"Israel and the Church are one. Part two.

Contrary to Modern dispensational claims, the Church was very much a part of God's plan from the beginning. Romans 9:22-26 (which cites Hosea 1) states that the children of Israel, both Jews and Gentiles, will be as the sand of the sea, too numerous to measure or number. Hosea 1:10-11 "Yet the number of the children of Israel Shall be as the sand of the sea, Which cannot be measured or numbered. And it shall come to pass In the place where it was said to them, 'You are not My people,' There it shall be said to them, 'You are sons of the living God.'

That the Gentiles would be included among God's people was God's plan even before the cross (see Amos 9:11 "On that day I will raise up The tabernacle of David, which has fallen down, And repair its damages; I will raise up its ruins, And rebuild it as in the days of old; That they may possess the remnant of Edom, And all the Gentiles who are called by My name," Says the LORD who does this thing.

And in Acts 15:16-17. 'After this I will return And will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, And I will set it up; So that the rest of mankind may seek the LORD, Even all the Gentiles who are called by My name, Says the LORD who does all these things.

The Bible uses the same terms to describe both Israel and the Church, those of the household of faith. Here are a number of metaphors for the ekklesia. Both are called the beloved of God, the children of God, the field of God, the flock of God, the house of God, the people of God, the wife of God, the children of Abraham, a chosen generation, a royal priesthood, a holy nation, His own special people, the chosen people, This presents a dilemma for those who say the church is God’s Plan B. Does Scripture say God has two sets of these chosen people? Of course not.

Did Paul the Jewish Rabbi reject or abandon his Jewish lifestyle after his conversion on the Damascus Road? By no means, as the following events during his ministry clearly indicates: He observed the Jewish customs and traditions.

Although Paul knew and taught everywhere that the Law of Moses ended for those who died with Christ, Romans 6 and that no one was justified and obligated to keep its commands for salvation, Paul used the law that he might gain them that are under the law. When Jewish customs which would not compromise his Christian principles could be kept he did them.

From Paul's own writing, we read, "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law" (1 Corinthians 9:20-21).

Paul identified himself as a Jew, and Israelite even to his dying day. In Acts 23:6 he confessed, But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!" In Act 21:39 Paul said, "I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people."

He even declared that concerning the observance of the Torah he was "blameless," which indicates that he observed a Jewish lifestyle to the very end (Philippians. 3:6). Paul testified that he kept the Torah throughout his life (Acts 25:7-8, see also Acts 28:17).

In fact, Paul never taught the Jews not to circumcise their children in respect of their heritage. Paul might win some, of the Jews by the Jewish heritage of circumcision, he had the half-Jewish Timothy circumcised. (Acts 16:1-3)

Nevertheless, Paul refused to have Titus circumcised because the Judaizers were trying to bind circumcision upon him and others as being necessary to salvation. To clearly show this to be false teaching Paul rejected the pressure to have Titus circumcised.

Paul had a deep respect for God's Law issued by Moses. And he had a love for his own people, national Israel, and honored his heritage as a Jew. He states that the "law is holy, and the commandments holy and just and good" (Romans 7: 12). He described himself as having been a strict observer of the law, "a Hebrew of the Hebrews; concerning the law, a Pharisee.

Paul regularly attended synagogue. "He came to Thessalonica, where there was a synagogue of the Jews. And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the scriptures" (Acts 17:1-2).

Paul went to Jerusalem for the "feast" (most likely Passover) at the end of his second journey (Acts 18:21-22; see also 1 Cor. 5:7).

Paul took the Nazarite vow (Acts 18:18; see also Num. 6:2-6,13-18).
Paul sailed away from Philippi "after the days of Unleavened Bread" (Acts 20:6), indicating that he observed Passover and the days of unleavened bread (chag hamatzot) with the Church at Philippi (1 Cor. 5:7).

After leaving Philipi he sailed along the coast of Asia Minor, stopping at a few places along the way, but skipped Ephesus because he wanted to be in Jerusalem for the Feast of Pentecost (Acts 20:16). This was at the end of his third missionary journey.

Paul lived "in observance of the Torah" (Acts 21:23-24) and offered sacrifices in the Jewish Temple (Acts 21:26).

Paul observed that the prison ship (on which he was sailing to Rome) was going too slowly and "the fast was now already past" (Acts 27:9).

