The Real Israel

The True Israel: Discovering Our Identity in Christ

Summary: This sermon explores the question of identity for God's people, emphasizing that true Israel is not defined by ethnicity or heritage, but by faith in Jesus Christ.

Application: This message can help believers understand that their identity as children of God is rooted in their faith rather than in cultural or familial ties, encouraging them to live confidently and boldly in their faith amidst a world of confusion about identity.

Teaching: The sermon will teach that being part of the true Israel means embracing our identity in Christ, who fulfills the covenant promises and invites all believers into the family of God regardless of background.

How this passage could point to Christ: The focus on Christ reveals that He is the fulfillment of the Old Testament promises to Israel and expands the definition of Israel to include all who have faith in Him, breaking down barriers of race and heritage.

Big Idea: True identity in Christ transcends earthly definitions; believers are the true Israel based on faith, not ethnicity.

Recommended Study: Consider exploring the themes of identity and covenant in the New Testament, particularly in Galatians and Ephesians. Using Logos, you could examine the Greek terms for ‘Israel’ and their implications in the context of the early church's understanding of God's promises. Additionally, exploring commentaries on these texts may provide insights into the Jewish understanding of identity and how it shifts in the light of Christ's work.

1. Faith Forges Our Family

Galatians 3:23-29

You could explore how faith in Christ unites humanity under God's promise, breaking ethnic and social barriers. Paul explains that all who have been baptized into Christ have clothed themselves with Christ, making them part of Abraham's seed and heirs according to the promise. Perhaps, highlight that our identity is no longer tied to the law, but faith makes us children of God. Emphasize the unity and equality found in Christ, underscoring the concept that faith, not ethnicity, defines Israel.

2. Promise Defines People

Romans 9:6-8

Perhaps delve into Paul's argument that not all who are descended from Israel are truly Israel. He stresses that it is the children of the promise who are regarded as Abraham's offspring. Use this to show that God's purpose is fulfilled through His promise, not mere lineage. Emphasize that our identity in God transcends natural descent, coming from our relationship with Him. This mystery of inclusion highlights that God's promises are for those who live by faith in Christ.

3. Peace Builds Our People

Ephesians 2:11-22

Maybe examine how the dividing wall of hostility between Jew and Gentile is broken down through Christ, making the two one. Highlight Paul's teaching that through Jesus, both groups have access to the Father by one Spirit. This passage can be used to illustrate how believers are now citizens of God's kingdom, built upon the foundation of the apostles and prophets. Emphasize the importance of unity and peace in Christ, creating a new humanity, which is the true household of God.

ILLUSTRATIONS

In the early days of the church, a significant debate arose among the apostles whether Gentile believers were truly part of God's chosen people. Acts 15 recounts the Jerusalem Council, where Peter, recalling God's vision and the inclusion of Cornelius, declared that salvation through Jesus Christ was for all nations. This pivotal moment demonstrated that the church does not replace Israel but is grafted into the ongoing story of God's covenant, celebrating His faithfulness to His promises.

Imagine a sturdy olive tree, representing Israel, with branches reaching out for centuries. Romans 11 introduces us to Gentile believers as wild olive shoots, being grafted into this rich tree. This process does not erase Israel but enriches the entire tree, showcasing unity in diversity under God's overarching plan. The nourishment that the root provides signifies how the church benefits from the heritage of Israel, illustrating our inclusion rather than replacement.

Objections to biblical and theological supersessionism are raised from numerous perspectives. Various theologians and biblical scholars have argued that the church exists only in continuity with Israel. Thus, redemption ought to be understood in light of God’s ongoing irrevocable election of Israel, which by grace has now been made available to Christians but not to the detriment of God’s ongoing relationship with Israel.

*T. Harvey, “Supersessionism,” in New Dictionary of Theology: Historical and Systematic, ed. Martin Davie et al. (London; Downers Grove, IL: Inter-Varsity Press; InterVarsity Press, 2016), 880. God’s promise to Abraham was fundamentally about blessing - specifically, Israel was “blessed to be a blessing.” The original divine mandate was that through Abraham, “all peoples on earth will be blessed”[1]. God’s intention was deeply inclusive: He loved all 70 distinct people groups equally and wanted to reach out to them with the blessing of redemption. Rather than directly speaking to each group, He chose to use humanity to reach humanity, preparing them to ultimately rule and reign[1].

This blessing covenant is repeatedly emphasized in Scripture, with promises such as “I will bless those who bless you” and declarations that “all nations will be blessed through you”[2]. However, Israel historically failed in this missionary calling, losing sight of their purpose to be a “light to the rest of the inhabited earth”[1]. Ultimately, this blessing extends beyond physical Israel to a “spiritual Israel” that includes both Jews and Gentiles who are “of faith”, with the promise of redemption and spiritual blessing through Jesus Christ[3].

[1] Kenneth Boa and William Kruidenier, Romans, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 6:304. [2] A. Colin Day, Collins Thesaurus of the Bible (Bellingham, WA: Logos Bible Software, 2009). [See here.] [3] Charles Simeon, Horae Homileticae: Numbers to Joshua (London: Samuel Holdsworth, 1836), 204.