is to say, those who were physically born into the nation of Israel; Those who are the visible Jews and those who are the visible circumcision. This verse is simply telling us that these natural children would not, because of their physical ethnicity and connection to Abraham’s covenant, be assured of a place in the construct of the hidden Kingdom of God. They, like all of the other peoples, tribes, tongues, and Nations of the world, can obtain this honored place only through the sovereign election of God. It is only through the regenerative power of God that anyone ever becomes a Jew—Inwardly, the Circumcision—with the Invisible Circumcision of the heart, and a part of Israel—the hidden Israel of God.
aaron-Remember, the finished work of redemption specifically comes to all of the elect saints with Christ's return. Ref. 1Pe.1:13 “Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation (apokalupsis) of Jesus Christ.”
"Though now, therefore, they are treated as enemies, they shall hereafter be treated as friends, verse.28." aaron-If the gates of salvation have, within this dispensation of grace, been opened to all peoples, tribes, tongues, and nations, the above statement cannot be true. That is, referring to them as being “treated as enemy” is not precisely correct—remember, “they are beloved for the fathers sake”. God’s grace can now freely flow out to all through Christ's finished redemptive work.
"For the purposes of God do not alter; as his covenant contemplated the restoration of his ancient people, that event cannot fail to come to pass, verse.29." aaron-If Charles Hodge is referring to the restoration of the visible corporate peoples of God into His eternal Kingdom upon the New Earth, I would give him an A+ for his exegesis. But if he is referring to restoring them back to their former state upon this present earth, I would totally disagree and give him a grade of F. If one has a proper understanding of the Book of Romans, then one must also come to recognize the two-fold /or complex character of God’s Abrahamic Covenant of Grace: Its visible character (The Circumcised Flesh Covenant /or The Covenant of Bondage) as well as its invisible character (The Covenant of Promise). Ref.Gal.4:21-26, Gen.17:1-27 Then we must also recognize the distinct difference between His visible peoples and His invisible peoples. As an example, in addition to His visible corporate peoples, God has always been faithfully gathering out His invisible sacred race as well—bringing them together into the hidden Israel of God. These would represent all those Jews and non-Jews who are elected into God’s Covenant of Promise and fully represent the historic Israel.
"The plan of God, therefore, contemplated the calling of the Gentiles, the TEMPORARY rejection and final restoration of the Jews, verses.30-32." aaron-One might say that the whole of the eschatology of Romans is contained in these five sort verses: "As touching the gospel they (visible Israel) are enemies for your sake (you of the Nations): but as touching the ELECTION (Ref. Rom.9:6-29; 11:5-10), they are beloved for the fathers' sake." Now this first verse must be viewed in the context of verses 29-32: For the gifts and the calling of God are not repented of. For as you (who are now being gathered from among the Nations) in time past were disobedient to God, but now have obtained mercy by their (the visible children of Abraham's) disobedience, even so have these (the physical seed of Abraham) also now been disobedient, that by the mercy shown to you (who have been called from among the Nations) they (who were born the seed of Abraham) ALSO MAY NOW OBTAIN MERCY. FOR GOD HAS SHUT UP ALL UNTO DISOBEDIENCE, THAT HE MIGHT HAVE MERCY UPON ALL." Now this last verse is the bottom line of this entire teaching. The whole of the leveling process in God's expanded reconciliation is explained here in the boldest of terms. All of the Nations (Jews and non-Jews alike) have been placed in an equal position of disobedience, that God might, because of the complete sin atonement of our Lord Jesus Christ, have an equal dispensation of mercy upon all the Nations (Jews and non-Jews alike). This is the end of the matter when it comes to God's redemptive plan. The question that must be answered is this—WAS GOD'S ORIGINAL PLAN OF REDEMPTION TO INCLUDE ALL PEOPLES—JEWS AND NON-JEWS ALIKE? AND THE ANSWER TO THIS QUESTION IS A RESOUNDING YES! It was clearly there in the formation of God’s Abrahamic Covenant of Grace. Ref.Gen.17:1-27
