The Church and the Abrahamic Covenant
A Comparison of Israel and the Church (Continued)
(ix)
Under
the dispensation of the Law, the Spirit of God came upon an individual
Israelite on rare occasions. The bulk of the population knew nothing of the
anointing of the Spirit. Those selected for special service received special
equipping but all others were strangers to a personal anointing. Moreover, the
Spirit would withdraw as soon as the service was completed. In contrast the
Christian is not only begotten of the Spirit
but indwelt by the Spirit; in truth, it is the main evidence of his/her
salvation.
(x) For one and a half millennia the Law
of Moses was Israel’s
rule of daily life. It is written: “But
the mercy of the Lord is from everlasting to everlasting On
those who fear Him, And His righteousness to children’s children, To such as
keep His covenant, And to those who
remember His commandments to do them.” (Ps 103:17-18)
Unlike this, the members of Christ’s
Body, are “not under law but under grace”.
(Rom.6.14) This does not mean there is nothing expected of the Christian – but
it is phrased more like a request than a command. For example, Romans 12.1: “I beseech you therefore, brethren, by the
mercies of God, that you present your bodies a living sacrifice, holy,
acceptable to God, which is
your reasonable service”.
(xi) The weakness of the dispensation of
Law was that it provided no assistance to the child of Abraham to fulfill its
commands. Consequently, its failure was inevitable because of weakness of the
flesh.
The children of God, in contrast, receive additional resources to meet every
expectation placed on them. The indwelling Spirit of God has access to the
riches of grace, and makes them available to the believer who wishes to draw on
them.
(xii)
After
His final visit to the Temple, Jesus spoke of
the future that Israel
would suffer in light of His rejection. It would be one of exile and
persecution, culminating in a period of tribulation which would only end when
the nation’s leaders would recognize His Messianic claim and call for Him to
rescue them.
On the other hand, in a totally
different vein, the night before His execution, He spoke to the disciples of
the future for his followers. In their life they might face difficulties, but
they would have the aid of the ‘Comforter’ who would strengthen them, guide
them, and teach them. Furthermore, for every one who died they would be
received into the immediate presence of the Messiah. The future for them was the
same whether they lived or died, they would know the immediate presence of God.
When these two discourses are put
side by side they demonstrate the wide differences that exist between Israel and the
Church.
(xiii)
As
seen in His words specifically addressed to Israel, Christ returns to her as
her King in power and great glory,
at which time she will be gathered from every part of the earth by angelic
ministration and into her own land.
Over against these great events
promised to Israel
is the return of Christ for His own Bride, when He takes her with Him into
heaven’s glory ,
where the marriage will take place.
(xiv)
Isaiah
declared, “But thou, Israel, art my
servant” (Isa. 41:8). Though individuals in Israel attained to great
usefulness, as did the prophets, priests, and kings, yet they never reached a
higher distinction than that they were the servants of Jehovah.
Contrariwise, the individuals who
compose the Church, while they do serve, are not classed as servants, but are
members of the family of God, are ‘in Christ’ and betrothed to Him.
(xv)
When
Jesus returns and sets up His throne in Jerusalem He will reign over Israel as
absolute sovereign and the Jewish people will be His subjects. In this task he
will be assisted (not that He needs assistance!) by David
and the apostles that accompanied Him at the time of His first coming.
Those of the elect nation are appointed to be subjects in His earthly kingdom.
The reign of the Messiah from His
throne in Jerusalem
will also extend to all nations and it will be the Church (the Bride of Christ)
who will co-reign with Him over the Gentile nations.
(xvi)
The
arrangements in Israel
included the separation of the descendents of Aaron to form the Aaronic
priesthood. They were responsible for intercession for both the nation and
individual Israelites. No-one else was allowed to usurp the sacerdotal duties
that rightfully belonged to the priesthood.
The Church on the other hand is
totally populated by those who are priests, that is, they do not need an
intermediary but are able to enter the presence of God directly.
(xvii)
The
Aaronic High Priest of Israel could only have access into the immediate
presence of God once a year and that with limitations.
The Melchizedekian High Priest of the Church, Jesus, is in the presence of the
Father continually as her advocate, intercessor and representative.
(xviii)
At
no time could the High Priest invite another Israelite to enter the Holy of
Holies in Temple
or Tabernacle, but Jesus because His sacrifice was accepted ‘once and for all’,
through the inspired writer, offers that invitation. “Seeing then that we have a great High Priest who has passed through
the heavens, Jesus the Son of God, let us hold fast our confession (and) let us therefore come boldly to the throne
of grace, that we may obtain mercy and find grace to help in time of need.” (Heb 4:14-16)
(xix)
As
a nation, Israel
is likened by Jehovah to His wife—a wife untrue and yet to be restored.
In marked distinction to this situation respecting Israel, is the revelation that the
Church is to Christ as an espoused virgin to be married in heaven.
From the foregoing, it is evident
that there are significant differences between the natural ‘seed’ of Abraham,
the ethnic group that is Israel;
and the ‘seed’ of Abraham, the Church, constituted so by faith.
(ix)
Under
the dispensation of the Law, the Spirit of God came upon an individual
Israelite on rare occasions. The bulk of the population knew nothing of the
anointing of the Spirit. Those selected for special service received special
equipping but all others were strangers to a personal anointing. Moreover, the
Spirit would withdraw as soon as the service was completed. In contrast the
Christian is not only begotten of the Spirit[1]
but indwelt by the Spirit; in truth, it is the main evidence of his/her
salvation.[2]
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