The Church, the Kingdom of God,
& the New Jerusalem
by Mark Mountjoy
Have you ever wondered about the true nature of Christianity and its relationship to Judaism? Many people view these two religions as separate and distinct, but a deeper exploration of the Bible and history reveals a fascinating and intricate connection between them. In this essay, we will embark on a journey of discovery, unraveling the mysteries that link Christianity to its Jewish roots and demonstrating how it stands as the ultimate fulfillment of God's promises to Israel and the rightful successor to the Second Jewish Commonwealth. As we delve into the lives of Jesus, the Apostles, and the early Church, we will uncover the undeniable Jewish foundation upon which Christianity is built. We will explore the concept of the New Covenant established by Jesus' blood and how it supersedes the Old Covenant, making way for the inclusion of Gentile believers into the true Israel of God. Furthermore, we will examine the historical context of the Jewish revolts against Rome and the re-establishment of Israel as a political entity in the 20th century, shedding light on the true identity of God's chosen people and the recipients of His kingdom. But our journey does not end there. We will also address the recent trend among some scholars and preachers who deny the New Testament's emphasis on heaven as the ultimate hope for believers. Through a careful analysis of Scripture, we will uncover the consistent theme of eternal life in God's presence, which serves as both an incentive for righteous living and the final reward for those who remain faithful to Christ. Join us as we embark on this captivating exploration of Christianity's roots, its relationship to Judaism, and its place in God's grand plan of redemption. Together, we will gain a deeper understanding of our faith and a renewed appreciation for the hope that lies within us.
CHRISTIANITY IS OFTEN MISUNDERSTOOD as a religion that is separate from its Jewish roots. However, a closer examination of the Bible and history reveals that Christianity is deeply connected to Judaism and is, in fact, the fulfillment of God’s promises to Israel and the successor to the Second Jewish Commonwealth.
First, it is crucial to recognize that Jesus of Nazareth was a Jewish man according to his human nature and the God of Israel according to his eternal deity. This fact alone demonstrates the inseparable link between Judaism and Christianity. Jesus did not come to abolish the law or the prophets but to fulfill them (Matthew 5:17).
Second, all the Apostles were Jewish men, chosen by Jesus to be the foundation of the Church (Ephesians 2:20). They were the first to believe in Jesus as the Messiah and to spread the gospel message to the world. The early Church was primarily composed of Jewish believers, and the first converts were from the twelve tribes of Israel, as evidenced by the 144,000 mentioned in Revelation 7.
Third, when Gentiles began to believe in Jesus, they were grafted into the Hebrew olive tree, which represents Christ and the Jewish Apostles (Romans 11:17-24). This grafting symbolizes the Gentiles’ inclusion in the blessings and promises given to Israel through the New Covenant established by Jesus’ blood. Gentile believers become part of the true Israel, not by adhering to the Old Covenant, but by faith in Jesus Christ.
Fourth, it is important to understand that those who refuse or do not partake in the New Covenant are not part of the new arrangement, which is the New Israel. The Church, composed of both Jewish and Gentile believers in Jesus, is the true Israel of God (Galatians 6:16). The political state of Israel, like any other nation, is not the same as the Church or the people of God.
Fifth, the fact that the modern nation of Israel does not have a Temple and does not perform the obligatory terms of the Old Testament further demonstrates that the Old Covenant has been fulfilled and succeeded by the New Covenant in Christ. The Second Jewish Commonwealth, which existed until the destruction of the Second Temple in AD 70, was indeed the people of God. However, with the coming of Jesus and the establishment of the Church, the New Israel has become the successor to the Second Jewish Commonwealth.
Furthermore, it is crucial to understand the historical context of the Jewish revolts against Rome, particularly the First Jewish War and the Bar Kokhba rebellion. These uprisings were led by Zealots who sought to restore Israel’s obsolete relationship with God on the terms of the Old Covenant. However, what they failed to recognize is that the Old Covenant had already been fulfilled and succeeded by the New Covenant in Christ. The Zealots’ efforts to re-establish the old order were ultimately misguided and futile.