"How adorable the wisdom of God manifested in the plan and conduct of the work of redemption! Of him, through him, and to him, are all things; to whom be glory for ever. Amen. Verses.33-36." Hodge's commentary - Epistle to the Romans - p.360
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PART TWOA critique from “JESUS & ISRAEL – One Covenant or Two?”For some additional discussion on this complex subject of identification, I would also present these selected excerpts from a 1995 Eerdman publication “JESUS & ISRAEL-One Covenant or Two?” by David E. Holwerda:
"Nowhere in Romans 11 does the apostle withdraw from unbelieving Jewish Israel the reality of being the people of God or the fact of their election." p.164
aaron-Our problem in understanding the book of Romans, begins with our failure to keep in tension the two-fold character of God’s Covenant of Grace and God’s Covenant peoples. That is, God’s visible dispositions and His coexistent invisible dispositions. We must also recognize the planned transition in God’s reconciliation that was originally predicted in the Abrahamic Covenant of Grace. So what Romans 11 is telling us, and those of Jewish Israel as well, is that the apparent abandonment of Jewish Israel was not to be understood as total: That the removal of Jewish Israel from their former place of preeminence was not to be interpreted as all inclusive. But in all actuality, to follow the mandate of this dispensation of grace, they were simply placed on the same level with the other Nations. This was done so that all peoples, Jews and non-Jews alike, could, because of Jesus’ finished propitiatory work upon the cross, enter into God's Covenants in exactly the same way. Understanding that the one and only way into God’s Covenants, is by God’s free and unmerited grace: And then subsequently entering into the hidden priesthood by God’s elective sovereignty. The book of Romans actually manifests critical insights into the complex understanding of God's Kingdom, God's Covenants, and God's peoples.
"Instead, Paul points to himself and other Jewish Christians as evidence that God has not withdrawn his grace from Jewish Israel." p.164 aaron-This statement is true with respect to debunking even the thought that all of Jewish Israel stumbled or fell. These conditions that affected Jewish Israel were basically termed partial, and were intended to have affected only a part of them for a limited time.
"This remnant is a sign that God is still faithful to his election of Jewish Israel." p.164 aaron-This statement reveals a common inability of some to recognize the difference between the coexistent visible and invisible dispositions of God. Basically, by not recognizing the complex characteristics of these God given names—Jew, Circumcision, and Israel, is to fail to recognize the supernatural characteristics that the elect peoples of God are required to possess: Supernatural characteristics that are mandated for any entrance into God's hidden Kingdom. This saved remnant is no proof at all for the future salvation of Jewish Israel, but the Apostle Paul does make mention of the ELECTION OF THE REMNANT of Jewish Israel with an obvious reference to the fulfillment of Old Testament prophecy: Except the Lord had left us [Jewish Israel] a seed [a remnant], we would have become as Sodom and be like unto Gomorrah. Isa.1:9/Rom.9:29 The question that must be addressed here is this, is ELECTION the single egress from this physical world that would allow us access into an intimate relationship with God? YES!!!
"The remnant signifies to the whole of Israel the essential nature of true Israel and what Israel is always called to be because the Jewish Christian remnant exists as the Israel of God, whose status is based not on works but on grace." p.164 aaron-Here, it would appear that the term REMNANT of Israel is being correctly defined as the desired “essential nature” of the whole of Israel. Yes, the ELECT REMNANT of Jewish Christians that are regenerated do become a PART of the Israel of God: But so does the ELECT REMNANT of Gentile Christians also become part of this same Israel of God. Yet we must keep in mind that with Paul’s reference to “the REMNANT” and “the REST” here in Romans, he is referring strictly to an evident distinction that exists within the Jewish peoples themselves. We must understand that the hidden "Israel of God" that is being spoken of here, has always existed, is universal in character, and is completely invisible.
