Christianity Through Jewish Eyes

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Dr. Thomas McCall by Thomas S. McCall, Th.D.

Dr. Thomas McCall, the Senior Theologian of our ministry, has written many articles for the Levitt Letter. He holds a Th.M. in Old Testament studies and a Th.D. in Semitic languages and Old Testament. He has served as Zola’s co-author, mentor, pastor, and friend for nearly 30 years.

This article appeared originally in the May 1996 Levitt Letter.

Introduction

One of the great theological battlegrounds of orthodox Christianity throughout the centuries has been the nature and character of the Church, especially in relation to its biblical predecessor, Israel. The two major views are that:

  1. The Church is a continuation of Israel
  2. The Church is completely different from Israel

First View: The Church is Israel

The predominant view has been that the Church is the “new” Israel, a continuation of the concept of Israel which began in the Old Testament. In this view, the Church is the refinement and higher development of the concept of Israel. All of the promises made to Israel in the Scriptures find their fulfillment in the Church. Thus, the prophecies relating to the blessing and restoration of Israel to the Promised Land are “spiritualized” into promises of blessing to the Church. The prophecies of condemnation and judgment, though, are retained literally by the Jewish nation of Israel.

This view is sometimes called Replacement Theology, because the Church is seen to replace Israel in God’s economy. One of the problems with the view, among others, is the continuing existence of the Jewish people, especially with regard to the revival of the new modern state of Israel. If Israel has been condemned to extinction, and there is no divinely ordained future for the Jewish nation, how does one account for the supernatural survival of the Jewish people since the establishment of the Church, for almost 2,000 years against all odds? Furthermore, how does one account for Israel’s resurgence among the family of nations as an independent nation, victorious in several wars and flourishing economically?

Second View: Israel and the Church are Different

The other view, we believe, is clearly taught in the New Testament, but it has been suppressed throughout most of Church history. This view is that the Church is completely different and distinct from Israel, and the two should not be confused. In fact, the Church is an entirely new creation that came into being on the Day of Pentecost after Christ’s resurrection from the dead, and will continue until it is taken to Heaven at the Rapture return of the Lord Eph. 1:9-11). None of the curses or blessings pronounced upon Israel refer directly to the Church. The Church enters into the Abrahamic and New Covenants, for instance, only by divine application, not by original interpretation Matt 26:28).

This leaves all the covenants, promises, and warnings to Israel intact. Israel, the natural Jewish nation, is still Israel. To be sure, Israel has been side-lined during these past 1,900 years of the Diaspora. The Church has taken center stage in the Lord’s affairs as the Gospel has spread throughout the world. Nevertheless, God has carefully preserved the Jewish people, even in unbelief, through every kind of distress and persecution. Sometimes, the professing Church itself (I speak to our shame) has been a cause of these persecutions to the Jews.

Not only has God preserved the Jewish nation, but He has also kept His promise to save a remnant of Israel in every generation. The remnant of Israel in this age are the Jewish believers in Christ who have joined the Gentile believers, and form the Church, the Body of Christ Rom. 11:5). In this respect, then, a part of Israel (the believing remnant) intersects with the Church during the Church Age. But this does not make Israel the Church, or vice versa.

In the future, both God’s warnings and promises to Israel will come to pass. After the Lord is finished with the Church Age, and has taken the Church to Heaven in the Rapture 1 Thess. 4:16-18), God will restore Israel to center stage on the world’s divine theater. First comes the devastating “Time of Jacob’s Trouble” (Jer. 30:7) also known as the Great Tribulation. This is a dreadful period of seven years, which begins relatively lightly during the first half, but intensifies into full focus during the latter half. During this time the world is judged for rejecting Christ, but, more specifically, Israel is judged, purged and prepared through the fiery trials of the Great Tribulation for the Second Coming of the Messiah. This is the bad news.

The good news is that, when Christ does return to the earth at the end of the Tribulation, Israel will be ready, willing, and eager to receive Him, and proclaim, “Blessed is He who comes in the name of the Lord” (Matt. 23:39). As the stumbling of Israel brought blessing to the world at Christ’s First Coming, the reception of Israel to Christ at His Second Advent will be like “life from the dead” (Rom. 11:15). The remnant of Israel which survives the Tribulation (some one-third of the Jewish people who enter the Tribulation), will be saved, and the Lord will establish His kingdom on the same earth and the same capital city, Jerusalem, that rejected Him centuries before. Israel will be the head of the nations, and no longer the tail, and all nations will send representatives to Jerusalem to honor and worship the King of Kings and Lord of Lords (Isa. 2:2-3; Micah 4:1). The Church will return with Christ, and will rule with Him for a thousand years (Rev. 20:1-5). He Himself told His disciples that they would rule over the 12 tribes of Israel in the restoration (Matt. 19:28). Thus, Israel has not been forgotten in God’s plan. While the Jewish nation still has a dark period facing it, there is a glorious finale to Israel’s long history.

