[SIZE=10pt]I believe there is a significant advantage for one to know and understanding the difference in God’s separate dispensations concerning His people Israel, and His children the Church (all believers in Christ, which separates the people and children), because it is through both eras that He worked to bring man into fellowship with Himself and His Son. The first dispensation was Israel’s “schoolmaster,” to bring them “unto Christ”; the present dispensation finds them “no longer under a schoolmaster,” and are joined with the Gentile world resulting in being “all the children of God by faith in Christ Jesus” (Gal 3:24-26).[/SIZE]
[SIZE=10pt]The importance of differentiating between Israel and the Church is to reveal the final status God has planned for each (Israel and the Church). Though Bible doctrine related to this distinction in the coming eschatological period is "nonessential" (teachings not related to receiving salvation), it is nonetheless advantageous (as all nonessential doctrine is) for spiritual growth.[/SIZE]
[SIZE=10pt]It is my belief that those who remain among the nation of Israel will be saved during the end times (Rom 11:26) and that they (non-Messianic Jews) have been and will remain distinct from the Church, even in the eternal state.[/SIZE]
[SIZE=10pt]NC[/SIZE]
In the first place, Judaism was a religion, a systematic trial of man; as Moses said, at the time of the giving of the Law, “God is come to prove you” (Ex 20:20). Christianity affirms this trial over, the sentence of the law given—“none righteousness, no, not one”; the Cross, the judgment of the world more full still; “the carnal mind” as enmity against God. Christianity thus begins in the soul as a true repentance, an acceptance of God’s righteous judgment against him, the end of all hope of betterment for him, save in a new life and nature from God: he must be born again.
The characteristic of Judaism was an unrent veil: man at a distance from God, who dwelt is the thick darkness (Ex 20:21; 1King 8:12) unapproachable (Lev 21:17), unknown. Christianity declares the veil rent in love and righteousness—rent by the Cross of Christ, and a way of access thus to God, revealed in the Lord Jesus. “By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Heb 10:20).
Judaism, with its many constantly repeated offerings could not make the “conscience perfect” (Heb 9:9). The law was efficacious to condemn (Gal 3:10—NC), but not to justify; and its forgiveness, needing again and again to be renewed, spoke only of the “forbearance of God” (Rom 3:25), gave no place of assured rest and acceptance with Him. “Who, for fear of death, were all their lifetime subject to bondage” (Heb 2:15). In Christ, by one offering are perfected forever those who are sanctified; the worshiper once purged has no more conscience of sin; and the righteousness of God justifies the ungodly, who believe in the Lord Jesus Christ.
Judaism left, therefore, the people of God confounded with the world—necessarily, as giving no full assurance to any. No cry of “Abba, Father,” therefore was known—no spirit of son-ship. Christianity separates its justified ones from the world, to which they no more belong and have been crucified to (Gal 6:14)—and separates them to God, to whom they belong and in whom they are. “For your life is hid with Christ in God” (Col 3:3).
Judaism, for worldly men, had a “worldly sanctuary” and “carnal ordinances” (Heb 9:1, 10)—things suited to act upon men in nature, in the flesh. The worship of Christianity is heavenly, spiritual, in the intelligence of faith, and needing it; the worship of those brought nigh.
Judaism had its separate order of priests, who alone had to do with sacred things. Priest and people were distinct; and while none could really draw nigh, the former had an outward, official nearness which the latter had not. In Christianity, people and priests are one and the same; there is real, not merely relative nearness to God.
In Judaism there was God’s house, but of necessity the house and the people were quite separate; in Christianity they are identified; and this is the first way in which the Church was announced, i.e., as a building: “Upon this rock I will build My church.” Peter describes it as a building of living stones—a spiritual house (1Pet 2:5), and Paul as the temple of God in which the Spirit of God dwells (1Cor 3:16).
- F W Grant
[SIZE=10pt]The importance of differentiating between Israel and the Church is to reveal the final status God has planned for each (Israel and the Church). Though Bible doctrine related to this distinction in the coming eschatological period is "nonessential" (teachings not related to receiving salvation), it is nonetheless advantageous (as all nonessential doctrine is) for spiritual growth.[/SIZE]
[SIZE=10pt]It is my belief that those who remain among the nation of Israel will be saved during the end times (Rom 11:26) and that they (non-Messianic Jews) have been and will remain distinct from the Church, even in the eternal state.[/SIZE]
[SIZE=10pt]NC[/SIZE]
[SIZE=14pt]Incompatibility[/SIZE]
To the church today, which would seem to be a corruption of Judaism and Christianity (Judeo-Christian#!?--NC) the question must be asked, and answered: What is Christianity?In the first place, Judaism was a religion, a systematic trial of man; as Moses said, at the time of the giving of the Law, “God is come to prove you” (Ex 20:20). Christianity affirms this trial over, the sentence of the law given—“none righteousness, no, not one”; the Cross, the judgment of the world more full still; “the carnal mind” as enmity against God. Christianity thus begins in the soul as a true repentance, an acceptance of God’s righteous judgment against him, the end of all hope of betterment for him, save in a new life and nature from God: he must be born again.
The characteristic of Judaism was an unrent veil: man at a distance from God, who dwelt is the thick darkness (Ex 20:21; 1King 8:12) unapproachable (Lev 21:17), unknown. Christianity declares the veil rent in love and righteousness—rent by the Cross of Christ, and a way of access thus to God, revealed in the Lord Jesus. “By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Heb 10:20).
Judaism, with its many constantly repeated offerings could not make the “conscience perfect” (Heb 9:9). The law was efficacious to condemn (Gal 3:10—NC), but not to justify; and its forgiveness, needing again and again to be renewed, spoke only of the “forbearance of God” (Rom 3:25), gave no place of assured rest and acceptance with Him. “Who, for fear of death, were all their lifetime subject to bondage” (Heb 2:15). In Christ, by one offering are perfected forever those who are sanctified; the worshiper once purged has no more conscience of sin; and the righteousness of God justifies the ungodly, who believe in the Lord Jesus Christ.
Judaism left, therefore, the people of God confounded with the world—necessarily, as giving no full assurance to any. No cry of “Abba, Father,” therefore was known—no spirit of son-ship. Christianity separates its justified ones from the world, to which they no more belong and have been crucified to (Gal 6:14)—and separates them to God, to whom they belong and in whom they are. “For your life is hid with Christ in God” (Col 3:3).
Judaism, for worldly men, had a “worldly sanctuary” and “carnal ordinances” (Heb 9:1, 10)—things suited to act upon men in nature, in the flesh. The worship of Christianity is heavenly, spiritual, in the intelligence of faith, and needing it; the worship of those brought nigh.
Judaism had its separate order of priests, who alone had to do with sacred things. Priest and people were distinct; and while none could really draw nigh, the former had an outward, official nearness which the latter had not. In Christianity, people and priests are one and the same; there is real, not merely relative nearness to God.
In Judaism there was God’s house, but of necessity the house and the people were quite separate; in Christianity they are identified; and this is the first way in which the Church was announced, i.e., as a building: “Upon this rock I will build My church.” Peter describes it as a building of living stones—a spiritual house (1Pet 2:5), and Paul as the temple of God in which the Spirit of God dwells (1Cor 3:16).
- F W Grant