"For this reason the apostle stresses his own solidarity with Jewish Israel (Romans 11:1). Paul himself is the hopeful sign that God has not rejected his disobedient people because Paul also was in an active state of disobedience when God's grace was given to him." p.164 aaron-I am not sure that I see the value in the comparison that is being made here. Paul's salvation has no more to do with Jewish Israel's salvation than it does with our salvation. Paul's care for Jewish Israel differs not at all from the care that we might have for our own kin, who, because of their rebellion, are out of fellowship with God and in jeopardy of coming under some of His harsh judgments. When God opened wide the door of salvation to all peoples, tribes, tongues, and Nations, it was absolutely necessary that Jewish Israel be removed from their former place of preeminence and placed on a level with these same Nations. Now this occurrence is from that dramatic manifestation of God expanding His reconciliation. Because, to the natural eye, and because of the change in God’s salvation program, one could have come to the conclusion that Jewish Israel had been completely cast off. But what the Apostle Paul is doing within these passages, is, in no uncertain terms, setting that mistaken idea to rest. Ref.1Pe.2:6-8 Then the Apostle Paul, within the book of Romans, is assuring Jewish Israel again and again that they continue have a real opportunity for reconciliation along with the Nations. Paul is trying to get Jewish Israel to understand "that Christ is the end of the law unto righteousness to every one that believes" Rom.10:4. That for all who now enter into God's Covenants—it is by GRACE, GRACE, WONDERFUL GRACE! Yet we are told that the majority of Jewish Israel has been prophetically blinded to this wonderful grace. Ref.Mat.13:10-17, Isa.6:9-10
"Yet this turning to the Gentiles is not an end in itself. It contributes, rather, to God's ultimate intention to save Israel by making Israel jealous. The gathering of the Gentiles does not definitively displace Jewish Israel. Instead it serves God's purpose of achieving Israel's full inclusion." p.166 aaron-The principal problem that comes to the front here yet again, is that same problem of identification. The same basic problems that are being encountered here are also common in many of today’s commentaries. It is that failure on the part of these commentators to achieve that complete understanding concerning the complex identification of God's peoples, and then to be able to correctly discriminate between the two. The difficult thing for us is to be able to see beyond the visible: To force ourselves to look past the natural so as to see the coexistent presence of the Supernatural. To absolutely understand, that the elect peoples of God cannot be determined on the basis of any physical characteristic at all: Because that would wholly subvert the absolute sovereignty of God. To observe the elect peoples of God on the invisible plane is to achieve the ability to observe the larger picture of God’s reconciliation. Then to successfully do this, we must simultaneously include both the visible and invisible in this picture. Keep in mind that God's initial intent was always to include all of the Nations into His complex Abrahamic Covenant of Grace—Jews and non-Jews alike.
"Steeped on Old Testament promises, the apostle cannot imagine that the eschatological completion of God's plan of salvation would not include the eschatological fullness of Israel." p.166 aaron-God's plan of salvation does "include the eschatological fullness of Israel". But the important thing for us to understand here, is the complex character of this Israel and the absolute identifying characteristics of the peoples who make up this complex Israel. First, we must see this Israel that is generally being discussed here as INVISIBLE: It is THE CITY OF GOD, THE HOLY JERUSALEM, that is the residence of God Himself. Secondly, we must understand that the identifying characteristics of the peoples who make up this ISRAEL—this INVISIBLE ISRAEL are JEWS—THE HIDDEN JEWS and THE CIRCUMCISION—THE HIDDEN CIRCUMCISION OF THE HEART. Third, we must also understand the continuous coexistence of the visible Israel as an institutional part of God’s corporate peoples. And then according to promise, we see visible Israel’s full inclusion in God’s redemptive plan as well. Ref.Rom.11:25-26
"Thus the apostle teaches that God has not yet closed the book on unbelieving Jewish Israel because he still anticipates their full inclusion, an event analogous to resurrection from the dead (Romans 11:12, 14f.) The door is still open to the future salvation of Jewish Israel in spite of the present judgment of hardening because of unbelief. Amazingly, God's hardening of his disobedient people is not his negation of their election." p.166 aaron-I do not believe that verse 14 supports this idea of "full inclusion" for Jewish Israel. What verse 14 is telling us, is that the Apostle Paul had a deep desire to "provoke to jealousy them that are my flesh, and MAY SAVE SOME OF THEM." As true as it might be, this verse does not even begin to suggest the full inclusion of Jewish Israel—that comes later on in verses 25 and 26. This verse is explaining some of the misunderstandings that have evolved out from this dispensation of grace: Out from our general failure to recognize and then discriminate between the complexities of these visible and invisible entities. It is difficult for us one-dimensional human beings to conceive that both the visible and the invisible can actually exist simultaneously in God's program of reconciliation, but they obviously do! Thus, I do not believe that God has any plan, now, or in the future of this dispensation, to revert back to the physical—to the reestablishment of His visible dispositions. Now with respect to this "salvation of Jewish Israel", I ask this question—"What would be the basis for this salvation of Jewish Israel?" Was not the cross of Christ sufficient to accomplish the whole of God’s plan? Ref.Jn.3:16 From my take on Dr. Holwerda’s suggested understanding, which seems very close to some aspects of premillennialism, it would seem that it was not.
