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  1. It looks like this forum does not number the posts on a thread. I want to show part of a post here by William: "However, if we are talking about true Israel, there really is no distinction. The true Israel of the Old Testament became the nucleus of the true church on the day of Pentecost. Here the analogy of the olive tree that Paul uses in Romans 11 is instructive. The tree represents the covenant people of God—Israel. Paul compares unbelieving Israel to branches that have been broken off from the olive tree (v. 17a). Believing Gentiles are compared to branches from a wild olive tree that have been grafted in to the cultivated olive tree (vv. 17b–19). The important point to notice is that God does not cut the old tree down and plant a new one (replacement theology). Neither does God plant a second new tree alongside the old tree and then graft branches from the old tree into the new tree (traditional dispensationalism). Instead, the same tree exists across the divide between Old and New Testaments." The New Testament does not use the term "True Israel." Paul writes about the Commonwealth of Israel in Ephesians 2: 12, about "the children of the promise who are counted for the Seed" in Romans 9: 8, "the children of he flesh which are not the children of God" in Romans 9: 8. "Israel after the flesh" in I Corinthians 10: 18, "the good olive tree" in Romans 11: 24, "the body of Christ" in Ephesians 4: 12, "God's elect" in Romans 8: 33 etc, and "the Israel of God" in Galatians 6: 15-16. Paul writes about a "remnant according to the election of grace" in Romans 11: 1-6 which is made up entirely of Israelites. Where does "True Israel" fit in the above list of identities of the elect of God? But in the paragraph quoted above - "the same tree exists across the divide between Old and New Testaments." Is not this saying that the Good Olive Tree" in Romans 11: 24 is Old Covenant Israel? The problem is that this doctrine leaves out Christ's work on the Cross which provides the spiritual regeneration for the New Covenant. Mark 8: 31-33 says: "And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32. And he spake that saying openly. And Peter took him, and began to rebuke him. 33. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men." Luke 18: 31-34: "Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33. And they shall scourge him, and put him to death: and the third day he shall rise again. 34. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken." Christ's followers did not understand the spiritual power that was to come out of his death and resurrection. "And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all." Acts 4: 31-33. John 3: 1-6 is about the spiritual regeneration available to the believer from Christ's resurrection. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7. Marvel not that I said unto thee, Ye must be born again." John 3: 5-7 The resurrection shows that Chris has the power to forgive our sins and to raise us from the dead to immortal life. It also indicates that Christ has the power to change or transform us. Romans 12: 2 talks about - the μεταμορφουσθε τη ανακαινωσει του νοος- the metamorphosis by the renewing of your mind. "But after that the kindness and love of our saviour God to man ward appeared, 5 not of the deeds of righteousness which we wrought, but of his mercy, he saved us, by the fountain of the new birth, and with the renewing of the holy ghost," Titus 3: 5 The important Greek word on regeneration is , παλιγγενεσιας, or paliggenesia - a new birth, regeneration, renewal." "Blessed be God, the father of our Lord Jesus Christ, which through his abundant mercy begat us again unto a lively hope, by the resurrection of Jesus Christ from death, 4 to enjoy an inheritance immortal, and undefiled, and that perisheth not; reserved in heaven for you 5 which are kept by the power of God through salvation, which salvation is prepared already to be showed in the last time." I Peter 1: 3-5. The word important for regeneration is begat, from αναγεννησας, and see: Strong's Greek: 313. ἀναγεννάω (anagennaó) -- to beget again BIBLEHUB.COM he next verse on regeneration is James 1: 18, Of his own will begat he us with the word of life, that we should be the first fruits of his creatures. " The Greek word relating to regeneration is απεκυησεν or apokueoi, to give birth to by the word of truth. Since the word of truth is the source of this birth, it is a regeneration. John 1: 13: "But as many as received him, to them gave he power to be the sons of God: in that they believed on his name: 13 which were born not of blood nor of the will of the flesh, nor yet of the will of man: but of God." The key word for regeneration is εγεννηθησαν, or gennaó, meaning "beget, bring forth, give birth to" from: Since it says "were born not of blood nor of the will of the flesh, nor yet of the will of man: but of God," this is about regeneration by the Holy Spirit.
