The Lord Jesus revealed two distinct lines of truth. In the first, He presented Himself as Israel’s Messiah and called upon that nation for their long-predicted national repentance, in which He also declared the character of His earthy kingdom rule (Millennium—NC), and Himself as the Fulfiller of the great Messianic purposes (of which the Messianic ministry is over and all must now come to Jesus as the Lord and not the deliverer from earthly troubles—NC). At that time He said of Himself, “I am not sent but unto the lost sheep of the house of Israel” (Mat 15:24). In sending out His disciples He commanded them, saying, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go to the lost sheep of the house of Israel” (Mat 10:5, 6).
In the second, when Israel’s rejection of Him became apparent, He began to speak of His departure and Second Advent, and of a hitherto unannounced age which should intervene in which the Gospel should be preached in all the world to Jew and Gentile alike, and His disciples whose messages has before been restricted to Israel alone, were then commissioned to declare the glad tidings to every creature. A slight comparison of His farewell address to Israel— “. . . hated of all nations” (Mat 23:37; 24:9; 25:46), and with His farewell word to those who had believed on Him to the saving of their souls (Jn 13:1-17:26) will disclose the most evident distinctions between Israel and the Church. Such contrasts could be drawn from the Gospels almost indefinitely, and without these distinctions in mind only perplexity can characterize the one who reads with attention.
In His death and resurrection the same two different objectives are discernible. To Israel His death was a stumbling block (1Co 1:23), nor was His death any part of His office as King over Israel (Christ’s death will not be applied to Israel’s deliverance, most of them not believing in Him—NC)—“Long live the King!” Yet in His death Israel had her share to the extent that He dealt finally with the sins committed aforetime, which sin had been only covered (but not taken away—NC) according to the provisions of the Old Testament atonement (Ro 3:25 - for the Jews who believed in God, the punishment of their sins were overlooked through “shadows” of Christ’s Blood in the antitype of animal sacrifices, which provided forgiveness - Num 15:24-26, hence—“through the forbearance of God”—NC).
By His death the way was prepared for any individual Jew to be saved through faith in Him; and by His death a sufficient ground was secured whereon God will yet “take away” the sins of that nation at a time when “all Israel shall be saved” (sins covered and forgiven, but not taken away, until they see Him - Heb 10:4; removing sin has to do with the inability of the old man not having “dominion” over a soul - Ro 6:14; sin not having dominion doesn’t mean the sin is gone but that it can no longer cause you to want to sin, for as long as we have the sin-source – “the old man,” we will still sin, but now it’s never our desire to sin - Ro 7:17, 20, which means everything because this is where God wants us and He keeps us there - Phl 2:13—NC). However, the nation Israel sustains no relation to the resurrection of Christ other than that which David foresaw, namely, that if Christ died He must be raised again from the dead in order that He might sit on David’s throne (Ps 16:10; Acts2:25-31). Over against that, it is revealed that Christ loved the Church and gave Himself for it (Eph 5:25-27), and that His resurrection is the beginning of the New Creation of God, which includes the many sons whom He is bringing into glory (Heb 2:10).
In that New Creation relationship the believer is in the ascended Christ and He is in the believer (Jhn 14:20). This twofold unity establishes an identity of relationship which surpasses all human understanding. It is even likened by Christ to the unity which exists between the Persons of the Godhead (Jn 17:21-23 – Christians are the most important beings after the Trinity—NC). By the baptism of the Spirit (Mat 3:11), wrought, as it is for everyone when one believes (1Co 12:13), the saved one is joined to the Lord (1Co 6:17; Gal 3:27). By that union with the resurrected Christ he is made a partaker of His resurrection Life (Col 1:27), is translated out of the power of darkness into the kingdom of His dear Son (Col 1:13), is crucified, dead and buried with Christ, and is raised to walk in newness of Life (Rom 6:2-4; Col 3:1), is now seated with Christ in heaven (Eph 2:6), is now a citizen of heaven (Phl 3:20), is forgiven all trespasses (Col 2:13), is justified (Rom 5:1), and blessed with every “spiritual blessings in heavenly places in Christ” (Eph 1:3).
This vast body of truth, which is but slightly indicated here, is not found in the Old Testament, nor are the Old Testament saints ever said to be related thus to the resurrected Christ (must believe in Christ before seeing Him—NC). It is impossible for these great disclosures to be fitted into a theological system which does not distinguish the heavenly character of the Church as in contrast to the earthly (new earth—NC) character of Israel.