"How can the apostle hold in tension two realities that appear on the surface to be contradictory, namely, hardening and election?" p.166 aaron-Simply because these realities are contradictory terms with a commonality. "Hardening" reflects the severity of God sovereignty, and "election" reflects the graciousness of God's sovereignty. The unfortunate reality in today’s Church is that most of these commentators are inaccurately equating “hardening” with being eternally lost, which is not the case at all. We must know with absolute certainty that from time and eternity God alone has chosen each and every INDIVIDUAL who has ever entered into His hidden Kingdom. God is the Sovereign Potter and His corporate peoples are the clay. But at the same time, we must not summarily exclude from salvation all of those whom God has CALLED to be a part of His visible institutions. Ref.Mat.20:14-16, 2Tim.2:19-21 We all tend to see things in almost a singular way. That is, we associate SALVATION as belonging only to those whom God has elected into His Holy Priesthood. But I believe that when we follow the example set down by God for His first peoples Israel, that the many who are CALLED into the institution of the Christian Church will also receive God’s justifying grace along with the few priests who are being selectively CHOSEN into His hidden priesthood and Kingdom. Only God can make the final determination!
"Part of our difficulty in grasping what the apostle is saying stems from our predominantly individualistic modes of thought. We tend to assume that benefits and blessings are received solely on the basis of individual worth, action, or merit. Perhaps we are beginning to understand today that individuals do not stand alone but are shaped, blessed, and even judged on the basis of an entire network of essential relationships to others, both family and nation. The strength and reality of the corporate relationships that define who we are as individuals is beginning to modify our traditional individualism. Such corporate relationships are the basis of Paul’s eschatological hope for Israel. He sees a relationship between the present harvest of believers among Jewish Israel and his eschatological hope for the future of Jewish Israel. The believing remnant constitutes the first fruits dedicated to the Lord and represent the entire "lump of dough" or the entire harvest (cf. Numbers 15:17-21)." pp.166, 167 "so the remnant of Jewish Israel represents and assumes the eschatological salvation of Jewish Israel." p.167 aaron-No, the remnant of Jewish Israel does not "represent and assume the eschatological salvation of Jewish Israel"! The remnant of Jewish Israel is precisely that—the collective REMNANT of Jewish Israel who have been elected into God’s invisible Covenant of Promise—the hidden Israel of God. Nevertheless, we must consider the REMNANT who make-up a part of the hidden Israel of God and the REST who make-up Israel’s institutional corporate peoples of God as defining the whole of Israel that will ultimately be rescued by God. Then with these facts in view, we must have the ability to transfer that same “REMNANT and the REST” scenario over to the CALLED and the CHOSEN within the institution of the Christian Church.
"In addition, Paul's eschatological hope is rooted in Abraham and the patriarchs of Israel. Because of God's election they form the root of the olive tree of Israel, and their consecration to God—their holiness—means that the branches have the same character of holiness, being consecrated to God (Romans 11:16). Thus for Paul blessings remain a future possibility for hardened Israel because of the corporate relationship to those who have received God's grace. Disobedience need not cancel future hope rooted in God's electing grace." p.167 aaron-This portion of Dr. Holwerda’s exposition has, within it, a great deal of misappropriation of fact. Those things that clearly belong to JESUS have been given to "Abraham and the patriarchs of Israel". I would present this portion "Paul's eschatological hope is ROOTED in Abraham... Because of God's election they form the ROOT of the olive tree of Israel," as an example of this misappropriation. According to Mat.3:10, this natural root that is favored here by Dr. Holwerda is subjected to the ax. To attain a correct understanding here, I would still contend that we must leave the visible /or the natural and simultaneously move our thoughts on to the invisible /or the Supernatural. It is because this verse stipulates "life from the dead" that we should look beyond the natural toward the supernatural: just as we are presently attempting to discus the same. Remember, according to 1Cor.15:22, 23 "CHRIST IS THE FIRSTFRUIT": According to Rom.15:12 JESUS IS THE ROOT OF JESSE: And according to Rev.5:5 and Rev.22:16 JESUS IS THE ROOT OF DAVID. All of these examples fit the SUPERNATURAL prerequisite that this portion of Romans demands from us.
Footnote 22. p.167 “For example, Ridderbos argues against interpreting "first fruits" as a reference to Jewish Christians on the ground that the parallelism in v.16 suggest that the two parallel lines refer to the same reality [Ana de Romeinen, p. 257].” aaron-I would have to believe that Professor Ridderbos would also identify this "same reality" as our Lord Jesus Christ.
