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No deeper truth could be uttered than is expressed in the words of Christ, “Ye in Me (by the baptism of the Spirit), and I in you” (by the Spirit’s regeneration – Jn 14:20). That this and all similar truth is wholly foreign to the OT is obvious.
Many fail to recognize the vast distinctions between Israel and the Church which, being so radical in character, serve to indicate the widest possible difference between them—difference in origin, difference in character and responsibility, and difference in destiny (Israel - New Earth; Body of Christ - New Heaven—NC).
There are at least twenty-four far-reaching distinctions to be observed between Israel and the Church, while there are about twelve features common to both; but the obvious similarities do not set aside the differences. The fact that revelation concerning both includes the truth about God, holiness, sin, and redemption by the Blood (in types and shadows - Col 2:17; Heb 8:5; 10:1), does not eliminate a far greater body of truth in which it is disclosed that Israelites become such by natural birth (“people of God”—NC), while Christians become such by spiritual birth (children of God—NC).
Israelites were appointed to live and serve under a meritorious, legal system (obtained forgiveness by works of obedience - Num 15:25, 30—NC), while Christians live and serve under a gracious system (forgiveness obtained by Another—NC). Israelites, as a nation, have their citizenship now and their future destiny centered only in the earth, reaching on to the New Earth which is yet to be, while Christians have their citizenship and future destiny only centered in heaven, extending on into the New Heaven that is yet to be.
In the Lord’s death Israel had her share to the extent that He dealt finally with the sins committed aforetime, which sins had been covered according to the provisions of the OT atonement (Ro 3:25; Heb 9:15-22). However, the nation Israel sustains no relationship with Christ other than that which David foresaw, namely, that if Christ died He must be raised again from the dead in order that He might sit on David’s throne (Acts 2:25-31).
Over and against this, it is revealed that Christ loved the Church and gave Himself for it (Eph 5:25-27). His resurrection is the beginning of the New Creation of God, which includes the “many sons” (Heb 2:10) whom He is “bringing into glory” (Heb 2:10). In that new creation relationship, the believer is in the resurrected and ascended Lord Jesus Christ, and He is in the believer. This two-fold union establishes an identity of relationship which surpasses all human understanding.
It is even likened by Christ to the union that exists between the Persons of the Godhead (Jn 17:21-23). By the baptism of the Spirit (Who is the Creator of our new birth in Christ—NC), the saved one is joined to the Lord (1Co 6:17; Gal 3:27), and by that union with the resurrected Christ is made a partaker of His resurrection life (Col 2:12). He “is crucified” (Ro 6:6), “dead” (Col 3:3), and “buried” with Christ (Rom 6:4), and is raised to walk in newness of life (Ro 6:2-4; Col 3:1). He is now seated with Christ in the heavenlies (Eph 2:6); is a citizen of heaven (Phl 3:20); is forgiven “all trespasses” (2Co 5:19; Col 2:13); is justified (Ro 5:1; 1Co 6:11); and blessed with every “spiritual blessing” (Eph 1:3; 2Pe 1:3).
This vast body of truth, but partially indicated here, is not found in the OT (was not intended so, that God might have a body of earthly witnesses, namely, Israel—NC), nor is Israel ever said to be related to the resurrected and ascended Lord Jesus Christ. The Church is heavenly; Israel is earthly.
—Lewis Sperry Chafer (1871–1952)
MJS daily devotional excerpt for September 13
It required nothing less than the Cross to liberate us from the law.
"The law is not our ‘rule of life’ for the simple reason that it was the Israelite’s. The Christian not being a Jew, the law is not for him. ‘Holy, just and good’ it is, but the Christian’s rule of life is ‘in Christ. . . a new creature’ (Gal. 6:15). The believer’s place and rule is to walk as a ‘pilgrim and stranger’ upon the earth. The law has nothing of this. Had it been fulfilled, it would have made earth morally a paradise; and will, when written upon Israel’s heart in the millennial days. But strangership on earth and a heavenly walk, it never taught.
"The Christian is on larger, higher, firmer ground than that on which Israel after the flesh stood. The law is good if a man use it lawfully; and its lawful application is expressly not to form, guide, and govern the walk of the righteous, but to deal with the lawless and disobedient, ungodly and sinful, unholy and profane, and, in short, with whatever is contrary to sound doctrine (1 Tim. 1:9, 10)." –Frederick William Grant (July 1834-1902)
"Any aspect of life or conduct which is undertaken in dependence on the energy and ability of the flesh is, to that extent, purely legal in character, whether it be the whole revealed will of God, the actual written commandments, or the exhortations of grace. Dependence on the arm of flesh is consistent with pure law; dependence on the power of God is demanded under pure grace." –Lewis Sperry Chafer
Many fail to recognize the vast distinctions between Israel and the Church which, being so radical in character, serve to indicate the widest possible difference between them—difference in origin, difference in character and responsibility, and difference in destiny (Israel - New Earth; Body of Christ - New Heaven—NC).
