Even though Israel was God’s chosen nation and had inherited the covenant of its forefathers, it did not exhibit the same strength of conviction as its predecessors often did. Consequently, many in Israel made the same mistakes as their forefathers, dismissing the importance of God’s covenant in their own lives. God was faced again with sifting out the remnant from His sinful children.
Part II: Commentary
Above All People
In Deuteronomy 28, as well as in the books of Isaiah, Jeremiah, Zephaniah, and several minor prophets, covenantal promises were made to Israel on the basis of its loyalty to Yahweh.
However, the death of Jesus, the Messiah Prince, foretold in Daniel 9:25–27, led to the spreading, eventually, of the new covenant to both Jews and Gentiles alike. Anyone, now, by faith in Jesus, could claim the covenant promises as their own. Though many in Israel were unfaithful to God, God remained faithful to His people.
Land Deal
“The Old Testament describes the land promised to the patriarchs and Israel consistently in theological terms: as God’s gracious gift or blessing to His covenant people (Genesis 12:1, 7; 13:14–17; 15:18–21; Deuteronomy 1:5–8; Psalm 44:1–3). . . . Consequently, ‘Israel cannot claim an immediate relation to its land, cannot have it at its disposal in an autonomous way, cannot idolize the land into an absolute possession.’ Israel does not own the land. . . .
“Although the land was the gift of grace to Israel, the covenant people could only abide or stay within the land of God if they would obey the Lord (see Deuteronomy 4:40, Isaiah 1:19). The gift cannot be received without its Giver.”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI: Andrews University Press, 1983), p. 136.
Israel and the Covenant
A salient spiritual undertone of the covenant of grace was obey and live; disobey and die. For ancient Israel, this thematic motif had been woven through the tapestry of the Old Testament, and later it also would appear in the New Testament. From the Adamic covenant to the new covenant, the divine functionality of Yahweh’s ordained and decreed will had been linked to each divine promise.
Israel’s national greatness and land-extension promises rested on conditional aspects of the covenant. To be sure, those national promises that applied to Israel’s future and its international prominence had been linked to its obedience. On one hand, regardless of human choice, God’s decreed will hinges on the unshakable fulfillment of a divine promise (see Gen. 3:15). On the other hand, God does seem to allow for human choices to disrupt the intent of a divine promise, thus releasing a chain of bitter consequences (see Gen. 2:16, 17).
The Remnant
“Whenever the Old Testament prophets portray the eschatological remnant of Israel, it is always characterized as a faithful, religious community which worships God with a new heart on the basis of the ‘new covenant’ (Joel 2:32; Zephaniah 3:12, 13; Jeremiah 31:31–34; Ezekiel 11:16– 21).”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation, p. 90.
Covenant Israel
“This faithful remnant of the end-time will become God’s witness among all the nations and includes also non-Israelites, regardless of their ethnic origin (Zechariah 9:7; 14:16; Isaiah 66:19; Daniel 7:27; 12:1–3).
“The total picture of the Old Testament eschatological remnant reveals that Israel’s covenant blessings as a whole will be fulfilled, not in unbelieving national Israel, but only in that Israel which is faithful to Yahweh and trusts in His Messiah. This remnant of Israel will incorporate the faithful remnants of all [G]entile nations and thus fulfill the divine purpose of Israel’s election.”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation, pp. 90, 91.
The crucial point is that God has not rejected, en masse, anyone. All, Jew or Gentile (though to the Jew first), can find salvation in Jesus. The idea that God has rejected all individual Jews because they are Jews is totally antithetical to Scripture. As Paul wrote: “What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God. For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (Rom. 3:1–3, NKJV).
Notice, only some didn’t believe, but many did. And these people, these believing Jews, along with the Gentiles, formed the early church. In fact, the church was at first pretty much only believing Jews!
God has rejected no one en masse, as a group, because salvation never comes en masse. Jew, Gentile, people are lost or saved only as individuals and based on their own choices.
