An Apologetic for God’s Faithful Covenant Keeping with National Israel

Introduction

The distinction between the Church and Israel stands as one of the foundational pillars of dispensational theology. This distinction is not merely an academic exercise but touches the very character of God Himself—His faithfulness, His immutability, and His covenant-keeping nature. Against the rising tide of replacement theology, we must defend the biblical truth that the Israel-church distinction of dispensationalism argues for discontinuity between them, and that God’s covenants with national Israel remain inviolate and await future fulfillment.

The Scripture declares in Romans 11:29, “For the gifts and calling of God are without repentance” (KJV). This fundamental truth undergirds our entire apologetic: God cannot and will not break His covenants with the physical nation of Israel, for to do so would violate His own character and make Him a covenant-breaker.

The Biblical Foundation for the Church-Israel Distinction

The Mystery of the Church

The Apostle Paul reveals that the Church is a “mystery” (Ephesians 3:3-6), something not revealed in the Old Testament. Paul writes, “How that by revelation he made known unto me the mystery; (As I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Ephesians 3:3-5, KJV).

If the Church were merely a continuation or replacement of Israel, how could it be called a “mystery”? The very terminology Paul employs demonstrates that the Church represents something entirely new in God’s program. This mystery involves “That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel” (Ephesians 3:6, KJV).

The Unique Beginning of the Church

The Church began on the Day of Pentecost (Acts 2), not in the Old Testament. Jesus Himself spoke of the Church in future terms: “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matthew 16:18, KJV). The future tense “will build” indicates the Church did not yet exist during Christ’s earthly ministry.

Furthermore, Paul describes believers as being “baptized into one body” by the Holy Spirit (1 Corinthians 12:13). This baptism of the Holy Spirit, which forms the Church, first occurred at Pentecost, not in Old Testament times.

God’s Unconditional Covenants with Israel

The Abrahamic Covenant

God’s covenant with Abraham is foundational and unconditional. Genesis 12:1-3 records God’s promise: “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (KJV).

Notice the language—”I will” appears repeatedly, indicating divine promise, not human obligation. Genesis 15:18 confirms this: “In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates” (KJV).

The covenant ceremony in Genesis 15:9-21 is particularly significant. In ancient Near Eastern covenant-making, both parties would walk between the divided animals, symbolizing that both were bound by the covenant and subject to the curse of death if they broke it. However, only God (represented by the smoking furnace and burning lamp) passed between the pieces while Abraham slept. This demonstrates that the covenant depends entirely upon God’s faithfulness, not Abraham’s performance.

The Davidic Covenant

God’s covenant with David promises an eternal throne, kingdom, and dynasty: “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever” (2 Samuel 7:12-13, KJV).

This covenant finds its ultimate fulfillment in Jesus Christ, who will literally reign on David’s throne in Jerusalem during the Millennial Kingdom. Luke 1:32-33 confirms this: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (KJV).

The New Covenant with Israel

Jeremiah 31:31-34 reveals God’s New Covenant specifically with “the house of Israel, and with the house of Judah” (verse 31). While the Church participates in some benefits of this covenant, its primary application is to national Israel. The covenant includes: forgiveness of sins, the law written on hearts, universal knowledge of God among Israelites, and restoration to the land.

Ezekiel 36:24-28 provides additional details: “For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (KJV).

Addressing Arguments Against the Distinction

Argument 1: “The Church is the New Israel”

A popular theology teaches that the church is God’s new-covenant people because Jesus is the true Israel, making the Church the “new Israel.” However, this argument fails on several grounds:

Biblical Evidence Against:

1. Consistent Terminology: The New Testament maintains distinct terminology for Israel and the Church. In 1 Corinthians 10:32, Paul writes, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God” (KJV), clearly distinguishing three groups.
2. Israel Called Israel: Even after the Church’s formation, the New Testament continues to call Israel “Israel.” Romans 9:6 states, “Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel” (KJV), distinguishing between ethnic Israel and believing Israel within the nation.
3. Future for Israel: Romans 11:25-26 promises a future for national Israel: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved” (KJV) This will be fulfilled at the end of the Tribulation.

