Ecclesiology

The rich symbolism prescribed for the ancient Hebrew celebration of Pentecost culminated in the inauguration of a brand-new entity in the program of God. It all occurred, according to His perfect plan, on the Pentecost Sunday which was the 50^th day following the resurrection of Christ.

As Bruce Scott stated, even in the Hebrew Bible, “Both the so-called Feast of First Fruits and the Feast of Weeks are inextricably linked” (The Feasts of Israel: Seasons of the Messiah [Bellmawr, NJ: The Friends of Israel Gospel Ministry, 1997], 58).

Christians throughout the world will celebrate Pentecost Sunday and the coming of the Holy Spirit—in a new and fresh way, to begin the church age—on Sunday, June 8.

Interestingly, these celebrations may not involve many of our readers, as oftentimes the churches in our circles do not make much of this day on the calendar.

If you were like me, however—raised in a liturgical church that celebrated Pentecost Sunday every year—its chronological relation to the resurrection was likely fixed clearly in your mind. But, regardless of how we remember Pentecost, we certainly need to be familiar with it and understand its vast significance.

In this series we have learned how it is always dangerous to replace Israel.

Replacing Israel occurs when one interprets the word Israel in the text of Scripture to mean the church or all believers—understanding them to be the new Israel or the spiritual Israel. It is taking the concept of Israel (the people, the nation, or the land) in a non-literal sense.

We are concluding this series with a practical case study, showing how these issues worked out in the life, ministry, and influence of one of the greatest Reformers in the history of the church.

In the previous installment, we considered the origin and nature of Replacement Theology, which involves understanding the church to be the new Israel or the spiritual Israel, or otherwise taking the concept of Israel (the people, the nation, or the land) in some non-literal sense when we encounter it within the text of Holy Scripture.

We briefly examined the development of this doctrine up to the time of the Reformation. This is where we will take up our historical journey in this article.

As Bible-believing Christians, we must maintain a keen focus on the importance of Israel—from its biblical past, through its strategic present, to its prophetic future.

And, indeed, we must always remember that God still has a future for Israel! Proclaiming this truth—and acting on it—is the very reason The Friends of Israel Gospel Ministry came into existence more than 86 years ago.

From Voice, Jan/Feb 2015. Adapted from Stephen Davey’s book In Pursuit of Prodigals. Kress Biblical Resources (The Woodlands, TX, 2010). Used by permission. Read Part 1 & Part 2.

When Is It Wrong to Judge?

1. It is wrong to judge someone before you know all the facts in the case.

The Apostle John wrote, “Our law does not judge a man unless it first hears from him and knows what he is doing” (John 7:51). In other words, the believer should never judge on a whim, an impression, a rumor. The facts are necessary, and the believer should be quick to hear and slow to speak.

2. It is wrong to judge when judging is based on a person’s convictions and/or preferences.

Romans 14 makes it clear that personal decisions can direct activities in areas where the Scriptures are silent. For instance, the Bible doesn’t specifically address credit cards, dating practices, plastic surgery, watching television, using electric guitars in church, ad infinitum.