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THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)


Link of article or video : http://www.5ptsalt.com/2011/02/25/jewish-fables-no-second-chance...

Hello all,

Most recently I have been looking into Jewish Fables, what they are and what they are not. While studying about this issue, I came upon numerous articles and research papers about this, and was about to present some of them here, when I discovered a book written in 1922 entitled “The Hope of Israel: What is it?” This book was a true gift from God to me, as it covers almost all the subjects that I have been dealing with these past 7 months, in the most comprehensive and intergraded manner! I am thrilled; as it unites all that the Lord has been placing on my heart during this time of intense study, and is a second witness to all that I am finding out.

Please understand that this study deals with Natural Israel, and what most view as being the Jewish people. Not to be confused with Spiritual Israel that includes all born again believers.

Therefore, because the chapters are relatively short while at the same time covering issues biblically and in-depth, I am going to present this whole book chapter by chapter. One chapter at a time, on its own thread, so that we can discuss each individually without getting confused or covering too much information. I hope all those who are interested in finding more about the Israel of the Bible; will join me on this journey.

I know there are those that disagree with me on many of the issues that will be presented and to them I say…Please read the entire article (chapter) before commenting, and please reference from within it what and how you disagree, and please support your disagreements, biblically…thank you.

This first part will include the Introduction, Forward, and Chapter one. Also, if you would like to read the entire book on your own, it is available free on the above website in PDF or on site.


The Hope of Israel:
What Is It?

By Philip Mauro

"Not giving heed to Jewish fables" - Titus 1:14


"There are certain Prophetic passages in the Old Testament, which, apart from the light afforded by the New, might be taken as relating to "Israel after the flesh," and as foretelling the restoration, at some future day, of their national greatness.

The erroneous doctrine of the teachers of Israel was based upon an unspiritual interpretation of their own Scriptures; for "they know not the voices of their prophets which were read every Sabbath day."



Jewish fables (literally, myths) are no new thing. Paul has plainly warned the household of faith not to give heed thereto. He has not given us a list of those grievous heresies; but it is well known that the one that was most fondly cherished, and that constituted the gravest menace to the truth of the gospel, was the notion that the leading purpose of the mission of the coming Messiah would be the reconstitution of the Jewish nation and its elevation to the highest pinnacle of earthly dominion and glory; for that fatuous doctrine was the cornerstone of orthodox Judaism in Paul's day; and because of his sturdy opposition to it he was persecuted, his enemies plotted to take his life, and he was sent a prisoner to Rome. No wonder that, during the term of his imprisonment there, he wrote to Titus his plain-spoken warning against "Jewish fables."

Such being the case, we question if there be anything in all the long history of Christianity that is more difficult to account for than the fact that that particular fable, concerning the purpose of Christ's mission to the Jewish people, has become the central feature of a system of doctrine which, in this 20th century of our era, has found numerous and zealous advocates amongst orthodox Christians. In view of this extraordinary phenomenon, it surely behooves those who take the Holy Scriptures for their guide and instructor in all matters of faith and doctrine, to search them with the utmost care "whether these things be so." This present volume is the result of a painstaking investigation of that important question.

The investigation of that question leads inevitably to the subject of the Millennium; and it is believed the reader will find, in the last chapter of the present volume, something fresh upon that subject of perennial interest. Enough at this point to say that, as the author now sees it, the great question concerning the Millennium is not When? but Where?



The writer seeks, at the very outset of this study, to impress the reader with the immense importance of the question we are about to examine.

It is not merely a question of the true explanation of prophecies concerning the Jews, the Gentiles and of the Church of God, however so interesting and important these may be, for one may entertain mistaken ideas as to such matters without harmful consequences. But it is far otherwise with the question discussed in this volume; for the truth concerning the gospel of Christ and the salvation of man is involved in it. And specially, the work of evangelization of the Jews (which, in the opinion of many, including the present writer, the coming of the Lord awaits) is vitally affected by it.

What lies directly in the path of our present inquiry is a system of doctrine which, though of recent origin, is now accepted amongst strictly orthodox Christians, "Fundamentalists", according to which doctrinal system the promise of God to Israel through their prophets was that the coming Messiah would restore the earthly kingdom to Israel, would give it a glory far surpassing that of the days of David and Solomon, and would exalt the Jewish nation to the place of supremacy over the nations of the world. The leading authority for this new system of teaching states it thus: "When Christ appeared to the Jewish people, the next thing in the order of revelation as it then stood should have been the setting up of the Davidic kingdom" (Scofield Ref. Bible).

We propose in the present volume to bring this radical statement to the test of Scripture; for it is subversive of the Christian faith, in that it removes the sacrifice of the Lamb of God from its central place in God's eternal plan (Rev 13:8).