"The metaphor of the olive tree becomes a summary statement of all that Paul has been saying. The olive tree exists only because God chose to plant Israel in the midst of the nations. Because of unbelief among those who are Jewish Israel, Gentiles are grafted into the olive tree to share in the privileges that God gave to Israel. Gentile Christians become part of the olive tree, a part of the Israel whom God elected." p.167 aaron-Now let’s take some extra time here to identify these Gentiles after these “Gentiles are grafted into the olive tree and to share in the privileges that God gave to Israel—When the Gentile Christians become part of the olive tree and a part of the Israel whom God elected.” Now we can correctly see the Gentile Christians, after being grafted into this Blessed Olive Tree, becoming part of the Olive Tree and a part of the Israel whom God elected. It becomes evident to the reader, that we must understand that this indissoluble "Israel whom God elected" would now, according to Dr. Holwerda, consist of Jews and Gentiles indistinguishably combined together. Once these branches are grafted into this Blessed Trunk, it matters not what their origin may have been, they would look exactly like all of the other branches—a part of God’s holy Israel; the invisible Israel of God. Dr. Holwerda’s view is in fact the very same view that is generally associated with Augustine, Calvin and others.
B. John Calvin's theory "All Israel" refers to the total number of the elect throughout history, all those who are ultimately saved, both Jews and Gentiles. In his Commentary on this passage Calvin expresses himself as follows: "I extend the word ISRAEL to all the people of God, according to this meaning: when the Gentiles shall come in, the Jews also will return from their defection to the obedience of faith, and thus will be completed the salvation of the whole Israel of God, which must be gathered from both..." ROMANS - Hendriksen - p.380 aaron-To become part of the olive tree and to become part of this hidden Israel, must mean that all distinction would disappear altogether from these alien branches. Once the engrafting was complete, these alien branches would, in all reality, look, act, and exist exactly like all of the other branches within their new existence; Identical to the natural branches that they had become like. They would be JEWS—INWARD JEWS, and part of the CIRCUMCISION—INWARD CIRCUMCISION OF THE HEART [Rom.2:29; Phil.3:3]: and an absolute part of ISRAEL—THE HIDDEN ISRAEL OF GOD [Rom.9:6; 11:25-32; Gal.6:16]. But yet, we must understand that the “all Israel” of Rom.11:26 does not in any way represent the REMNANT hidden Israel of God, but factually represent the REST—the whole corporate peoples of God; which is inclusive of all of the institutional visible corporate Israel and all of the institutional visible corporate Christian Church. These must represent all of the combined visible corporate covenant peoples of God—the resurrected sheep of Mat.25.
"In that sense the salvation of "all Israel" is already under way. Yet, as we have said, the dynamic of Paul's argument points to the fullness of Israel as an eschatological reality that will exist without the mark of hardening that now characterizes Israel's existence and divides Jewish Israel into the remnant and the rest.34 p.174 aaron-Yes, the salvation of "all Israel" is already under way. And yes, Paul's argument points to the fullness of Israel as an eschatological reality that will exist without the mark of hardening. The only reason we perceive that there is an evidence of hardening in Israel, is because we still have our eyes and our minds fixed on the natural—the physical—the visible. I would tell you that there is no hardening at all in the true Israel: No, not even the appearance of any hardening in the hidden Israel of God. The whole of God’s salvation, whether visible or invisible, is completely facilitated by grace, grace, wonderful grace—that is all based completely on Christ’s propitiation.