  2. ""The traditional dispensationalist view maintains that God has not replaced Israel with the church but that God has two programs in history, one for the church and one for Israel." William Tyndale broke from the Catholic translation of ekklesia as Church and Tyndale consistently used "Congregation" for ekklesia, except for Acts 14: 13 and Acts 19: 37 where he used churche, meaning a pagan place of worship. This use of congregation instead of churche might have contributed to his being strangled at the stake by the Catholics. Ekklesia is Strong's Exhaustive Concordance number 1577. The Strong's Exhaustive Concordance defines ekklesia as meaning "A calling out,, i.e., to a popular meeting, especially a religious congregation, Jewish Synagogue. or Church community of members on earth or saints in heaven or both." The meanig of an English word used for a Greek word in translation must have a meaning as close as possible to the meaning of the Greek word when the New Testament was written.. Congregation or assembly are English words which are closer in meaning to ekklesia than was the word church. Before the New Testament was written in Greek ekklesia was commonly used as a political term, meaning an assembly of citizens. In the Greek city-state the citizens were called out by the trumpet of the kerux (herald) summoning them to the ekklesia, or meeting.. The link to the longer definition of church in the Oxford English Dictionary is: http://civ.icelord.net/read.php?f=3&i=63650&t=63650&v=f "CHURCH: FORMS: (a) cirice, cyrice, chiriche, churiche, chereche, (b) CIRCE, cyrce, chyrce, cirke, etc., etc., "The ulterior derivation has been keenly disputed. The L. circus, and a Gothic word kйlikn 'tower, upper chamber' (app. originally Gaulish) have both been proposed (the latter suggested by the Alemannic chilihha), but are set aside as untenable; and there is now a general agreement among scholars in referring it to the Greek word, properly kurion adj. 'of the Lord, dominicum, dominical' (f. Kurios lord), which occurs, from the 3rd century at least, used substantively (sc. doma, or the like) = 'house of the Lord', as a name of the Christian house of worship. Of this the earliest cited instances are in the Apostolical Constitutions (II. 59), a 300, the edict of Maximinus (303-13), cited by Eusebius (Eccl. Hist. ix. 10) a 324, the Councils of Ancyra 314 (Canon 15), Neo-Caesarea 314-23 (Can. 5), and Laodicea (Can. 28). Thenceforward it appears to have been in fairly common use in the East: e.g., Constantine named several churches built by him Kuriaka (Eusebius De Laud. Const. xvii),"(Oxford English Dictionary). CIRCE was a Greek goddess who turned men into PIGS!!" The Oxford English Dictionary mentions the Greek goddess circe, and also says in caps in its list of spellings of church, the word CIRCE. The Catholic Encyclopedia lists circe as one spelling of church, but does not mention a possible origin of circe from the Greek goddess circe." The question is whether the use pf the word church for ekklesia rather than congregation or assembly implies that all or almost all the members of a church are saved and are members of he elect of God.
  3. The prophecy of Jeremiah 18: 1-6 was that God would remake Old Covenant Israel, not just take that which is the "True Israel" out of All Israel to make the beginnings of the New Covenant. There are teachings in the Old Testament which point to that which became the New Covenant, and not just Jeremiah 31: 31-34. Foe example,The several Old Testament Texts That Talk About "Circumcision of the Heart" Are Not About Something Like Literal Circumcision, But Are About Spiritual Regeneration Eventually Fulfilled In Christ (James 1: 18). Before Christ, in Old Covenant Israel, there was not a spiritual regeneration brought about by the Holy Spirit (John 3: 5-6) which fulfilled the promise of a spiritual regeneration, which is what circumcision of the heart in the Old Testament is pointing to. "Of his own will begat he us with the word of life, that we should be the first fruits of his creatures. " James 1:18: ..The Greek word relating to regeneration is απεκυησεν or apokueoi, to give birth to by the word of truth. Since the word of truth is the source of this birth, it is a regeneration. The word of Truth awaited the coming of Jesus Christ