Part III: Life Application
For Reflection: Society always has been conscious of pedigree. An impressive pedigree gains favor, influence, and connection. Even in Bible times, people were often identified by their pedigree. To be one of Abraham’s “seed” was a matter of great pride and prestige for the Jews.
1. What role did the covenant play in establishing relationships between God and humanity during a time when pedigree was an important issue? What does our connection with God have to do with our connection with other people? What lessons can we learn from Israel’s covenant relationship with Jehovah that can strengthen our relationship with Him?
2. To defuse common prejudices of His time, Jesus pointed to some obvious truths, such as the sun shining on both the evil and the good (see Matt. 5:45). The fact that He had to remind God’s chosen people of the obvious tells us how self-centered they were. What are the dangers of our church becoming self-centered?
3. Part of Israel’s pedigree was the “shekinah,” the visible, divine, and splendorous glory of God (Exod. 40:34–38). What tangible evidence do you have of God? Do we really need a visible reminder of Him? Explain. What can be even more powerful? What other elements of your life tell of God’s abiding presence?
4. Review 2 Corinthians 11:16–33. Paul’s opponents in Corinth were Christian Jews who had joined the church and were seeking leadership positions. They believed that because they were Abraham’s seed, they were superior to Gentile Christians. Paul, however, recognized no such distinction between Jew and Gentile concerning their salvation and standing before the Lord. How might we feel superior to others who have just as much right to a covenant relationship with God as we have? How can the “external” expectations we have of others hinder the church’s ultimate mission?
5. Both the Old and New Testaments often refer to God’s people as His bride (see Isa. 62:5; all of Hosea). Breaking the marriage vows, then, symbolizes disobeying God. When the marriage vows are broken, hearts are broken too. Applying this imagery to your life, how do you see yourself strengthening the bond between the church and Christ? Does the bride, being the church, relieve the individual church member of responsibility? Explain.
6. How does the new covenant help us to be a “better” bride than Israel was? Does our lack of pedigree help or hinder our spiritual growth as Christ’s bride? Explain.
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Study Focus: 1 Peter 2:9
Part I: Overview
Even though Israel was God’s chosen nation and had inherited the covenant of its forefathers, it did not exhibit the same strength of conviction as its predecessors often did. Consequently, many in Israel made the same mistakes as their forefathers, dismissing the importance of God’s covenant in their own lives. God was faced again with sifting out the remnant from His sinful children.
Part II: Commentary
Above All People
In Deuteronomy 28, as well as in the books of Isaiah, Jeremiah, Zephaniah, and several minor prophets, covenantal promises were made to Israel on the basis of its loyalty to Yahweh.
However, the death of Jesus, the Messiah Prince, foretold in Daniel 9:25–27, led to the spreading, eventually, of the new covenant to both Jews and Gentiles alike. Anyone, now, by faith in Jesus, could claim the covenant promises as their own. Though many in Israel were unfaithful to God, God remained faithful to His people.
Land Deal
“The Old Testament describes the land promised to the patriarchs and Israel consistently in theological terms: as God’s gracious gift or blessing to His covenant people (Genesis 12:1, 7; 13:14–17; 15:18–21; Deuteronomy 1:5–8; Psalm 44:1–3). . . . Consequently, ‘Israel cannot claim an immediate relation to its land, cannot have it at its disposal in an autonomous way, cannot idolize the land into an absolute possession.’ Israel does not own the land. . . .
“Although the land was the gift of grace to Israel, the covenant people could only abide or stay within the land of God if they would obey the Lord (see Deuteronomy 4:40, Isaiah 1:19). The gift cannot be received without its Giver.”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI: Andrews University Press, 1983), p. 136.
Israel and the Covenant
A salient spiritual undertone of the covenant of grace was obey and live; disobey and die. For ancient Israel, this thematic motif had been woven through the tapestry of the Old Testament, and later it also would appear in the New Testament. From the Adamic covenant to the new covenant, the divine functionality of Yahweh’s ordained and decreed will had been linked to each divine promise.