(Footnote) 34. “John Stek's position (To the Jew First: An Exegetical examination of a New Testament Theme [Grand Rapids: Board of Home Missions of the Christian Reformed Church, 1973], pp.168-258) is in many respects similar to mine but with one significant exception. Stek also believes that "all Israel" does not refer to the elect of all ages. However true that may be theologically, it does not fit the context, which speaks of Israel as the seed of Jacob (Romans 9). However, because of the mutual interdependence of Jew and Gentile in salvation history, Stek does not believe that Paul's view "requires a final epoch in which the mass of Israel shall be turned to the Lord" (p.252). MY FOCUS ON THE FULLNESS OF THE GENTILES AS THE ESCHATOLOGICAL LIMIT ON THE HARDENING OF ISRAEL IMPLIES A SUBSEQUENT SIGNIFICANT CONVERSION OF ISRAEL.” p.174 aaron-THE FULLNESS OF THE NATIONS IS A SPECIFIC POINT IN GOD'S ESCHATOLOGICAL TIME TABLE, WHICH WILL BE MANIFESTED IN THE CONSUMMATION OF ISRAEL'S SALVATION; INVISIBLE ISRAEL—THE HIDDEN ISRAEL OF GOD. "THE HIDDEN ISRAEL OF GOD" [THE INVISIBLE KINGDOM], is, in all reality, non-existent (fragmented) until the full measure of the NATIONS has been brought in. But as soon as the full measure of the Nations has been brought in: That is, the Jewish remnant and the non-Jewish remnant are brought together into God's hidden Kingdom, does the pre-Armageddon resurrection and gathering occur and the Israel of God become a complete entity within the Body of Christ. Even though this view of Calvin and Ridderbos is mistakenly looking only at the invisible dispositions of God, we must not let ourselves overlook the probable fulfillment of the planting of God’s visible corporate peoples within the forthcoming New Earth environment—where they are to inherit the Kingdom prepared for them; “and so all Israel will be saved”—the resurrected sheep of Mat:25.
"Paul's prophetic insight reaches from the time of his own preaching mission to the culmination of God's plan of salvation. While the ‘now’ points to a process of redemption already under way, it cannot be used to restrict Paul's vision to the present moment. There is an eschatological fullness of both the Gentile world and Jewish Israel that awaits consummation.35" pp.174, 175
(Footnote 35. “Because Paul does not declare that after the fullness of the Gentiles has come in, then all Israel will be saved, Ridderbos refuses to interpret this as a future conversion of Israel. He prefers the language of the salvation of Israel, but does say that "Israel as a nation will not again exhibit the image of the people of God before the Gentiles, too, have brought their full portion into it." Ridderbos criticizes G.C.Berkouwer who, in The Return of Christ, argues that Paul is simply concerned with the Israel of his day. Although the process of the mystery is already opening up in the present, Ridderbos argues that one should not overlook the future element in Paul's pronouncements, the fullness "as a not yet fulfilled eschatological, or if one will, apocalyptic reality, whereby the question of whether more or less `near at hand' plays no special part." H.N.Ridderbos, Paul: An Outline of His Theology, p.35, 71.” aaron-“Ridderbos refuses to interpret this as a future conversion of Israel. He prefers the language of the salvation of Israel”. Could Professor Ridderbos be viewing National Israel’s future hope on the promises of Romans that are supported in Ezek.34:1-31, 36:1-38, and 37:15-28? ~~~~~~~~~~~~~~~~~~~~~~~~~~
PART THREEA review of Abraham’s Covenants with Godaaron-THIS misunderstanding respecting the absolute transition in God's program of reconciliation and the manifested complex characteristics of God’s Covenants and of God’s peoples, is the major cause for the many who have mistakenly taken up the premillennial /Postmillennial eschatological banners. And by this interpretative error, they are doing great injury to the truth of God. One incorrect teaching of Premillennialism is their promotion of a time for salvation subsequent to the resurrection and gathering of the Elect Israel of God. There is absolutely no room in the Church today for this grievous error, and I find it extremely difficult to understand why there is not more vocal opposition to these erroneous postulations. It can only be that there is a great vacuum in our current understanding.