  4. Another Look At Romans 11: 26 και ουτως πας ισραηλ σωθησεται καθως γεγραπται ηξει εκ σιων ο ρυομενος και αποστρεψει ασεβειας απο ιακωβ "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: " Focus on "και ουτως πας ισραηλ σωθησεται" "And in this way all Israel shall be saved." See: Strong's Greek: 3779. οὕτω, (houtó and houtós) -- in this way, thus BIBLEHUB.COM οὕτως, Strong's Exhaustive Concordance Number 3779. houtós, in this way, thus, so, in this manner. Houtos refers back to what Paul says in Romans 11, prior to verses 25-26. Paul begins Romans 11 by talking about the remnant of Israel in verses 1-6. He says in Romans 11: 5-6 that "Even so then at this present time also there is a remnant according to the election of grace.6. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." Here he teaches that a remnant of Old Covenant Israel has become part of God's elect by grace. This remnant from Old Covenant Israel is made up only of people of Old Covenant Israel. Paul is one of this Remnant. He says in Philippians 3: 4 that "Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee." All of his remnant of Israel, which God used to began his New Covenant people, were of the stock of Israel, though not all were of the tribe of Benjamin or were Pharisees, like Paul. Peter and John were just fishermen. But in Romans 11: 13-25 he writes about both Old Covenant Israelites and Gentiles and says that Gentiles are grafted into his metaphoric Good OliveTree of Romans 11: 24, which cannot be Old Covenant Israel because he says in II Corinthians 3: 7-13 that what he there calls the ministration of death and the ministration of condemnation - the Old Covenant - was done away. The Good Olive Tree of Romans 11: 24 is of the New Covenant Then in Romans 11: 20-23 he says "Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21. For if God spared not the natural branches, take heed lest he also spare not thee. 22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23. And they also, if they abide not still in unbelief, shall be "graffed in: for God is able to graff them in again." Paul is saying in Romans 11: 6-24 that the elect of God is made up of both Gentiles and Jews who have been made into the elect by their faith. In Ephesians 2: 11-15 Paul says "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:" Gentiles, who believe on Christ and in his Gospel are changed, or born again (John 3: 1-6, Romans 12: 2, II Corinthians 5: 17, and Galatians 6-15-16) are in Ephesians 2: 13 made close to the Commonwealth of Israel but again as in Romans 11: 26 this Commonwealth of Israel is not Old Covenant Israel.. In Ephesians 2: 15-16 saved Israelites and saved Gentiles are joined together int one body, by Christ's work on the Cross. Other New Testament scriptures affirm that saved Jews and saved Gentiles are not separated but are joined together into one Body of Christ - such as Romans 10: 12, Galatians 3: 28. John 10: 16, Romans 12: 4-5 and Ephesians 4: 4 teach the doctrine that God has one group of his elect, not two groups. The Literalist "Hermeneutic" of dispensationalism may help make dispensationalists unable to see that the New Testament does not separate saved Jews from saved Gentiles. This teaching that saved Israelites and saved Gentiles are unified and not separated in the New Testament is relevant to the interpretation of what "All Israel" is in Romans 11: 26. Romans 9: 6-8 and I Corinthians 10: 18 are also relevant to the interpretation of who is "All Israel" of Romans 11: 26. "Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7. Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Romans 11: 6-8 That Paul is teaching here that there are two Israels, an Israel of he flesh and an elect Israel, which can also be called the remnant of Israel (Romans 11: 5-6), is supported by I Corinthians 10: 18, "Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the alter?" Here is John Calvin's Commentary On Romans 11: 26 - "Verse 26 26.And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, — “When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God’s family.” This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world. The same manner of speaking we find in Galatians 6:16. The Israel of God is what he calls the Church, gathered alike from Jews and Gentiles; and he sets the people, thus collected from their dispersion, in opposition to the carnal children of Abraham, who had departed from his faith. As it is written, etc. He does not confirm the whole passage by this testimony of Isaiah, (Isaiah 59:20,) but only one clause, — that the children of Abraham shall be partakers of redemption. But if one takes this view, — that Christ had been promised and offered to them, but that as they rejected him, they were deprived of his grace; yet the Prophet’s words express more, even this, — that there will be some remnant, who, having repented, shall enjoy the favor of deliverance. Paul, however, does not quote what we read in Isaiah, word for word; “come,” he says, “shall a Redeemer to Sion, and to those who shall repent of