The "fast" was universally regarded to refer to Yom Kippur.Did Paul abandon his Jewish roots and Israel heritage? Of course not. Paul used his Jewish heritage to show everyone that salvation is of the Jews.

So the Church is not God’s Plan B but God’s plan right on time. The Church is "the Israel of God" (Gal. 6:16) and is composed of those Jews and Gentiles who are regenerated by means of their faith in Jesus (Matt. 3:9, Luke 3:8, Gal. 3:6, 9)

The word *Church* as used by our Lord and King in Mat 16:18 is one of the most dynamic evidences that the Church is the Israel of God. The word *Church* in this text is the Greek word *ecclesia* and is also taken to identify an*assembly or congregation*. And the assembly or congregation is a collective group that shares a single identity as the Israel of God. The Septuagint Greek Version of the Scriptures made about 280BC and used by Jesus and the Apostles, uses the Greek *ecclesia* in several places to describe *holy* Israel assembled as a congregation before the Lord (Lev 8:14; Num 20:8; Deu 18:16; Jud 20:2, 21:8; 1Sam 17:47; 2Chron 30:23; Psa 107:32).

When Jesus used the word *ecclesia* in the text of Matthew 16:18, he was saying Israel in theological and Scriptural terms. The *assembly or congregation* was the appointed meeting place between God and man. When Jesus said he would *build his Church, or his assembly or congregation* of Israel, he was at the same time establishing that his Church would be the meeting place of God and man. God will no longer meet in the temple where his people were separated from him. The marks and identifies the group Jesus called *HIS* church his Israel.

"Israel and the Church." Part one.

There is a Modern teaching that God has not one, but two separate peoples of God: Israel and the Church. This teaching was developed in the 1830's by J.N.. Darby, who sought to divide the Bible into passages for Israel and the Church. According to Darby, Jesus came to deliver the kingdom to the Jews, but the Jews rejected Him and caused Him to die on the cross something unforeseen by God. Thus, Christ's death on the cross was not part of God's plan, and as a result, the coming of the kingdom was postponed. Christ's rejection caused a "parenthesis" in time in which the "prophetic clock" stopped ticking. Because the Jews rejected the Messiah, God created the Church as a Plan B that Darby claims was wholly unanticipated, even by the Old Testament prophets.

Christ's death was not an unfortunate accident brought on by the unanticipated rejection by the Jews. On the contrary, speaking of the cross, Jesus said "But for this purpose I came to this hour" (John 12:27). The Church is not a parenthesis lying between God's dealings with Israel and the Church, but rather, the Church is Israel and therefore the "fullness of God.

That sounds like heresy to many people and I understand that feeling because of what we have traditionally been taught. However, there was a time when such a statement would cause no reaction at all. This is very difficult for people to accept and some have asked: "If the church is not God's Plan B, why don’t we read about the Church in the Old Testament?" Since some have asked about that, it seems probable that others are wondering, and this article will be an effort to answer that question.

The word "church" does not appear in English translations of the Old Testament (as it does in the New Testament). The Greek translation of the Old Testament (called the Septuagint or LXX) uses the word ekklesia (from ek- + kaleo, "to call," "called out," "assembly," "congregation"). Ekklesia is used frequently in the Greek Old Testament for the assembly of the Chosen People before God, above all for their assembly on Mount Sinai, where Israel received the Law and was established by God as his holy people (Exodus 19).

Many Jewish Christians in the first century relied heavily upon the Septuagint LXX, and the New Testament is filled with quotations from it. Thus, the early Jewish Christians were well acquainted with the biblical concept that God's church in Old Testament times was made up from the nation of Israel.

It was no accident that Stephen, a Jewish Christian who followed Greek customs, called Israel the "church;" for his Bible, the LXX, regularly uses ekklesia to refer to Israel. Acts 7:37-38 KJV: "This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. This is he, that was (in the church in the wilderness) with the angel which spake to him in the mount Sinai, and with our fathers: who received the lively oracles to give unto us.

Under the Old Covenant the Church was the "congregation" and "assembly" of Israel. Exodus 12:6: Now you shall keep it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight. Too often, the Church is called the building of God.

When we speak of the church, the thought is a Gentile organization of believers, going to church. We think of a building, starting a church, the authority of the church, the organization of the church, and the list could go on. The point is that we really use the word as it is defined in the dictionary, which is proper, but it only proves that the English word church agrees with the meaning given in the English dictionary.