Argument 2: “God Has One People Throughout History”

Some argue that “the Bible teaches a strong continuity between the old and new covenants and between Israel and the church”, suggesting God has always had one people with the same salvation.

Response: While salvation has always been by faith alone (Romans 4:1-5), this does not eliminate God’s distinct programs for different peoples. Paul clearly teaches that God’s program includes both Jews and Gentiles: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28, KJV).

However, this spiritual unity in Christ does not erase ethnic and national distinctions in God’s prophetic program. Paul maintains these distinctions throughout Romans 9-11, never suggesting that being “one in Christ” eliminates God’s future plans for Israel as a nation.

Argument 3: “The Old Testament is Interpreted by the New”

Some hold the view that the New Testament as the key to interpreting the Old Testament, while for dispensationalists, the Old Testament is interpreted on its own.

Response: While the New Testament certainly illuminates the Old Testament, it does not contradict or spiritualize away the plain meaning of Old Testament prophecies.

The principle of literal, grammatical-historical interpretation demands that we understand Old Testament promises to Israel in their normal sense unless the New Testament explicitly reinterprets them.

Jesus Himself affirmed this principle in Luke 24:44: “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (KJV). Notice Jesus says “all things must be fulfilled,” not spiritualized or transferred to another entity.

The Immutability of God and Covenant Faithfulness

The heart of our apologetic rests on God’s character. Numbers 23:19 declares, “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (KJV).

If God can break His covenants with Israel, then His character becomes questionable, and no promise to the Church would be secure. Malachi 3:6 states, “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed” (KJV). God’s immutability guarantees the security of His covenants with Israel.

Israel’s Present Condition and Future Hope

Israel’s Present Blindness

Romans 11:25 explains Israel’s current spiritual condition: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in” (KJV).

This blindness is:

• Partial (“in part”) – not affecting every individual Jew
• Temporary (“until”) – having a definite end point
• Purposeful – allowing for the full inclusion of Gentiles

Israel’s Future Restoration

Scripture abundantly promises Israel’s future restoration:

Ezekiel 37:21-22: “And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel” (KJV).

Zechariah 12:10: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son” (KJV).

Romans 11:26-27: “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins” (KJV).

Practical Implications of the Distinction

For Hermeneutics

Maintaining the Church-Israel distinction preserves the literal, grammatical-historical method of interpretation. This method:

• Takes biblical language at face value unless context demands otherwise
• Respects the author’s intended meaning
• Avoids the arbitrary spiritualization of clear promises

For Eschatology

The distinction affects our understanding of:

• The Rapture: The Church will be removed before God resumes His program with Israel in the Tribulation
• The Tribulation: Primarily concerns Israel and the nations, not the Church
• The Millennium: Christ will reign literally in Jerusalem, fulfilling promises to David and Israel

For Missions

Understanding the distinction motivates evangelism to Jewish people, recognizing they remain “beloved for the fathers’ sakes” (Romans 11:28, KJV) and have a unique place in God’s program.

Conclusion

The Church and Israel are distinct entities in God’s program, each with unique roles, promises, and destinies. God’s unconditional covenants with Israel guarantee their future restoration and blessing, while the Church enjoys its own unique privileges as the Body and Bride of Christ.

To deny this distinction is to impugn God’s character as a covenant-keeper and to rob both Israel and the Church of their unique biblical identities and destinies.

As Romans 11:29 definitively states, “For the gifts and calling of God are without repentance” (KJV).

God has not cast away His people Israel (Romans 11:1), nor has He transferred their promises to another entity. The Church has not replaced Israel but stands alongside her as a separate testimony to God’s grace. Both entities will find their ultimate fulfillment in the eternal state, where the New Jerusalem will bear the names of both the twelve tribes of Israel and the twelve apostles of the Church (Revelation 21:12-14).

This truth should humble the Church, inspire hope for Israel’s future, and magnify our understanding of God’s magnificent and multifaceted wisdom in His dealings with mankind. As Paul exclaims in Romans 11:33, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (KJV).

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“He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus” (Revelation 22:20, KJV).