The absolute inclusion that is evident in this transitional Gospel is clearly seen in Romans iv. and specifically in verses 23 and 24: "Now it was not written for his (Abraham's) sake alone, that it was reckoned unto him; but for our sake (we of the Church) ALSO, unto whom it shall be reckoned, who believe on Him (God) that raised Jesus from the dead, who was delivered up for our trespasses, and was raised for our justification." The Gospel message as we know it, was the basic thesis of the original Covenant of Grace that God first established with father Abraham—the Everlasting Covenant of Grace: "And he (Abraham) believed in Jehovah; and He reckoned it to him (Abraham) for righteousness." Gen.15:6 /Rom.4:3
aaron-What is most disheartening for me, is that there seems to be a slight misunderstanding among many of the reformation theologians over this very same issue. I continue to believe that this problem would be greatly simplified if we had this proper understanding of the precise identification of the members of the invisible Congregation that is hidden within the coexistent visible Congregation. That is, understanding the hidden identification of God's invisible historic peoples as Israel corporately, as the Circumcision collectively, and as Jews individually. Now this is not something completely new because these identifications were originally manifested for us in God’s first peoples Israel. But because of the mass confusion within the many segments of today’s Church, its coexistent visible and invisible characteristics are now surly new to our understanding. Now if "Jesus is the same yesterday, today, and forever." (Heb.13:8), then we must consider the finality of those things established and accomplished by God in the same perspective. Then it would seem that the absolute of this portion of our understanding of these complexities is most allusive. What I am saying here, is that this complicated area involving these complex characteristics of God’s covenants and God’s peoples is the nucleus of our whole discussion. When God made covenant with Abraham, it was established as an Everlasting Covenant and it was intended to encompass all peoples and all time. We must understand that this same Everlasting Covenant was also intended to be effectual for all peoples as well. So we can plainly state that even at the first—God's covenant was universally eternal. God's covenant is the same yesterday, today, and forever. Just as important to our understanding, is the fact that God's people are also the same yesterday, today, and forever. Remember well what I have said--"the complex identification of the people of God is the nucleus of this whole discussion." That God's invisible elect peoples /or priests are now, always have been, and will always be—historic Israel corporately and Jews and the Circumcision individually and collectively. The circumcision that Abraham received in the flesh [Ref.Gen.17:1-27], was, as we are told in Rom.4:11, only "the sign of circumcision"; a visible sign that was symbolically pointing to something that was previously hidden from our understanding—pointing to the invisible Circumcision of the heart that Abraham had received in his initial encounter with God. Now this invisible circumcision was, by design, the actual seal of the righteousness of the faith which he (Abraham) had being yet uncircumcised. But even though Abraham obtained his invisible circumcision while he was yet in uncircumcision, he was still obedient to God’s later command by circumcising himself and all of the males of his household as their initiation into Covenant with God. Because of the present shortsightedness when it comes to God’s Covenants with Abraham, it has not been possible for us to fully understand how the grace of God can possibly flow through any willful act of man. This is speaking about God’s grace flowing out through our obedient application of God’s commanded initiatory rites of circumcision and baptism upon our helpless infant offspring. Nevertheless, it is the absolute sovereignty of God, which demands that grace, completely free and unmerited, flows only from the throne of God and not from the wisdom of man. So if God says that there is efficacy in our act of obedience with these initiatory rites, you can absolutely count on that promise. As was stated earlier—the physical circumcision that Abraham received was an external example of an internal condition, which God had established as the seal of His hidden Covenant of Promise with all mankind: It was a visible example of an invisible condition. I would remind you that without the visual symbols, speaking again of physical circumcision and physical baptism as well, the natural man could have no dimensional understanding of these supernatural acts of God at all.
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PART FOURA critique from "PAUL - An Outline of His Theology"aaron-I have now come to understand that one of the primary causes for this confusion that we are experiencing within today’s Church, is partly the result of the amalgamation of these physical and Spiritual principles: The amalgamation of the visible and the invisible. I would hope that a detailed explanation of this misunderstanding might be gleaned from the following Ridderbos excerpts and critique:
Excerpts from "PAUL - An Outline of His Theology" Herman Ridderbos: "CHAPTER VIII, THE CHURCH AS THE PEOPLE OF GOD" p.327 "Section 53. TWO PRINCIPAL ASPECTS" "This central and integral significance which Paul ascribes to the Church in all his proclamation of redemption appears especially from the two principal points of view from which he considers the Church: (1$$) in the first place, THE CHURCH IS THE CONTINUATION AND FULFILLMENT OF THE HISTORIC PEOPLE OF GOD THAT IN ABRAHAM GOD CHOSE TO HIMSELF FROM ALL PEOPLES AND TO WHICH HE BOUND HIMSELF BY MAKING THE COVENANT AND PROMISES. In this Paul associates himself with the general view of the Church as it is to be found in the whole of the New Testament, although in his epistles he provides his own thorough elaboration of it. (2) In the second place, he gives his own form of expression to the real being and character of the Church when he speaks of it as the body of Christ."