So the question naturally arises as to whether the Church is an extension of the Old Testament Israel, or if it refers to something entirely new in God's plan and purposes in the New Testament. This is perhaps the crucial question, and a lot of the discussion concerning the relationship between the "Church" and "Israel" hinges on how we decide to answer it. The reason I am providing all of this detail is because in the New Testament the word ekklesia is translated as "Church" in our English Bibles.

Jesus used the Septuagint LXX, to teach and speak in either Greek or Aramaic and we must depend on translations to determine what He actually said. Since our earliest manuscripts are in Greek, that is what we must work from in order to understand the "original." Our Savior said, Upon this rock I'll build my ekklesia Christ promised to build an assembly, congregation, group, family or community that would be uniquely His. He came to seek and save the lost sheep of Israel (Matthew 10:6; 15:24) not to build a religious institution.

Building upon the Old Covenant ekklesia church, "congregation" and "assembly," Jesus said to the Samarian woman at the well, "You worship what you do not know; we know what we worship, for salvation is of the Jews (John 4:22). The "New Covenant church" was therefore born from among the Jewish people.

Another fact from first century history that is not widely known is, there were no Gentiles in the early church, at the start of the New Covenant from AD 32 to 42. The first followers of Jesus (Yeshua) were all Jews, as were all the apostles and writers of the New Testament, except for Luke.

Peter's sermon on the Day of Pentecost (i.e., Shavu'ot) was entirely Jewish, copiously quoting from the prophets and David, which would have meant little to a Gentile in earshot (if there were any). These earliest members of the new church met regularly in the Temple, where Gentiles were explicitly excluded (Acts 2:46).

Note that the apostles Peter and John are recorded to have gone to the Temple for prayer during the time of the minchah (afternoon) sacrifices (Acts 3:1). The ministry of the Apostles continued exclusively among the Jewish people, among whom were "thousands who believed and were zealous for the Torah" (Acts 21:20). Do you see now that the "church" is not God's Plan B? When Stephen was called before the High Priest and the council, he gave a defense that was thoroughly Jewish, encompassing the entire history of Israel before he was martyred (Acts 7).

The Gentiles did not start coming into the Church until ten years later at the Jerusalem council. In Acts 15:1-17, Peter said: "Simon has declared how God at first visited the Gentiles to take out of them a people for his name (v. 14)." This is the meaning of ekklesia. It is impossible for the Gentiles to have started the church when they did not enter the church until ten years later. The Church was already started.

The New Covenant ekklesia, was started from a remnant of the Old Covenant ekklesia. Romans 11:5 Even so then, at this present time there is a remnant according to the election of grace. (See also Rom. 9:27; Joe 2:32)

Out of that ekklesia, His assembly, His congregation, His group, His gathering, would be made up from all kinds of people. Galatians 3:28 states, There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. This ekklesia is also the Israel of God. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation. And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God (Galatians 6:15-16).

In the New Testament sense, the word "ekklesia" refers to the group of "called out" people (from every tribe and tongue) in covenant with God by means of their trust in Jesus Christ. I Peter 2:9-10 says "But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy."

That is the meaning of ekklesia! Notice all of the descriptive terms used in this passage, each one emphasizing a different facet of this ekklesia. How can we fail to understand this?

It appears to be a major fault of various English translations of the "Christian Bible" that the word "Church" was translated from the Greek word ekklesia in the New Testament, since this suggests an anti-Jewish bias in their work by implying that there is a radical discontinuity between "Israel" and the ekklesia of Jesus (i.e., the "Church").. In other words, if the same Greek word (ekklesia) is used in both the LXX and the NT, then why was a new word coined for its usage in the English translation of the New Testament? Why not rather translate the word as it was used in the LXX, or better still, as it was used in the OT Scriptures?

The whole context of the last ten chapters of Isaiah is rich with Messianic prophecies, overtones that most also be understood in their cultural and historical setting. Because of our tendency to over spiritualize the language in Isaiah 65 we miss the actual meaning.

This is especially true when a specific message is given to Israel about their own situation. Another great example of this is found in Isaiah 65:21-23 which reads, They shall build houses and inhabit them; They shall plant vineyards and eat their fruit. They shall not build and another inhabit; They shall not plant and another eat; For as the days of a tree, so shall be the days of My people, And My elect shall long enjoy the work of their hands. We need to look more closely at the language and similarities uses in Isaiah 65:21-23 to see how it is used elsewhere in the Old Testament. As with the wolf and the lamb.