—L S Chafer
MJS daily devotional excerpt for May 17
“There is a great difference between a foe, and; defeated foe. A conquered enemy can be put to valuable use in the hands of the victor, and that is exactly what God is doing with that old serpent. Satan is allowed to sift, and try the believer; he is used of God as a winnowing machine to clear away the chaff in us.” –MJS
“The story of Job shows clearly that it is God who sets the limit to the extent of the devil’s activities and power. From the human viewpoint the Cross looks like a colossal failure. In it the victory of the power of evil seemed complete. But ‘the weakness of God is stronger than men’ or the enemy, and by the power of weakness having ‘spoiled principalities and powers, He made a show of them openly, triumphing over them in it’ (Col. 2:15).” –C J McNight
“Satan, as it were, is God’s scavenger, and all he can do is to remove out of your life those things that mar your joy, your growth, and your service.” –MJS
In the second, when Israel’s rejection of Him became apparent, He began to speak of His departure and Second Advent, and of a hitherto unannounced age which should intervene in which the Gospel should be preached in all the world to Jew and Gentile alike, and His disciples whose messages has before been restricted to Israel alone, were then commissioned to declare the glad tidings to every creature. A slight comparison of His farewell address to Israel— “. . . hated of all nations” (Mat 23:37; 24:9; 25:46), and with His farewell word to those who had believed on Him to the saving of their souls (Jn 13:1-17:26) will disclose the most evident distinctions between Israel and the Church. Such contrasts could be drawn from the Gospels almost indefinitely, and without these distinctions in mind only perplexity can characterize the one who reads with attention.
In His death and resurrection the same two different objectives are discernible. To Israel His death was a stumbling block (1Co 1:23), nor was His death any part of His office as King over Israel (Christ’s death will not be applied to Israel’s deliverance, most of them not believing in Him—NC)—“Long live the King!” Yet in His death Israel had her share to the extent that He dealt finally with the sins committed aforetime, which sin had been only covered (but not taken away—NC) according to the provisions of the Old Testament atonement (Ro 3:25 - for the Jews who believed in God, the punishment of their sins were overlooked through “shadows” of Christ’s Blood in the antitype of animal sacrifices, which provided forgiveness - Num 15:24-26, hence—“through the forbearance of God”—NC).
By His death the way was prepared for any individual Jew to be saved through faith in Him; and by His death a sufficient ground was secured whereon God will yet “take away” the sins of that nation at a time when “all Israel shall be saved” (sins covered and forgiven, but not taken away, until they see Him - Heb 10:4; removing sin has to do with the inability of the old man not having “dominion” over a soul - Ro 6:14; sin not having dominion doesn’t mean the sin is gone but that it can no longer cause you to want to sin, for as long as we have the sin-source – “the old man,” we will still sin, but now it’s never our desire to sin - Ro 7:17, 20, which means everything because this is where God wants us and He keeps us there - Phl 2:13—NC). However, the nation Israel sustains no relation to the resurrection of Christ other than that which David foresaw, namely, that if Christ died He must be raised again from the dead in order that He might sit on David’s throne (Ps 16:10; Acts2:25-31). Over against that, it is revealed that Christ loved the Church and gave Himself for it (Eph 5:25-27), and that His resurrection is the beginning of the New Creation of God, which includes the many sons whom He is bringing into glory (Heb 2:10).
In that New Creation relationship the believer is in the ascended Christ and He is in the believer (Jhn 14:20). This twofold unity establishes an identity of relationship which surpasses all human understanding. It is even likened by Christ to the unity which exists between the Persons of the Godhead (Jn 17:21-23 – Christians are the most important beings after the Trinity—NC). By the baptism of the Spirit (Mat 3:11), wrought, as it is for everyone when one believes (1Co 12:13), the saved one is joined to the Lord (1Co 6:17; Gal 3:27). By that union with the resurrected Christ he is made a partaker of His resurrection Life (Col 1:27), is translated out of the power of darkness into the kingdom of His dear Son (Col 1:13), is crucified, dead and buried with Christ, and is raised to walk in newness of Life (Rom 6:2-4; Col 3:1), is now seated with Christ in heaven (Eph 2:6), is now a citizen of heaven (Phl 3:20), is forgiven all trespasses (Col 2:13), is justified (Rom 5:1), and blessed with every “spiritual blessings in heavenly places in Christ” (Eph 1:3).
This vast body of truth, which is but slightly indicated here, is not found in the Old Testament, nor are the Old Testament saints ever said to be related thus to the resurrected Christ (must believe in Christ before seeing Him—NC). It is impossible for these great disclosures to be fitted into a theological system which does not distinguish the heavenly character of the Church as in contrast to the earthly (new earth—NC) character of Israel.
—L S Chafer
MJS daily devotional excerpt for May 17
“There is a great difference between a foe, and; defeated foe. A conquered enemy can be put to valuable use in the hands of the victor, and that is exactly what God is doing with that old serpent. Satan is allowed to sift, and try the believer; he is used of God as a winnowing machine to clear away the chaff in us.” –MJS
“The story of Job shows clearly that it is God who sets the limit to the extent of the devil’s activities and power. From the human viewpoint the Cross looks like a colossal failure. In it the victory of the power of evil seemed complete. But ‘the weakness of God is stronger than men’ or the enemy, and by the power of weakness having ‘spoiled principalities and powers, He made a show of them openly, triumphing over them in it’ (Col. 2:15).” –C J McNight
“Satan, as it were, is God’s scavenger, and all he can do is to remove out of your life those things that mar your joy, your growth, and your service.” –MJS