iniquity in Jacob, saith the Lord.” (Isaiah 59:20.) But on this point we need not be very curious; only this is to be regarded, that the Apostles suitably apply to their purpose whatever proofs they adduce from the Old Testament; for their object was to point but passages, as it were by the finger, that readers might be directed to the fountain itself. But though in this prophecy deliverance to the spiritual people of God is promised, among whom even Gentiles are included; yet as the Jews are the first-born, what the Prophet declares must be fulfilled, especially in them: for that Scripture calls all the people of God Israelites, is to be ascribed to the pre-eminence of that nation, whom God had preferred to all other nations. And then, from a regard to the ancient covenant, he says expressly, that a Redeemer shall come to Sion; and he adds, that he will redeem those in Jacob who shall return from their transgression. (364) By these words God distinctly claims for himself a certain seed, so that his redemption may be effectual in his elect and peculiar nation. And though fitter for his purpose would have been the expression used by the Prophet, “shall come to Sion;” yet Paul made no scruple to follow the commonly received translation, which reads, “The Redeemer shall come forth from Mount Sion.” And similar is the case as to the second part, “He shall turn away iniquities from Jacob:” for Paul thought it enough to regard this point only, — that as it is Christ’s peculiar office to reconcile to God an apostate and faithless people, some change was surely to be looked for, lest they should all perish together." '
  5. The New Testament never says there is a separation between those of the physical Bloodline who are saved and those Gentiles who are saved. It says just the opposite, that saved Gentiles and saved Jews are in unity. "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;" Ephesians 2: 11-15 "17. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19. Thou wilt say then, The branches were broken off, that I might be graffed in. 20. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21. For if God spared not the natural branches, take heed lest he also spare not thee. 22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?" Romans 11: 17-24 In Ephesians 2: 11-15 and in Romans 11: 17-24 there is no separation between saved Jews and saved Gentiles. John 10: 16, Romans 12: 4-5 and Ephesians 4: 4 deal with the doctrine that God has one group of his elect, not two groups. Romans 10: 12 and Galatians 3: 28, as well as Ephesians 2: 11-15 focus on the doctrine that there is a unity of all who are in faith, regardless of their genetics.
  6. "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: 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. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. (Rom 11:25-29) The word 'until' signifies a future event (the fullness of the Gentiles come in)." What is your interpretation of who is Israel in Romans 11: 26? If Israel is taken to mean all Israel of the Bloodline then how does this Israel agree or disagree with Romans 9: 6-8 and I Corinthians 10: 18? And if it is is all Israel of the Bloodline how does this interpretation of who Israel is who are all saved agree or disagree with Romans 11: 17-24? And how does this all Israel of the Bloodline agree or disagree with Paul's message in Galatians 3 on faith now being what determines who belongs to Christ?
  7. It looks like part of the link within my opening post was left out. I can't find the exact article by Brent E. Parker on I Peter 2: 4-10 which I quoted from. But here is an article by him which makes many of the same points: http://equip.sbts.edu/wp-content/uploads/2017/11/SBJT-21.3-Church-as-the-Renewed-Israel-Parker-Revised.pdf When parts of a link are left out in the posting there are dots where the link is shortened. On the link above there are no dots within the link showing such omissions. On the comment above on Romans 11: 1-5, I have seen those first five verses of Romans 11 as saying that the first Christian believers in Christ and in his Gospel were all out of Old Covenant Israel - and were of the Bloodline - and in Romans 11: 17-24 Paul is writing about Gentiles and Jews, where some Gentiles are grafted in and some Jews are also grafted in to the Good Olive Tree. You have to be careful about what that Good Olive Tree is in Romans 11: 24 - because its not Old Covenant Israel, but is something new and of the New Covenant. The Jews who are the first believers in Christ were changed by the Spirit. Paul in II Corinthians 3: 8 writs that the New Covenant, which he there calls the ministration of the Spirit is glorious.