After Jehovah delivered Israel from the bondage of Egypt He set forth some conditional promises concerning the possession of the land of Canaan. The promises concerning the possession of the land of Canaan were conditional upon faithfulness and obedience on the part of the people of Israel, who was repeatedly warned that if their hearts turned away from Jehovah they would be plucked from off the land (Deut. 4:26; 8:19, 20; 30; 17, 18; Josh. 23:13; 16).

The covenant made at the end of the wilderness journey is limited to a recital of the terms and conditions upon which the children of Israel would be permitted to occupy the land of Canaan, which God had promised their fathers.

In a great prophetic section of Deuteronomy, Moses says into Israel. The fruit of thy ground, and all thy labors, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always; so that thou shalt be mad for the sight of thine eyes which thou shalt see. Jehovah will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head. Jehovah will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou, nor thy fathers; and there shalt thou serve other gods, wood and stone. And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither Jehovah shall lead thee away. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. (Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olive shall cast its fruit. Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity). All thy trees and the fruit of thy ground shall the locust possess. (Emphasis added Deuteronomy 28:33-42 ASV)

There are also similarities to this language which are seen in Zephaniah. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their complacency, Who say in their heart, The LORD will not do good, neither will he do evil. Therefore, their goods shall become a booty, (and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof). (Emphasis added Zephaniah 1:12-13)

Failing to build their lives in God's mandatory holy behavior, the people of Israel found themselves surrounded by prophets who were predicting their doom. "To Babylon you must go, and there you will be rescued; there God will ransom you out of the power of your enemies." (Hosea.4:10).

The captivity, Hosea announced, would take the House of Israel out of the Promised Land and carry them away in chains to a place that would stretch all across the pagan North throughout a great wilderness to an area called 'Babylon' -- where they would have to stay for 70 years.

Failing to keep their end of the conditions of the covenant they were plucked off their land by Jehovah, and sent to Babylon and their valuables were stolen and homes inhabited by another and the vineyards they planted, they did not drink the wine thereof and their sons and daughters, were taken into captivity.

It is evident that there was not much "rejoicing" going on in Israel during the times of their captivity. Jehovah promised to have compassion on the people of Israel. Hosea.4:10 you will be rescued; there God will ransom you out of the power of your enemies." God is a covenant making and covenant keeping God. The term "Messianic prophecy" refers to a compilation of over one hundred predictions (conservative estimate) in the Old Testament regarding the Messiah. They have undeniable accuracy even though these prophecies were recorded by numerous writers in various books over 1000 years.

One such book is Isaiah where we read (They shall build houses and inhabit them. They shall plant vineyards and eat their fruit. They shall not build and another inhabit; They shall not plant and another eat); For as the days of a tree, so shall be the days of My people. And My elect shall long enjoy (the word of their hand). They shall not labor in vain, Nor bring forth children for trouble. For they shall be the descendants of the blessed of the Lord, And their offspring with them. (Emphasis added Isaiah 65:21-23)

Isaiah was well-acquainted with the prophecies in Deuteronomy and Zephaniah. He knows the trouble Israel has lost their homes to others and their vineyards and their children in captivity. There would be a great blessing in the Messianic kingdom. No more would the people of Israel be taken into captivity by their enemies in the Messianic kingdom. They shall build houses and inhabit them. They shall plant vineyards and eat their fruit. They shall not build and another inhabit; They shall not plant and another eat. (Isaiah 65:21-23) The Messianic kingdom was "created for rejoicing." It is interesting that Isaiah 65:22 says "as the lifetime of a tree, so will be the days of My people." We need to take a look at the way this language is used elsewhere in the Old Testament Hebrew. (Note especially the connotations of the blessing attached to a life span of 100 or more years in Deut. 34:7 and 2 Chron. 24:15)

“The lifetime of a tree, so will be the days of My people" means they will live from generation to generation. The human life span is usually shorter in captivity where there is a poor diet because of lack of food resources and really hard work etc. God's glorious message declares that their efforts "will not be in vain" (21-22). They will not die young and fail to accomplish what they started. They will live to a ripe old age, full of years, seeing all their efforts bear fruit.

So this language in Isaiah 65 should be taken in its historical setting as well. If we argue that Isaiah 65 only has a spiritual reality, then we forever miss the physical blessing of God to Israel as well.

