Israel’s Gone Global
Israel’s Gone Global, written from a former dispensationalist framework, traces salvation history from Genesis into eternity. Unlike dispensationalism, it argues that the Christian church was God’s primary covenant since Genesis, and Ethnic Israel the redundant means to that end -
Examining marriage examines covenant. Marriage is essentially covenant, not contract. From a biblical and Roman Catholic framework, the two grounds argued by Erasmus for annulment, are considered. This concludes that marriage, a covenant, has no sacerdotal basis, is a paradigm across the globe and across theistic faiths, and has two biblically legitimate grounds for annulment, grounds not requiring the former bridge between parties to be rebuilt. So marriage is soluble, yet described, as other covenants can be, in indissoluble terms. Therefore we may argue that other covenant talk, though spoken in terms of being indissoluble, had likewise an implicit option of dissolubility in cases of gross violation, that God would commit no sin in ending on covenant grounds what he had called permanent.
It maps out the multilayered term, Israel. It applied to the man Jacob, then became his family identity. However, Isaiah introduced the idea of an individual within that solidarity, taking the focus of that name: an Israelite would become Israel. This is identified with Jesus as messiah. Indeed, identifying it through his Twelve Apostles through to the whole Christian church, itself Israel under a new covenant. The Yeshuic Covenant replaced the Sinaitic Covenant which ended at Jesus’ death: tetelestai! The idea is that Israel is a concept of God’s central salvation plan, thus has moved from Jacob through his family, been redefined under Moses, and redefined ultimately by Jesus and his community.
The main NT Israel texts examined are Rm.11:25f.; Gal.6:16; & Rv.7:4. While former uses exist, new uses have been introduced, and ethnic Israel is no longer the true, alēthinos, holder of the title deeds. The definition of holy land is no longer geographical, and politically Christians should side with justice per se, not the State of Israel per se.
Israel's Gone Global differentiates between biblical uses of the term, eternal life. It uses the term ultimate life, for the idea that throughout human history people have always been able to choose God without human evangelism, yet that human evangelism has always been able to open the door to his kingdom (salvation) on earth. Thus Nicodemus saw God’s kingdom in its then and there ethnic level, yet could not see the inbreaking kingdom dimension unless he were born anew (incidentally the term born again was a Nicodemean Jest, repudiated by Jesus’ definition of genēthē anōthen). Had Nicodemus died before the cross, by the power of the cross he would have had ultimate life, heavenly life, in the everlasting age to come, but would never have had eternal life in its here and now fellowship sense (Jhn.17:3), its sense of Christianity. Prior to the new covenant, human beings did not know indwelling, nor regeneration (at least to the new covenant). Various Johannine texts are examined within their historical settings. For instance, those who welcomed messiah incognito before the cross would become children of God (ie Christians) the instant they recognised the resurrection: thus it is hermeneutically naive to inform new converts that they have the right to become children of God (Jhn.1:12). This individualised status is a fruit of the new covenant, but unnecessary for ultimate life. It is the depth-
World Religions, except Christianity (pace Fritz Ridenour), are all incorrect, but some are nearer the correct answer than others. Their adherents can, as within Judaism, have a zeal for God, even if their conception of him is misleading. Islamic persecutors of Christians might have ultimate life, even as Saul of Tarsus already had before his conversion. Evidence of Godwardness within Hinduism, Islam, and Buddhism, is presented. With an eye on historical theologians such as Augustine and Calvin, it is tentatively suggested that people from conception may have personalities either towards or against God. This position (if idiosyncratic, untrue?) is named Predilectionism. Through its lens evangelism becomes the entrance not to eternal-
Having differentiated between eternal-
The book concludes with a guided tour of the history of covenants, noting such as Adam, Noah, Jacob, and Moses. It notes that the scandal of particularism which never hurt anybody, the narrowing of covenant, was the seed for global grace. This part considers a number of issues of interest, importance, or both, such as the rebellion of humanity, the Noahic Flood, the ethics of Abraham’s dealings with Sarah and so-