Moreover, the re-establishment of Israel as a political entity in the 20th century does not automatically make Diaspora Jews God’s chosen people simply because they now occupy the Holy Land. The true Israel, as mentioned earlier, is the Church, composed of both Jewish and Gentile believers in Jesus Christ. The kingdom of God was given to the Christians in AD 70, as evidenced by the destruction of the Second Temple and the end of the Old Covenant system.
The Bible makes it clear that the kingdom of God, once given to the Church, will not be taken away or given to another people. In Daniel 2:44, we read,
“And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever.”
Jesus also assured His disciples in Luke 12:32,
“Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.”
The writer of Hebrews further confirms this in Hebrews 12:28, stating,
“Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.”
In light of these scriptures, it becomes evident that the Church, not the modern nation of Israel, is the recipient and guardian of God's kingdom. The Zealots’ attempts to restore the Old Covenant through violence and rebellion were ultimately misguided, as they failed to recognize the fulfillment of God’s promises in Jesus Christ and the establishment of the New Covenant.
It is important to address the recent trend among some scholars and preachers who deny that the New Testament offers heaven as an incentive for mankind to serve God in righteousness and holiness throughout their lives. This perspective, promoted by individuals such as N.T. Wright and Bishop T.D. Jakes, as well as some Preterist researchers, is inconsistent with the clear teachings of Scripture and the longings of God’s people throughout history.
In the Old Testament, King David expressed his deep desire to “dwell in the house of the Lord forever” (Psalm 23:6). This longing was not merely for an earthly temple, as David lived before the construction of the First Temple and never set foot in it. Instead, his words point to a greater, eternal reality that transcends the limitations of this life.
The New Testament further clarifies this hope, as Jesus encourages his followers to “lay up treasures in heaven” (Matthew 6:20). This call to heavenly-mindedness stands in stark contrast to the Old Testament’s emphasis on the afterlife as a place “down” where the Patriarchs were “gathered to their fathers.” The New Testament’s focus is decidedly “up,” pointing believers to the promise of eternal life in God's presence.
Jesus’ words to the Roman centurion in Matthew 8:11-12 underscore the reality of heaven and the consequences of rejecting God's kingdom:
“Many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.”
This passage affirms the existence of a heavenly realm where the faithful will dwell with God and the dire fate of those who reject Him.
The Hebrew writer, in Hebrews 9:11, speaks of Christ entering the “greater and more perfect tabernacle not made with hands,” connecting the destruction of the Second Temple with the opening of the way into the heavenly sanctuary. This corresponds with Jesus’ promise in John 14:2-3 to prepare a place for his followers in his Father’s house (See Revelation chapters 21 and 22).
Furthermore, the Apostle Peter assures believers that they have “an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1:4). This promise of a heavenly inheritance is a consistent theme throughout the New Testament, providing hope and motivation for Christians to persevere in faith and righteousness. In light of these clear biblical teachings, it is evident that the Church, the kingdom of God, and the New Jerusalem are the focal points of God’s redemptive plan since the disappearance of the Second Jewish Commonwealth in AD 136. The promise of heaven is an integral part of this plan, serving as both an incentive for godly living and the ultimate hope for believers in Christ.
To deny or downplay the New Testament’s emphasis on heaven is to miss a crucial aspect of God’s promises and the fullness of the Christian faith. As the true Israel and the successor to the Second Jewish Commonwealth, the Church must hold fast to the hope of eternal life in God’s presence, eagerly awaiting the day when we each pass into the Eternal State and behold the glory of God.
In conclusion, Christianity is the fulfillment of God’s promises to Israel and the rightful successor to the Second Jewish Commonwealth. The Church, composed of both Jewish and Gentile believers in Jesus Christ, is the recipient of God’s kingdom and the inheritor of the promises of eternal life in heaven. Recognizing the centrality of heaven in the New Testament is essential for understanding the full scope of God’s redemptive plan and the hope that drives Christians to live lives of righteousness and holiness in service to Him.
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