,“this gospel of the kingdom shall be preached in all the world."

Jesus said,“this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew. 24:14, KJV). In “Go ye into all the world, and preach the gospel to every creature”(Mark 16:15, KJV). The year is 33 A.D.

Paul his missionary journeys completed, writes from his imprisonment in Rome to the saints in Colosse the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister. (Colossians 1:23)... The year is 64 A.D.

Christ‟s command to preach the gospel to“every creature.” Paul writes:“…the gospel, which you have heard which was preached to every creature under heaven. Jesus said to preach the gospel to every creature; Paul said it was done. To the Church of Rome, Paul writes.... So then faith comes by hearing and hearing by the word of God. But I say, have they not heard? Yes indeed; “Their sounds has gone out to all the earth. And their word to the ends of the world. (Romans 10:17:18) Jesus commands to preach the gospel in all the world. Paul said it was done.

Paul, thirty one years later, proclaimed the conditions of the gospel were fulfilled (remember, this is not Paul’s opinion, this inspired writ, ie., God’s opinion). So how do we biblically explain this? How could the apostles have reached the whole world in a little over 30 years from the time they were commissioned? They did not have radio or television, they usually walked, rode donkeys, or perhaps horses at best. Have we also been traditionally taught wrong on this issue as well?

The answer is simple: We cannot apply our modern assumptions to scripture. The key to understanding any passages of Scripture has always been a good grasp of the culture, language, and the historical setting in which it was originally written. We have traditionally misunderstood the Greek word oikoumene which has been translated “world” in many English versions of the Bible. Because of our modern culture when most Christians see the word world, used in scripture they assume it means the whole planet earth. However, Jesus, Paul and others in the first century meant something much less.

If they were referring to the globe, then Paul‟s claims are outrageous and ridiculous. However, Jesus and Paul’s use of the word world was not the globe, we call planet earth, it was the Roman Empire. When Jesus commands to preach the gospel to the whole world, he was not speaking about a global perspective of people living over 2,000 years into the future. He was talking about the Roman Empire.

Is there any scripture to back up such a claim? Yes indeed. The primary rule of hermeneutics is to let (Scripture interpret Scripture). This manner of speaking and language was not new in the first century. Notice the accusation that is brought against Paul and Silas when they preached in Thessalonica: “These men who have (upset the world) have come here also” (Acts 17:6). They upset their know world, not the whole planet earth Paul was accused again before Felix:“… we have found this man a real pest and a fellow who stirs up dissension among (all the Jews throughout the world)…” (Acts 24:5). It might be suggested that such accusations were exaggerated; however, they are consistent with Paul‟s own claims in his letters. He freely admitted that he had preached “throughout the whole world.”

Let's look at more evidence in scripture. Elsewhere, the apostle Paul stated that the faith of the Christians in Rome was being “(proclaimed throughout the whole world)” (Romans 1:8).

In Act 19:27 we read, "So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised, and her magnificence destroyed, whom all Asia (and the world worship)." Diana of the Ephesians (Acts 19:24-37), as known from many statues of her image and as depicted on coins. However, no one thought she was worshiped by the whole world.
 
And there stood up one of them named Agabus, and signified by the Spirit that there should be great (dearth throughout all the world): which came to pass in the days of Claudius Caesar. (Acts 11:28, KJV) (This was fulfilled during the reign of Claudius Caesar the word is the Roman empire)

The New International Version reads, One of them named Agabus stood up in one of the meetings and predicted by the Spirit that a great famine was coming upon the entire Roman world. (Acts 11:28, NLT) Are you starting to get the culture, language, and historical picture?

Extra-biblical sources reflect the same limited world view. And it came to pass in those days, that there went out a decree from Caesar Augustus, that (all the world should be taxed) (Luke 2:1, KJV) The NASB renders “all the world” “the inhabited earth.” Luke, considered the Roman Empire to be“the world” as well. Again, we cannot apply our modern assumptions about the world to scripture.

Is there any evidence of this manner of speaking in the Old Testament ? Yes indeed there is. The Old Testament continually used the word world to refer to something much less than the entire globe. Five centuries earlier, Daniel predicted the appearance of the Greco-Macedonian Empire saying it would “rule over all the earth” (Dan. 2:39). Nobody had the idea the Greeks would rule the whole planet. Back in Genesis we read of a famine that covered “all the earth” (Gen. 41:57). This did not include the whole planet either, only the known world of that time.