Israel’s national greatness and land-extension promises rested on conditional aspects of the covenant. To be sure, those national promises that applied to Israel’s future and its international prominence had been linked to its obedience. On one hand, regardless of human choice, God’s decreed will hinges on the unshakable fulfillment of a divine promise (see Gen. 3:15). On the other hand, God does seem to allow for human choices to disrupt the intent of a divine promise, thus releasing a chain of bitter consequences (see Gen. 2:16, 17).
The Remnant
“Whenever the Old Testament prophets portray the eschatological remnant of Israel, it is always characterized as a faithful, religious community which worships God with a new heart on the basis of the ‘new covenant’ (Joel 2:32; Zephaniah 3:12, 13; Jeremiah 31:31–34; Ezekiel 11:16– 21).”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation, p. 90.
Covenant Israel
“This faithful remnant of the end-time will become God’s witness among all the nations and includes also non-Israelites, regardless of their ethnic origin (Zechariah 9:7; 14:16; Isaiah 66:19; Daniel 7:27; 12:1–3).
“The total picture of the Old Testament eschatological remnant reveals that Israel’s covenant blessings as a whole will be fulfilled, not in unbelieving national Israel, but only in that Israel which is faithful to Yahweh and trusts in His Messiah. This remnant of Israel will incorporate the faithful remnants of all [G]entile nations and thus fulfill the divine purpose of Israel’s election.”—Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation, pp. 90, 91.
The crucial point is that God has not rejected, en masse, anyone. All, Jew or Gentile (though to the Jew first), can find salvation in Jesus. The idea that God has rejected all individual Jews because they are Jews is totally antithetical to Scripture. As Paul wrote: “What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God. For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (Rom. 3:1–3, NKJV).
Notice, only some didn’t believe, but many did. And these people, these believing Jews, along with the Gentiles, formed the early church. In fact, the church was at first pretty much only believing Jews!
God has rejected no one en masse, as a group, because salvation never comes en masse. Jew, Gentile, people are lost or saved only as individuals and based on their own choices.
Part III: Life Application
For Reflection: Society always has been conscious of pedigree. An impressive pedigree gains favor, influence, and connection. Even in Bible times, people were often identified by their pedigree. To be one of Abraham’s “seed” was a matter of great pride and prestige for the Jews.
1. What role did the covenant play in establishing relationships between God and humanity during a time when pedigree was an important issue? What does our connection with God have to do with our connection with other people? What lessons can we learn from Israel’s covenant relationship with Jehovah that can strengthen our relationship with Him?2. To defuse common prejudices of His time, Jesus pointed to some obvious truths, such as the sun shining on both the evil and the good (see Matt. 5:45). The fact that He had to remind God’s chosen people of the obvious tells us how self-centered they were. What are the dangers of our church becoming self-centered?3. Part of Israel’s pedigree was the “shekinah,” the visible, divine, and splendorous glory of God (Exod. 40:34–38). What tangible evidence do you have of God? Do we really need a visible reminder of Him? Explain. What can be even more powerful? What other elements of your life tell of God’s abiding presence?4. Review 2 Corinthians 11:16–33. Paul’s opponents in Corinth were Christian Jews who had joined the church and were seeking leadership positions. They believed that because they were Abraham’s seed, they were superior to Gentile Christians. Paul, however, recognized no such distinction between Jew and Gentile concerning their salvation and standing before the Lord. How might we feel superior to others who have just as much right to a covenant relationship with God as we have? How can the “external” expectations we have of others hinder the church’s ultimate mission?5. Both the Old and New Testaments often refer to God’s people as His bride (see Isa. 62:5; all of Hosea). Breaking the marriage vows, then, symbolizes disobeying God. When the marriage vows are broken, hearts are broken too. Applying this imagery to your life, how do you see yourself strengthening the bond between the church and Christ? Does the bride, being the church, relieve the individual church member of responsibility? Explain.6. How does the new covenant help us to be a “better” bride than Israel was? Does our lack of pedigree help or hinder our spiritual growth as Christ’s bride? Explain.