"Because of the volume of material we shall distribute it over various chapters, and devote the first of them exclusively to a discussion of THE CHURCH AS THE REDEMPTIVE HISTORICAL PEOPLE OF GOD." ($)
Professor Ridderbos, on pp.331 and 332, hits the crux of the problem with certain accuracy: "From all this the significance of this designation of THE CHRISTIAN CHURCH in Paul can also be clearly seen: as the communion of the `saints' ($) it IS THE TRUE PEOPLE OF GOD, THE ESCHATOLOGICAL ISRAEL, which may apply to itself the promises of God because of the salvation that has appeared in Christ. (1) On the one hand the Church is in this way identified with Israel as the people of God;
(2) On the other hand, however, ($$) it is thereby distinguished from empirical Israel." aaron-What we have here, is a brief description of the very heart of much of today’s confusion. On the one hand the Church is not only identified with Israel, the Church is identified as God's people Israel. Which, if isolated, could be a form of replacement theology. Then on the other hand, the historical Israel which the Church has been associated with and identified as, is distinguished from empirical /or national /or physical Israel. We must not loose sight of these two distinctively different Israel’s that Professor Ridderbos has identified for us. This is precisely the same as we have previously determined—that Israel does in fact have a complex definition: The invisible Israel that is always coexistent within the visible Israel—Ekklesolia en Ekklesia.
pp.333, 334 ($$) "Section 56. THE NEW COVENANT. UNIVERSAL AND PARTICULAR The significance of THE CHURCH - which has repeatedly come to light in the foregoing - as THE CONTINUATION OF ISRAEL, as THE ELECT, CALLED, HOLY PEOPLE OF GOD, ought now to be defined further according to its content and essence. We have already seen in the analysis of these various designations that this CONTINUATION is no simple matter. (1) On the one hand, in a positive sense it presupposes that the Church springs from, is born out of Israel; (2) On the other hand, the Church takes the place of Israel as the historical people of God. This means a new definition of the people of God, and likewise a new concept of Israel.
The question is how one is conceived of this redemptive-historical transition,
(1) on the one hand with regard to the historical Israel of the Old Testament that God has chosen to Himself and to which He has given His promise, (2) on the other hand with regard to unbelieving Israel that has rejected Christ and thus placed itself outside the fulfillment of the divine promises to Abraham and his descendants." aaron-Professor Ridderbos, in the above statement, has once again defined TWO distinctly different ISRAELS. 1. The historical Israel of the Old Testament, chosen by God: The Israel that the Church (/or more correctly when speaking about Historic Israel—the invisible Church) is most assuredly a continuation of. 2. Unbelieving Israel, the Israel outside of God's promises: The Israel that is Israel only in the physical or visible sense—empirical Israel. Although I am not sure that a new definition of the people of God is really necessary, but a clearer understanding of these complex concepts of Israel are imperative. Since the invisible Church as we know it is a participant in Historical Israel, we must assume that God's redemptive plan is surly on track and on schedule. But the thing that is generally overlooked here, is our need to define the institutional Church in the exact same complex way as the Scriptures are defining Israel. That is, that both Israel and the Christian Church have a visible characteristic and invisible characteristic that are always coexistent within each of these God established visible institutions.
When the apostle Paul makes the statement as he did in Rom.2:28,29 "For he is not a Jew who is one outwardly, nor is that Circumcision which is outward in the flesh;" I am not sure of the significance that most people place on this Scripture. This verse is making an absolute statement about an evident change in how God is identifying His people. God is saying that He will no longer use just the Old Testament criterion for the purpose of identifying His people, but is about to manifest a complex criterion out from His New Covenant revelation: "but he is a Jew who is one inwardly, and Circumcision is that of the heart, in the Spirit, and not in the letter; whose praise is not of men but from God." Nevertheless, we must never conclude that the visible Jew is no longer a Jew. That would surly contradict the whole natural order of things. We can then see the thoroughness of God more clearly in Rom.9:6 "But it is not that the word of God has taken no effect, for they are not all Israel who are of Israel". Once again, these verses are necessary because of the manifested changes in the dynamics of God's reconciliation. When God expanded His salvation program under the economy of the New Covenant in fulfillment of His promise to Abraham, the dramatic clarification in the criterion from the Old Testament must also include God’s first peoples Israel. If the old economy Jews were exempted in part and the old economy Circumcision were also exempted in part, then we can naturally conclude that all of those who were a part of visible Israel under the old economy would not automatically become a part of the revealed hidden Israel of God under the new economy. Then there is an added problem that immediately confronts us—It is in understanding the present station of visible Israel with respect to God’s New Covenant of Grace: The consummation of the Abrahamic Covenant of Grace, and the revelation of visible Israel’s coexistent component—invisible Israel.
pp.336,337 ($) Professor Ridderbos, with respect to |