  8. First Peter 2: 4-10 On the Transition of the Old Covenant To the New Covenant First Peter 2:4-10 shows that Jesus Christ is the living stone who is the cornerstone, the foundation of the spiritual house made up of those who are united to Christ. through their relationship with him., Believers identify with Christ, and so they too are living stones. This text reveals Peter’s way of interpreting the Old Testament, and the way God remade Israel as he promised to do in Jeremiah 18: 1-6 - "And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. 5. Then the word of the LORD came to me, saying, 6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel." God made Israel again as another vessel. He remade Israel. "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel." Exodus 19: 5-6 And look at I Peter 2: 9-10: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy." Just as God said that Old Covenant Israel was to be a peculiar treasure to him, and a kingdom of priests and a holy people and so the Lord through Peter said that believing Gentiles were also to be a peculiar people, a royal priesthood, and a holy nation or people. Yet the protestants and reformed American Christians in the Great Awakening Revivals of the 18th century, before the Revolutionary War, developed the idea from I Peter 2: 4-10 that believers are their own priests. In remaking Old Covenant Israel by the remnant of Old Covenant Israel seen in Romans 11: 1 to 5, God incorporated into the identity of his people of the New Covenant many of the same traits he gave to Old Covenant Israel, but these traits were renewed by the Spirit though Jesus Christ. Also the people of God in the New Covenant were to fulfill Old Testament prophecy on the inclusion of Gentiles. "25 And I will sow her to me on the earth; and will love her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God." Hosea 2: 25, Septuagint. "Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.: Isaiah 43: 19 See: http://equip.sbts.edu/…/jou…/sbjt-213-fall-2017/church-renew "The Lord does not have two peculiar peoples, two holy nations, two royal priesthoods, two chosen races—he has only one, the church of Jesus Christ. While there is ontologically one people of God throughout history, the question though is whether the nature and structure of the people of God has forever changed due to the coming of Christ and his work on the cross in fulfilling the OT promises and ratifying the new covenant. On the other hand, for dispensationalists, the church is not presented as a “new Israel” that replaces or fulfills OT Israel in 1 Peter 2:4-10." This is a quote from Brent E. Parker from the link given above. "The reasons for affirming that Peter’s readers are mainly Gentiles are quite persuasive. First, the letter appears to be a circular letter as it was sent to Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1) regions where Jews lived, but also where there would have been large Gentile populations who would have heard the gospel as Paul’s letter to the Galatian churches and his ministry in Asia (see Colossians and Philemon) indicate. Secondly and more importantly, the internal evidence within the letter shows that a significant readership of 1 Peter was from a pagan or Gentile background as evidenced by 1 Peter 1:14, 1:18, 2:25; 3:6; and 4:3-4.7." "The Israel and exodus typology is also evident from Isaiah 43:20-21 (cf. Isa 43:16-19) as God’s chosen race is depicted coming out of the Babylonian exile with overtones of new creation. Regardless of ethnic background, the church is now the true race, the antitypical descendants of Abraham, who God redeems through the lamb of the greater exodus (see 1 Pet 1:19; cf. Isa 53:7; note 1 Pet 1:2 with Exod 24:6-8). Lastly, Peter’s use of Hosea 2:23 (cf. Hos 1:9-11) in 1 Peter 2:9-10 indicates that God’s mercy on the church fulfills Hosea’s restoration prophecy." "Dispensationalism fails to account for the typological fulfillments presented in this passage. Peter identifies the church as the restored and renewed Israel through Christ. The church is now God’s people (2:10) because of their faith union with the eschatological cornerstone that has been laid in Zion (2:6)." The Body of Christ (I Corinthians 12: 12, Colossians 1: 18) can be seen to be the remade Israel of Jeremiah 18: 1-6. The Body of Christ in the New Covenant is the result of the Ministration of the Spirit working in those who have Faith. "Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8. How shall not the ministration of the spirit be rather glorious?" II Corinthians 3: 6-8 "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Galatians 3: 14
