It is plain in the Bible that Jesus did not come to start a new religion. The mission of Jesus Christ was “first for the Jew” (Romans 1:16 and Mark 7:27). His mission was to “bring Jacob back to (God) and gather Israel to himself” (Isa 49:5). Or in the words of Simeon, He came “for glory to your people Israel.” (Luke 2:32). His first mission was to restore Israel to its role as a “light . . . to the Gentiles” (Isa 49:6; Luke 2:32), a “kingdom of priests” (Exod 19:5-6), and a blessing to all the families of the earth (Gen 12:3). As the new Israel, He called twelve disciples (Matt 10:1-4), but He also called seventy (Luke 10:1), the number of nations in the world after the Flood (Genesis 10). From the beginning, His mission was also with an eye to the Gentiles.
But the question that was not settled at the beginning was this: “Would national, institutional Israel; the Sanhedrin, the Pharisees, priests and scribes; embrace the Messiah and His spiritual vision for a restored Israel?” Jesus’ intention to include them is clear in His choice of twelve disciples and in His lament over Jerusalem (Matt 23:37—“How often I have longed to gather your children together. . .”). Even in Paul’s day it was still clear that “God did not reject his people, whom he foreknew” (Rom 11:1-2). But early on in Jesus’ ministry, the leaders of national Israel “rejected God’s purpose for themselves” (Luke 7:30) and instead plotted with the civil authorities how they might destroy Him and His mission (Mark 3:6).
If the leaders of institutional Israel had embraced the Messiah and His spiritual vision for them, they could have been the means through which a restored Israel would become a “light
. . . to the Gentiles” and a “kingdom of priests”, as God had always intended (see also Jeremiah 31:31-34). After all, His re-definition of Israel was not something new, it was a restoration of the original mission of Israel. But the leaders of institutional Israel rejected Jesus and His spiritual mission. From now on, Israel would no longer be defined in relation to its institutional leadership, but in terms of relationship with Jesus, the Jewish Messiah. In rejecting a relationship with Jesus, national Israel rejected a role for itself in His restoration of the original mission of Israel. The disciples of Jesus, as a remnant of original Israel, would now take up the role that national Israel had refused to do (Matt 18:29-30; 21:43).
Monthly Archives: April 2023
The New Israel (Jesus)
The mission of Israel as a nation was laid out in a nutshell in Exodus 19:5-6: “‘Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’” All the nations of the world belong to God, but God chose Israel to be “a kingdom of priests” to the other nations of the world. A priest is someone who stands between God and humanity, helping to make connections between the two. Israel was intended to be a “kingdom of priests” that would help restore what was lost in the Garden of Eden and re-unite the whole human family of God.
This pronouncement to Israel at Mount Sinai was consistent with God’s promise to Abraham that “all peoples on earth will be blessed through you” (Gen 12:3). It was God’s intention that all the peoples of the earth would be brought back into God’s family through the witness and faithfulness of the descendants of Abraham. This promise to Abraham was a down payment on God’s promise to undo the consequences of the Fall (Gen 3:15). So the promise to Israel in Exodus 19 was part of a larger plan.
Israel as a nation, however, embraced its privileged position but did not live out the purpose of that privilege. So in one of the mysterious servant songs of Isaiah, God addresses both Israel (Isa 49:3) and the Messiah (Isa 49:5) as follows: “I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth” (Isa 49:6). The promise to Israel remained. It was not too late for Israel to achieve its purpose, but already the notion of “Israel” was beginning to be re-defined. Israel’s mission would now be assisted by Yahweh’s servant, who would “bring Jacob back to (God)” (Isa 49:5).
At the very beginning, after all, Israel was not yet a national entity, it was a spiritual concept, designated by the name God gave Jacob after his wrestling with the “angel”: “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome” (Genesis 32:28). Israel’s mission was from the beginning a spiritual one, to restore lost humanity to God. But Israel as a nation largely failed in its mission (though there were some positive examples of mission success, such as Rahab, Ruth, the Queen of Sheba, Naaman, and Nebuchadnezzar II). So Isaiah 49 predicted that God’s Servant would intervene to restore Israel to its original mission.
When Simeon saw the baby Jesus in the temple, he was moved under inspiration (Luke 2:27) to repeat Isaiah 49, but in a way that pointed toward a re-definition of Israel. The messianic child would now play the role that Israel was intended to play. He would be “a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:32). The promise to Abraham and Israel would now be fulfilled through Jesus, the Messiah of Israel. He was a new Jacob, a faithful Israel, through whom God would bring light to the Gentiles and restore the human race to Himself.
The history, experience and mission of Israel would now be centered in the person of Jesus Christ. He would experience what Israel experienced, succeed where Israel failed, and reap the consequences of Israel’s failure. Jesus embraced His role as the new Israel by selecting, not eleven or thirteen, but exactly twelve disciples, one for each of the twelve tribes of Israel (Matt 19:28). Like the original Israel, Jesus came up out of Egypt (Matt 2:13-15; Hos 11:1-9), passed through the waters of baptism (Matthew 3 and Luke 3), spent 40 days in desert (Matt 4:1-11; Luke 4:1-13; Num 14:33-34; 32:13; Deut 2:7, etc.), and then gave the new Torah for a new Israel on a mountain (Matthew 5-7, note especially Matthew 5:1-2). His death and resurrection would truly be a new Exodus for a new Israel (Luke 9:30-31). But Jesus was not to play the role of a new Israel by Himself. Israel would be re-defined in relation to Him. To be continued. . . .