How Did the Church Decide the Demise of Israel?

The New Testament Church was very much involved with the vicissitudes of Israel. Jesus is an Israeli, as were all the apostles, and the concerns of Israel, spiritually and politically, were very much a part of their lives. The greatest struggles the early Church had were over the relationship between Israel and the Church, law and grace, and the fellowship between Jewish and Gentile believers in Christ (Galatians). Many of the Jewish believers were not comfortable with the Gentile believers at first; and as time went on and Gentiles began to predominate numerically, the attitudes were reversed. Galatians shows how the Jewish party tried to impose the Mosaic Law on Gentile Christians, and Romans shows how the Gentile party began to “boast against the branches” (Rom. 11:18), resenting the place of Israel in history and theology.

It took some time, perhaps a couple of centuries, but eventually the vast Gentile majority in the Church began to view Israel as a vestigial organ that had outlived its usefulness. In fact, the predominant Christian view was that the destruction of Jerusalem and the Temple by the Romans in 70 AD signaled the official and divinely-ordained end of the Jewish nation, never more to be re-instituted as a national entity. The fact that Jerusalem lay in ruins and the Jewish people were scattered over the world was seen as conclusive evidence that God was forever finished with national Israel. If there were any purpose for the existence of the Jewish people, it was to remind the world of the severe judgment of God upon a disobedient people.

If this harsh view of Israel were true, though, what of the promises of God to Israel in the Old Testament? For those who claimed to believe in the entire Bible as the Word of God, this was a great problem. How could a faithful God not keep His promises to His ancient people? To deal with this took extraordinary theological dexterity and alchemy. The theologians had to propose that Israel in the Scriptures did not really mean Israel, especially when it came to the promises of eternal blessing. Instead, Israel meant something else, something that came to be known in the New Testament as the Church. The Church became the new Israel, and through this remarkable transformation, wherever blessing is promised to Israel in the Old Testament, it was interpreted to mean the Church. This is Replacement Theology, in which the Church has become Israel.

Replacement Theology was already around before the end of the First Century, but did not become the official position of professing Christian leadership until Augustine popularized the concept, primarily in THE CITY OF GOD, in the latter part of the Fourth Century. Augustine actually states that he was previously a Chiliast, meaning that he was a believer in the thousand-year reign of Christ on the earth after His return. This is the same as our current description of Premillennialism. However, he had come to the conclusion that this view was “carnal,” and had adopted the view that the reign of Christ would be something more “spiritual,” and would actually occur during the Church Age. Such a view necessitated the extinction of Israel, and the cancellation of all promises God made to the Jewish nation. These promises of blessing would now be fulfilled within the framework of the Church.

This view, which had been latent in Christendom, now flourished throughout the Byzantine world. From this point on, the theological legs were cut out from under Israel, and the predominant Christian theology was that there was no future for Israel. Replacement Theology has been the rule that has survived the Middle Ages, the Crusades and the Reformation in Church History. Only during the last Century or so has the Premillennial concept of the future of Israel come to the forefront in evangelical Christianity. Even so, it is a minority view.

Does Israel’s Future Demean the Church’s Glory?

Some suggest that if Israel has not ceased to exist in its covenant relationship to God, and if Israel still has a future in the divine plan, this somehow diminishes the position of the Church. Is such a concern valid? It is almost as though the Church has been jealous of Israel, and afraid that if it recognized Israel’s future promises, it would somehow demean Christ and the Church. Nothing could be further from the truth.

It is when the Church recognizes Israel that the true distinctiveness and glory of the Body of Christ becomes evident. This called-out body, composed of believing Jews and Gentiles during the Church Age, is the highest entity the Lord has created, superior to the universe, all the Angels, the nations, and Israel. Our Head, our Husband, our Friend is the Son of God Himself. We shall reign with Him when He rules the earth, and our 12 Founding Apostles will rule over the 12 tribes of Israel. The Angels themselves will study us forever as the greatest exhibit of God’s grace, and we will actually judge the Angels. This is our destiny, and this writer, for one, would not trade his position in the Body of Christ with any creature in the universe! Why, then, be disturbed over what God has promised the Jewish people? Why be jealous over the future destiny of Israel? How short sighted of us! Indeed, the Church’s finest and most distinctive hour will be when Israel is restored nationally and spiritually to the Lord at the Second Coming of Christ. We will return from Heaven with Him as His glorious Bride to rule Israel and the world. What more could we ask?

So, if we are not to suffer from spiritual myopia, we must recognize what the Lord is doing with Israel, not shrinking from it as though our own interests will be overshadowed. Rather, we rejoice in these developments, with full assurance that our own redemption draws ever closer.

This article is scheduled to appear in the Dictionary of Premillennial Theology, to be published by Kregel Publications.

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