It is imperative that we understand what Jesus and his apostles really meant when they used the term world if we expect to understand what they were predicting. The preaching of the gospel“throughout the whole world” was supposed to be fulfilled within one generation of Christ‟s earthly ministry (Matt. 24:14, 34), and we should not be surprised to discover that it was. There is no need to require a modern fulfillment.

Paul, thirty one years later, proclaimed the conditions were fulfilled. What happened a few short years after Paul said those words? The end came! The spring of A.D. 67 marked the beginning of a 3½-year period of tribulation unlike anything the Jews had ever known. Roman armies invaded Palestine from the north and began burning town after town, either killing the inhabitants or selling them into slavery. Finally, in the summer of A.D. 70, Jewish animal sacrifices ceased and the Temple was completely destroyed. The “last days of the Old Covenant”came to an end. That was“the end” Jesus was talking about in (Matthew 24:14).

No matter what our old traditions assume about “the word world.” Their world was the Roman Empire, and as far as Paul was concerned, the gospel had been preached to that world by 64 A.D.

Since the gospel was preached in all the world the end of the Old Covenant world or age followed soon after. This kind of language in scripture should not come as a surprise because older people who come to America use this kind of language all the time. Older people who come to America from other countries after spending some time here sometimes say I miss the old word. They are not talking about the whole world or global. They are talking about their world in the sense of their old country.

Isaiah 11 and Romans 15 the wolf now dwelling with the lamb

By Adam Maarschalk.

In what sense is the wolf now dwelling with the lamb (Isaiah 11:6), the cow and the bear grazing together (verse 7), the nursing child playing over the hole of the cobra (verse 8), and the earth full of the knowledge of the Lord (verse 9)? Good question—let’s ask the apostle Paul. He quoted the next verse as being fulfilled in his own lifetime: “IN THAT DAY the root of Jesse, who shall stand as a signal for the peoples—of Him shall the nations inquire, and His resting place shall be glorious” (Isaiah 11:10). Romans 15:12, where Paul cites this verse, reads this way: “The root of Jesse will come, even He who arises to rule the Gentiles, in Him will the Gentiles hope” (Romans 15:12).

The context of both Isaiah 11 and Romans 15 suggests a bringing together in Christ the remnant of God’s people from among both the Jews and the Gentiles. Isaiah uses figurative language; Paul in Romans is more straightforward. Why not? The “mystery of God” spoken of by the prophets had been revealed and was about to be fulfilled in Paul’s day (cp. Eph. 3:6 with Rev. 10:7).

“This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Eph. 3:6). There is no Jew or Gentile in Christ Jesus (Rom. 10:12-13; Gal. 3:28, 5:6, 6:15-16); “the dividing wall of hostility” has been broken down (Eph. 2:14).

The wolf (Gentiles), so to speak, now dwells safely with the lamb (Jews), i.e. among those who belong to Christ. The Gentile nations which were deceived and dwelling “far off” (Eph. 2:11-22; Rom. 9:22-26) prior to Christ’s work on the cross are now brought near (so that without distinction “everyone who calls on the name of the Lord will be saved”; Rom. 10:12-13)...

The wolf and the lamb will feed together.

By Terry Cropper

Seven centuries before the birth of Jesus Christ, the prophet Isaiah peered into the future and depicted the glorious nature of the Messianic era with these words. The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent's food. They will neither harm nor destroy on all my holy mountain," says the LORD. (Isaiah 65:25) A parallel verse is Isaiah 11:6-9

As with most of the Bible because of our modern culture we tend to take this language to be fulfilled literally. I often pointed out how the Messianic prophecies, must be understood in their culture and historical setting. In other words we need to look closely at the language in these passages and see how God use metaphors in other scriptures to make his point to the people of that time.

The first piece of evidence is found were Jesus used figurative language to emphasize a point, make a impression, or attract the attention of the listener in his audience. Speaking of Judaic authorities Jesus told the disciples. Behold, I send you forth as (sheep in the midst of wolves): be you therefore wise as serpents, and harmless as doves. (Matthew 10:16) The disciples or anyone else who hard Jesus use this expression would never forget the Judaic authorities as "wolves”.

The Book of Acts was written to provide a history of the early church and there, the writer states, "For I know this, that after my departure (savage wolves) will come in among you, not sparing the flock. (Act 20:29) The disciples would never forget Jesus words.