  9. Tyndale's Translation of II Thessalonians 2: 3-8 and of Ekklesia William Tyndale has credibility as a lone translator of the Textus Receptus Greek of Erasmus. See: http://www.themoorings.org/doctrine/...rsions/WH.htm "It will be seen that in these nine chapters more than 83% of the words in the Geneva Version were taken direct from Tyndale, and more than 81% of the words in the King James Version. I believe this sample is statistically valid for the whole New Testament." Tyndale also has credibility as a Remnant leader of the Reformation who wrote in the English of the 16th century, which we can mostly understand. The writings of other major leaders of he Reformation were in German or Latin. Tyndale's dates are 1494–1536, Luther's dates are 1483-1546, while Calvin lived from 1509 to 1564. Tyndale's 1526 translation of Oikonomia, is different from the Catholic English New Testament of Wycliffe of about 1382, which has the Old English spelling "dispensacioun." Tyndale translated Oikonomia as office, ministration and ordinance in I Corinthians 9: 17, Ephesians 1: 10. Ephesians 3: 2 and in Colossians 1: 25. Then Theodore Beza, a Calvinist, returned to the translation of Oikonomia as dispensation. The Geneva Bible Committee followed Beza and used dispensation for Oikonomia. While Wycliffe in his Catholic English New Testament used the Old English spelling of Chirche, Tyndale broke with Catholic tradition and used Congregation for ekklesia consistently. There are other translations of Greek words by Tyndale which are interesting. Here is the King James Version for II Thessalonians 2: 3-8: "Let no man deceive you by any means: for that day shall not come, unless there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, showing himself that he is God. Remember ye not, that when I was yet with you, I told you these things? And now you know what withholds, that he might be revealed in his time. For the mystery of iniquity does already work: only he who now lets will let, until he be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming..." II Thessalonians 2: 7 is translated differently in the King James Version than in Tyndale's 1534 New Testament. Tyndale says Here is William Tyndale's 1534 translation of II Thessalonians 2: 3-8: "Let no man deceive you by any means, for the Lord comes not, unless there come a departing first, and that sinful man be revealed, the son of perdition which is an adversary, and is exalted above all that is called God, or that is worshipped: so that he shall sit as God in the temple of God, and show himself as God. Remember ye not, that when I was yet with you, I told you these things? And now you know what withholds, that he might be revealed at his time. For the mystery of that iniquity does he already work, which only locks until it be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the appearance of his coming..." The Tyndale New Testament for II Thessalonians 2: 3-8 says "For the mystery of that iniquity does he already work, which only locks until it be taken out of the way." But the King James says "For the mystery of iniquity does already work: only he who now lets will let, until he be taken out of the way." Tyndale's translation does not include a restrainer in II Thessalonians 2: 3-8 as does the King James Version. Letteth" is from The Greek kateko, Strong's Exhaustive Concordance Number 2722, "to hold down, withhold..." Letteth can mean to restrain. But Tyndale translates it as "locks," meaning to lock in place that takeover of the temple of God in the believer by the sinful man. In his writings Tyndale explains that the anti-Christ is not a single individual but is a present danger to Christians, since it is not something that is always in the future. Lets see what the Geneva Bible says for II Thessalonians 2: 7, "For the mysterie of iniquitie doeth already worke: onely he which nowe withholdeth, shall let till he be taken out of the way." The Geneva Bible translation group changed Tyndale's translation of II Thessalonians 2: 7 and the King James Committee followed the Geneva Bible. There is also a significant difference between the King James translation for ekklesia and that of the Tyndale New Testament. John Wyclife, of England, translated the Latin word ecclesiam into chirche - in old English spelling. Wycliffe did not have the Textus Receptus Greek text that Tyndale used, but Wycliffe used the Latin Vulgate But then William Tyndale in his 1526 New Testament consistently translated ekklesia as congregation, except for Acts 14: 13 and Acts 19: 37 where he used churche, meaning a pagan place of worship. Tyndale broke with Catholic tradition and used congregation for ekklesia something which might have contributed to his being strangled at the stake by the Catholics. And after the death of John Calvin, Theodore Beza in 1556 returned to the use of church to translate ekklesia - and the Geneva Bible followed him, using church instead of congregation. Beza returned to the Catholic Capital C Church translation of ekklesia as chirche. I Peter 5: 2-3 says "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3. Neither as being lords over God's heritage, but being ensamples to the flock." In the Catholic Church the clergy class tended to rule over the congregations like "lords over God's heritage," controlling in detail the doctrines followed by the people under them. This is what is meant by the Capital C Church. Since ekklesia is a common noun, so any word used to translate it should also be a common noun, not capitalized. Any doctrine is established by the original meaning of the Hebrew or Greek words used to express that doctrine. A translation into English should not change that doctrine. Strong's Exhaustive Concordance defines ekklesia, number 1577, as "a calling out, i.e. (to) a popular meeting, especially a religious congregation..." See: http://www.christianassemblies.co/in...icle&article=1 "The word "church" was used by Theodore Beza in 1556, a Protestant, who followed John Calvin at Geneva, Switzerland. As a Presbyterian, Beza believed in the idea of a