There are at least twenty-four far-reaching distinctions to be observed between Israel and the Church, while there are about twelve features common to both; but the obvious similarities do not set aside the differences. The fact that revelation concerning both includes the truth about God, holiness, sin, and redemption by the Blood (in types and shadows - Col 2:17; Heb 8:5; 10:1), does not eliminate a far greater body of truth in which it is disclosed that Israelites become such by natural birth (“people of God”—NC), while Christians become such by spiritual birth (children of God—NC).
Israelites were appointed to live and serve under a meritorious, legal system (obtained forgiveness by works of obedience - Num 15:25, 30—NC), while Christians live and serve under a gracious system (forgiveness obtained by Another—NC). Israelites, as a nation, have their citizenship now and their future destiny centered only in the earth, reaching on to the New Earth which is yet to be, while Christians have their citizenship and future destiny only centered in heaven, extending on into the New Heaven that is yet to be.
In the Lord’s death Israel had her share to the extent that He dealt finally with the sins committed aforetime, which sins had been covered according to the provisions of the OT atonement (Ro 3:25; Heb 9:15-22). However, the nation Israel sustains no relationship with Christ other than that which David foresaw, namely, that if Christ died He must be raised again from the dead in order that He might sit on David’s throne (Acts 2:25-31).
Over and against this, it is revealed that Christ loved the Church and gave Himself for it (Eph 5:25-27). His resurrection is the beginning of the New Creation of God, which includes the “many sons” (Heb 2:10) whom He is “bringing into glory” (Heb 2:10). In that new creation relationship, the believer is in the resurrected and ascended Lord Jesus Christ, and He is in the believer. This two-fold union establishes an identity of relationship which surpasses all human understanding.
It is even likened by Christ to the union that exists between the Persons of the Godhead (Jn 17:21-23). By the baptism of the Spirit (Who is the Creator of our new birth in Christ—NC), the saved one is joined to the Lord (1Co 6:17; Gal 3:27), and by that union with the resurrected Christ is made a partaker of His resurrection life (Col 2:12). He “is crucified” (Ro 6:6), “dead” (Col 3:3), and “buried” with Christ (Rom 6:4), and is raised to walk in newness of life (Ro 6:2-4; Col 3:1). He is now seated with Christ in the heavenlies (Eph 2:6); is a citizen of heaven (Phl 3:20); is forgiven “all trespasses” (2Co 5:19; Col 2:13); is justified (Ro 5:1; 1Co 6:11); and blessed with every “spiritual blessing” (Eph 1:3; 2Pe 1:3).
This vast body of truth, but partially indicated here, is not found in the OT (was not intended so, that God might have a body of earthly witnesses, namely, Israel—NC), nor is Israel ever said to be related to the resurrected and ascended Lord Jesus Christ. The Church is heavenly; Israel is earthly.
—Lewis Sperry Chafer (1871–1952)
MJS daily devotional excerpt for September 13
It required nothing less than the Cross to liberate us from the law.
"The law is not our ‘rule of life’ for the simple reason that it was the Israelite’s. The Christian not being a Jew, the law is not for him. ‘Holy, just and good’ it is, but the Christian’s rule of life is ‘in Christ. . . a new creature’ (Gal. 6:15). The believer’s place and rule is to walk as a ‘pilgrim and stranger’ upon the earth. The law has nothing of this. Had it been fulfilled, it would have made earth morally a paradise; and will, when written upon Israel’s heart in the millennial days. But strangership on earth and a heavenly walk, it never taught.
"The Christian is on larger, higher, firmer ground than that on which Israel after the flesh stood. The law is good if a man use it lawfully; and its lawful application is expressly not to form, guide, and govern the walk of the righteous, but to deal with the lawless and disobedient, ungodly and sinful, unholy and profane, and, in short, with whatever is contrary to sound doctrine (1 Tim. 1:9, 10)." –Frederick William Grant (July 1834-1902)
"Any aspect of life or conduct which is undertaken in dependence on the energy and ability of the flesh is, to that extent, purely legal in character, whether it be the whole revealed will of God, the actual written commandments, or the exhortations of grace. Dependence on the arm of flesh is consistent with pure law; dependence on the power of God is demanded under pure grace." –Lewis Sperry Chafer