Other good examples are found in Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. And in John 10:12-13 "But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. "The hireling flees because he is a hireling and does not care about the sheep. It is clear that God's people are often referred to as lambs or sheep or the flock. Go your ways: behold, I send you forth as lambs among wolves. (Luke 10:3 KJV)

God often used animals in figurative language to describe the hostility between men. This kind of language was first used in the Old Testament. Every Jew that was familiar with the Old Testament know how God used metaphors to describe men. Here is a passages that show the wolf as a false teacher: Benjamin shall raven as a wolf in the morning he shall devour the prey, and at night he shall divide the spoil. (Genesis 49:27)

Here are some passages that show sheep as the saints. Psalms 95:7 For he is our God; and we are the people of his pasture, and the sheep of his hand. (Psalms 95:7) Yet for Your sake we are killed all day long; We are accounted as sheep for the slaughter. ( Psalms 44:22)

Speaking to the leader of Israel God used this metaphors to describe his people. Ezekiel 34:2-11 "Son of man, prophesy against the shepherds of Israel, prophesy and say to them, 'Thus says the Lord GOD to the shepherds: "Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? "You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock. "The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them. "So they were scattered because [there was] no shepherd; and they became food for all the beasts of the field when they were scattered. "My sheep wandered through all the mountains, and on every high hill; yes, My flock was scattered over the whole face of the earth, and no one was seeking or searching for them. 'Therefore, you shepherds, hear the word of the LORD: " As I live," says the Lord GOD, "surely because My flock became a prey, and My flock became food for every beast of the field, because there was no shepherd, nor did My shepherds search for My flock, but the shepherds fed themselves and did not feed My flock" 'therefore, O shepherds, hear the word of the LORD! 'Thus says the Lord GOD: "Behold, I am against the shepherds, and I will require My flock at their hand; I will cause them to cease feeding the sheep, and the shepherds shall feed themselves no more; for I will deliver My flock from their mouths, that they may no longer be food for them." 'For thus says the Lord GOD: "Indeed I Myself will search for My sheep and seek them out.

Notice what the prophet Isaiah writes, O Zion, You who bring good tidings, Get up into the high mountain; O Jerusalem, You who bring good tidings, Lift up your voice with strength, Lift it up, be not afraid; Say to the cities of Judah, "Behold your God!" Behold, the Lord GOD shall come with a strong hand, And His arm shall rule for Him; Behold, His reward is with Him, And His work before Him. He will feed His flock like a shepherd; He will gather the lambs with His arm, And carry them in His bosom, And gently lead those who are with young. (Isaiah 40:9-11)

Bible prophecy often makes use of figurative language for a forth coming event and a special time elements involved in the prophet's message. Now notice how Matthew makes the connection of the good shepherd to Christ. Matthew 9:36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.

This figurative language was well known to all the members of Israel who were familiar with the Old Testament. This language was studied by all the congregation of Israel on the Sabbath in the synagogue. It was spoken in homes and by the rulers of Israel.

This is the reason Isaiah chose to use figurative language to describe the Messianic era. It is clear from scripture that people are often referred to as wolves and sheep. Often the context of a passage will point out whether figure of speech is intended. The is equally helpful in identifying what I believe to be the significance of Isaiah 11:6 and 65. Therefore, it is my conclusion that Isaiah is showing a represents of the peace in Messiah’s coming Kingdom . The wolf and lamb represented in Isaiah 11 are referring to the uniting in Christ Jesus. There is no difference. The wolf shall dwell with the lamb in peace.

This peace treaty that was brought about by the blood of Christ in God’s holy mountain is also seen in Isaiah 56:6-8 "Also the sons of the foreigner Who join themselves to the LORD, to serve Him, And to love the name of the LORD, to be His servants--Everyone who keeps from defiling the Sabbath, And holds fast My covenant Even them I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices Will be accepted on My altar; For My house shall be called a house of prayer for all nations." The Lord GOD, who gathers the outcasts of Israel, says, "Yet I will gather to him Others besides those who are gathered to him."

The little child leading them is simply referring to the peace, and ruling nature, of the Messianic reign. Christ is the Prince of Peace and He alone brings peace. He alone can tear down hostility. God’s people are no longer a prey for the wolves to devour: To correctly interpret biblical prophecy, we need an approach that will allow us to understand how the Jews understood prophecy and what the prophet said or wrote to his own people, and times."