catholic church and its hierarchical form of government and therefore chose to support this false concept by using the word "church" instead of "assembly." The reason is obvious in that the use of the word "congregation" or "assembly" would not support his church's hierarchical form of church government. William Whittingham's Testament of 1557 followed Beza's usage of "church" and was actually the first edition of the Geneva Bible and was a revision of the Tyndale New Testament." The Geneva and King James translations consistently use church for ekklesia. Congregation has a meaning closer to the meaning of ekklesia, as a meeting, assembly or congregation, than does church which the Oxford English Dictionary reveals. See: http://civ.icelord.net/read.php?f=3&i=63650&t=63650&v=f "CHURCH: FORMS: (a) cirice, cyrice, chiriche, churiche, chereche, CIRCE, cyrce, chyrce, cirke, etc., etc." "...there is now a general agreement among scholars in referring it to the Greek word, properly kurion adj. 'of the Lord, dominicum, dominical' (f. Kurios lord), which occurs, from the 3rd century at least, used substantively (sc. doma, or the like) = 'house of the Lord.." But the early use of Kurios was perhaps to a pagan house of worship." The Oxford English Dictionary mentions the Greek goddess circe, and also says in caps in its list of spellings of church, the word CIRCE. The Catholic Encyclopedia lists circe as one spelling of church, but does not mention a possible origin of circe from the Greek goddess circe.
  10. Do non-citizens of the United States have Constitutional rights? - Quora WWW.QUORA.COM "Some amendments make occasional references to “the people”; for example in the 2nd Amendment—and that might be construed either as applying to citizens or all residents… these references are ambiguous and open to interpretation. They are few. BUT. The most precious rights… those guaranteeing due process of law, a fair trial, right to privacy, and freedom of conscience and expression… these are almost overwhelming granted to “persons” or, by implication, to everyone who might be affected by those rights." "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness." Jefferson's words here suggest that there is a God given right to due process as defined by a guarantee that criminal charges cannot be brought against an individual for behavior which does not harm another individual. But Jefferson's Declaration of Independence is not strictly a legal document. For this principle to be law, it would have to be written into the Constitution as an Amendment.
  11. The American Birthright "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights. . ." This is the essence of the American birthright, and is what distinguishes us from all other nations." The Bill of Rights, put into the Constitution by James Madison and his Committee in the House, comes out of Isaiah 10: 1-2, and a few other texts like Psalm 9: 4, Lamentations 3: 5 and Malachi 3: 5. A Leftist or Marxist administration would began to undo that Bill of Rights, and that part of our Legal American Birthright, starting with the First and Second amendments. https://johnmarsing.wordpress.com/…/the-american-birthright/ "A proposed movement based on the fundamental values of America, specifically CGUR found in the Declaration of Independence. This movement is first and foremost based on Law/Religion and secondly those things political. No discussion of something that is essentially a political question can be addressed unless it is in alignment with rights that come from the Creator." "CGUR" is "Creator Given Unalienable Rights." The spiritual foundation of the American Birthright was developed during the 18th century Great Awakening Revivals. The American Birthright was developed within the Protestant or Reformed Christian spiritual awakening in the 18th century, when individual Americans, Protestant congregations and to some extent the Culture of the Colonies at that time was transformed by the Spirit. The spiritual foundation of the American Birthright came out of the Hebrew Birthright shown in the Old Testament - Genesis 12: 1-3, Genesis 17: 1-18. That Hebrew Birthright was given by God and was based upon a physical Bloodline from Abraham. But remember that the faith of Abraham in God was accounted to him for righteousness. "Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham." Galatians 3: 6-7 "that the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the promise of the Spirit through faith." Galatians 3: 14 Paul says in II Corinthians 3: 7-8, "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; how shall not the ministration of the Spirit be rather glorious?" Christ's sacrifice on the Cross made it possible for him, as God, to forgive sins, while what Paul in II Corinthians 3: 7 calls the ministration of death, in part because the Old Covenant system administered by men as priests, could not do what Christ was able to do in justifying men. The faith of Abraham which Paul writes about in Galatians 3: 6-7 allows the Holy Spirit to change the individuals who have that faith, so that they become new creations or new creatures (II Corinthians 5: 17, Galatians 6: 15) in Christ Jesus. And so the American Birthright as a spiritual gift is based upon faith rather than that which is physical, or genetic.
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