The New Testament consistently teaches that salvation comes through faith in Jesus Christ alone for both Jew and Gentile (Romans 3:22–24; Galatians 3:28). However, while there is one way of salvation, the New Testament writers, including Jesus Himself, maintain a clear distinction between God’s eschatological purposes for national Israel and the broader body of believers (the Church) concerning the doctrine of last things, particularly in relation to the Millennium. This article explores this distinction using a historical-grammatical hermeneutic, which seeks to interpret Scripture in its original context, respecting the intent of the authors, the historical setting, and the grammatical structure of the text.
Salvation: One Way for All
The New Testament unequivocally declares that salvation is through faith in Jesus Christ, irrespective of ethnic or national identity. In Romans 3:22–24, Paul writes, “The righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift.” Similarly, Galatians 3:28 states, “There is neither Jew nor Greek… for you are all one in Christ Jesus.” These passages establish that the means of salvation—faith in Christ—is universal.
However, the unity of salvation does not erase distinctions in God’s eschatological program for national Israel and the Church. The New Testament writers, including Jesus, Paul, and John, consistently affirm a unique role for national Israel in God’s redemptive plan, particularly in the context of the Millennium, the prophesied thousand-year reign of Christ (Revelation 20:1–6).
Jesus’ Distinction of National Israel in Eschatology
Jesus Himself distinguishes between national Israel and the broader body of believers in His teachings about the end times. In Matthew 19:28, Jesus speaks to His disciples about the future, saying, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.” This statement, rooted in the historical-grammatical context, refers specifically to the twelve tribes of Israel, indicating a future role for ethnic Israel in the eschatological kingdom. The “new world” (Greek: palingenesia, meaning “renewal” or “regeneration”) aligns with the restoration of creation and Israel’s prominence in the Millennial Kingdom.
Furthermore, in the Olivet Discourse (Matthew 24–25), Jesus addresses the future of Jerusalem and the Jewish people in the context of end-time events. In Matthew 24:15–21, He references the “abomination of desolation” from Daniel 9:27, which pertains to events involving the Jewish temple and people during the Great Tribulation. Jesus’ warning to those in Judea to flee (Matthew 24:16) underscores a specific focus on the Jewish nation in the eschatological timeline, distinct from the broader body of believers.
Paul’s Teaching on Israel’s Eschatological Role
The Apostle Paul provides one of the clearest distinctions between national Israel and the Church in Romans 9–11. In Romans 11:25–26, Paul writes, “Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved.” The historical-grammatical interpretation of “all Israel” refers to national Israel, not the Church, as Paul contrasts Israel with the Gentiles throughout this passage. The phrase “until the fullness of the Gentiles has come in” suggests a distinct period of salvation for Gentiles, after which God will fulfill His promises to Israel.
Paul roots this promise in the Old Testament, citing Isaiah 59:20–21: “The Deliverer will come from Zion, he will banish ungodliness from Jacob” (Romans 11:26). This points to a future restoration of national Israel during the Messianic Kingdom, consistent with Old Testament prophecies about Israel’s role in the Millennium (e.g., Isaiah 2:2–4; Zechariah 14:16–19). Paul’s use of the term “mystery” indicates a divine plan that includes both the salvation of Gentiles and the future restoration of Israel, maintaining a distinction between the two groups.
In Romans 11:28–29, Paul further emphasizes this distinction: “As regards the gospel, they [Israel] are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable.” Here, Paul underscores that God’s covenant promises to Israel remain intact, despite their current rejection of the gospel, pointing to a future fulfillment in the eschatological plan.
The Book of Revelation and Israel’s Millennial Role
The Book of Revelation, written by John, further highlights the distinct role of national Israel in the Millennium. In Revelation 7:4–8, John describes the sealing of 144,000 servants of God, identified specifically as “from every tribe of the sons of Israel.” The precise enumeration of 12,000 from each of the twelve tribes underscores a literal, ethnic Israel, distinct from the broader “great multitude” of believers from every nation described in Revelation 7:9–10. The historical-grammatical approach interprets these tribes as literal descendants of Israel, not as symbolic of the Church.
Revelation 20:1–6 describes the Millennium, where Christ reigns for a thousand years. While the passage focuses on the resurrection of believers, the broader context of Revelation aligns with Old Testament prophecies about Israel’s restoration during this period. For example, Zechariah 14:9–11, referenced in Revelation’s eschatological framework, describes Jerusalem as the center of worship in the Messianic Kingdom, with nations coming to honor the Lord. This aligns with Revelation 21:24, where nations walk in the light of the New Jerusalem, suggesting Israel’s central role in God’s kingdom.
The Historical-Grammatical Hermeneutic and Israel’s Role
The historical-grammatical hermeneutic demands that we interpret these passages in their original context, respecting the author’s intent and the historical setting. The New Testament writers consistently draw on Old Testament promises to Israel, such as those in Jeremiah 31:31–34 and Ezekiel 36:24–28, which speak of a future restoration of national Israel. These prophecies are not allegorized or applied to the Church in the New Testament but are reaffirmed as applying to ethnic Israel.
For example, in Acts 1:6–7, the disciples ask Jesus, “Lord, will you at this time restore the kingdom to Israel?” Jesus does not deny the premise of a restored kingdom for Israel but responds, “It is not for you to know times or seasons that the Father has fixed by his own authority.” This affirms that the restoration of Israel remains part of God’s plan, though its timing is not revealed.
Conclusion
While the New Testament teaches one way of salvation through faith in Jesus Christ for both Jew and Gentile, it maintains a clear distinction between God’s eschatological purposes for national Israel and the Church, particularly in the context of the Millennium. Jesus’ teachings in Matthew 19:28 and the Olivet Discourse, Paul’s arguments in Romans 9–11, and John’s visions in Revelation 7 and 20 all affirm a unique role for national Israel in the end times. Using a historical-grammatical hermeneutic, these passages reveal that God’s promises to Israel—rooted in the Abrahamic, Davidic, and New Covenants—remain distinct from His purposes for the Church, culminating in Israel’s restoration and prominence in the Millennial Kingdom. This distinction does not undermine the unity of salvation but reflects the multifaceted nature of God’s redemptive plan.
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