Part 5. Christ, Church and Israel

Christ and Israel in the Last days

A few contemporary issues are as controversial and divisive as the relationship between Church and Israel.  That is the body of Christ and ethnic and national Israel as those Jews who have put their faith in Christ are part of the body of Christ, the Church of God.  Reflecting on this relationship our theological starting point should not be what any theologian in European church history has written, how good as this may be, but in biblical theology, and in particular the person, ministry and teachings of Christ. 

In the letter to the Hebrews the author states that while in the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son whom He appointed heir of all things, and through whom He made the universe (Hebrews 1:1-2).  This statement implies that our first and foremost focus should be on Christ as in these last days God has spoken to us. The words last days also implies that eschatologically speaking the last days have been inaugurated with the coming of Christ. This of course agrees with Peter’s speech in Acts 2:14-41 where he reminds his predominantly Jewish hearers of the prophecy of Joel and explains that the Pentecost event as well as the coming and ministry of Christ, and his death and resurrection and exaltation to ruling on David’s throne (Vs. 30) is all part of the fulfilment of Joel 2:28-32.  The coming of Christ then inaugurated the last days and these last days find their culmination and completion at the second coming of Christ. In the meantime Christ rules on David’s throne, bringing new life to all who put their trust in Him while at the same time actively putting all his enemies under his feet (1 Cor. 15:22-28; Hebrews 1:3-4, 13).

The writer to the Hebrews also states that the Son is the radiance of God’s glory and the exact representation of His being (Hebrews 1:3).  We take this to mean that there is no greater revelation of who God is, no more complete explanation of who God is and what He requires, than what we find in the person, ministry and teachings of Christ.  All other revelation, through prophets or apostles as recorded in Scripture or any form of contemporary revelation will therefore be always incomplete and will need to be understood and interpreted from the perfect and complete revelation which we have in Christ.  In terms of hermeneutics Christ, his person, his character, his ministry and his teaching is ‘the hermeneutical key’ by which we should interpret the rest of Scripture. How His own disciples interpreted and applied Christ in their context as reflected in the New Testament writings is thereby great importance and provides us with examples to emulate.  How others at a later stage in church history interpreted and applied Christ in and to their context we consider as of lesser importance although still useful.  In terms of setting the right priorities it is illustrative to consider that Christ told his (all Hebrew/Jewish by ethnic background) disciples that their task now (in these last days) is to make disciples of all nations (ethne – non-Jews), teaching them to obey everything Christ had instructed them (Mt. 28:18-20). 

In Mt. 28:18-20 Christ as the one with all authority in heaven on earth (reigning on David’s throne) is pre-eminent and His teaching is paramount and people from all nations are called to become disciples of Him and His teaching.  The teachings of Christ do not so much constitute another set of religious rules which need to be followed legalistically but rather is a matter of a philosophy of life as summarized in the Great Commandment (Mark 12:29-31) while its praxis is illustrated in the story of the Good Samaritan (Luke 10:25-37). It is a philosophy which we can only understand, embrace and put into practice with the help of the Holy Spirit which is given to all those who by faith in Christ have been reconciled to God and have been born again, baptised into a new body, the body Christ (Rom. 3:21-26; 1 Cor. 12:13). 

The body of Christ is the true Church of God and does not consist of visible organizational structures, human made regulations or any other human construct, but consist of both Jew and Gentile, and people of all walks of life, who are in Christ as a result of having put their faith in Him for salvation and having become His disciples (1 Cor. 12:13).  Within this body of Christ there is no distinction any more between Jew and Gentile, male or female, slave or free (Gal. 3:26-29).  This body of Christ is being build into a temple for God’s glory consisting of Jew and Gentile as in Christ the two who were formerly apart are in Christ not only reconciled to God, but also to one-another, taking away the former hostility (Ephesians 2:18-21).  Those who belong to Christ are Abraham’s seed and therefore heirs to the promises of God whether they are Jew or Gentile, slave or free or any other earthly status (Gal. 3:28-29). 

In terms of the Law of Moses, Christ did not abolish the law, not an iota of it during His ministry on earth (Mt. 5:18). He states that its requirements are just and we are not to deviate even from its smallest regulation (Mt. 5:19).  This highlights the truth that nobody except the Christ was ever able to consistently obey the law. Everyone else is a law breaker and therefore the law could not justify anyone (Gal. 2:16). Christ, however, fulfilled all the requirements of the law (Mt. 5:17) and redeemed us from the curse of the law (Gal. 3:13-14) which is upon everyone who does not fully obey the law (Gal. 3:10).  However, by being in Christ, born again into his being part of His body, being clothed with Him we share in his perfection and thus share in His fulfilment of the law.  By fulfilling the requirements of the law Christ did abolish the law in His flesh (Eph. 2:15), not in the sense of rejecting the law but by making us into a new humanity which is no longer under the law of Moses, but now under the law of Christ.  

 By faith we have died with Christ, being baptized into His death (Rom. 6:3-10), therefore the law no longer has authority over us as we have died to the law through the body of Christ (Rom. 7:4). Consequently, we are released from the law so that we may serve in the new way of the Spirit who helps us follow the Law of Christ characterised by love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal. 5:22-23) and not in the old way of the written code (Rom. 7:6).

From the above perspective both that part of ethnic Israel which has not yet put their faith in Christ, whether they live in national Israel or not, as well as people from all other nations who have not put their faith in Christ should be the focus of our ministry of reconciliation (2 Cor. 5:14-21). Compelled by His love we are calling all people to be reconciled to God in Christ and in Christ also becoming reconciled to one-another in one Body.  He is the Good Shepherd of Israel who is bringing his sheep from the other pen who were not of his sheep-pen Israel, but reconciling them in Himself, he makes them one flock under One Shepherd (John 10:14-16; Eph. 2:14-15).

May He help us to faithfully participate with Him in His Mission of reconciliation to the world and not get hindered by divisive quarrels about the law, ethnic identities and speculation about God is involved in the political establishment and the manoeuvres of the nations.