It cannot be that those who accept this radical doctrine realize what is involved in it. It is easy for the writer to believe this, because he himself at one time accepted that doctrine without the faintest idea that it involved the denial of important truth. But in course of time, after prolonged study of the Word of God, he was compelled to acknowledge, upon the testimony of the New Testament Scriptures (particularly that of the apostle Paul) that, not only is the doctrine under consideration directly contrary to the Scriptures, but it is the setting up, for the benefit of a future generation of Jews, of another hope, different from the "one hope" of the gospel of Christ; that, in other words it is "another gospel," the very thing against which Paul utters that tremendously solemn warning of Galatians 1:8,9.

Because of this, and because also of the great benefits that have followed the writer's deliverance from the "strange" doctrine referred to above, he deems it a duty to all the household of faith to bring to their attention, by every available means, the true teaching of the Bible touching the future of the Jewish people. It is with a view to the performance of that duty that these pages are written.

What then is the true and biblical "Hope of Israel"? To obtain a full answer to this question it is necessary that we search the Scriptures from beginning to end. But in order merely that we may have in mind a general idea of the answer while we pursue our study, it will suffice to refer to a few incidents in Paul's ministry, as recorded in the last chapters of Acts.
The subject is very prominent there, and indeed it was because of Paul's views and his preaching in regard thereto that he was furiously persecuted by the Jews, and was finally sent in chains to Rome. For we have his own testimony to "the chief of the Jews" at Rome, to whom, when he had called them together, he said: "For this cause therefore have I called for you, to see you and to speak with you; because that, for the hope of Israel I am bound with this chain" (Acts 28:17-20).

Inasmuch as what Paul had been preaching, both to the Jews and also to the Gentiles, was the gospel of Jesus Christ, and nothing else, it follows that the true "hope of Israel" is an essential part of that gospel; and therefore it is a matter regarding which we cannot afford to be mistaken.

The above quoted statement of Paul to the Jewish leaders at the imperial city is very illuminating. It shows, to begin with, that, whatever it was he had been preaching as "the hope of Israel," it was something so contrary to the current Jewish notion thereof that it caused the people to clamour for his death (Acts 22:22), and led to his being formally accused before the Roman Governor as "a pestilent fellow, and a mover of sedition among all the Jews throughout the world" (Id. 24:5).

Had he been preaching what the Jews themselves believed to be, and what their rabbis had given them as, the true interpretation of the prophecies (namely, that God's promise to Israel was a kingdom of earthly character which should have dominion over all the world) they would have heard him with intense satisfaction. But what Paul and all the apostles preached was, that what God had promised afore by His prophets in the Holy Scriptures was a kingdom over which Jesus Christ of the seed of David should reign in resurrection, a kingdom which flesh and blood cannot inherit, a kingdom which does not clash with the duly constituted governments of this world, and one into which the Gentiles are called upon terms of perfect equality with Jews (Acts 13:23, 34; Acts 17:2,3,7; Rom. 1:1-4; 14:17; 1 Cor. 15:50; 1 Pet. 1:12; cf. Luke 24:26).

Thus the teaching of Christ and His apostles in respect to the vitally important subject of the Kingdom of God, the hope of Israel, came into violent collision with that of the leaders of Israel; and because of this He was crucified and they were persecuted.

It was not a question then, any more than it is a question now, whether or not the prophets of Israel were the mouthpieces of God; for the Jewish rabbis, as well as Christ and His apostles, held firmly to the full inspiration of "the scriptures of the prophets." It was solely a question then, as it is solely a question now, as to how those prophecies are to be understood - a question of interpretation. The Jewish teachers understood the scriptures, and still interpret them, in what is now (wrongly) called the "literal" sense (i.e. that "Israel" is an earthly people, "Zion" an earthly locality, "Christ" an earthly conqueror, like David, etc., etc.) ; but Paul declared, when speaking of Jesus Christ in one of their synagogues, that it was "because they knew Him not, nor yet the voices of the prophets which are read every Sabbath day, that they have fulfilled them in condemning Him" (Acts 13:27).

And now, in concluding this preliminary chapter, let me impress it upon the reader's mind that the choice presented to orthodox Christians today as to the interpretation of the prophecies concerning "the hope of Israel" lies between that held by the Jews of those days and that for which Christ was crucified and Paul was sent in chains to Rome. This will be clearly seen by all who consider, with open minds, the proofs given below.

The question of the "literal" interpretation of the O.T. prophecies will be discussed in the next chapter.


This issue is of major importance!! Don’t let anyone tell you that it is not! It pertains to almost every aspect of the Bible and understanding of the Truth of the Word of God. But, it is up to each of us to find out for ourselves.


Patti C.

Chapter 2 coming soon.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)


Link of article or video : http://www.5ptsalt.com/2011/02/25/jewish-fables-no-second-chance...

Hello all,

This is chapter 2 of “Hope for Israel: What is it?” by Philip Mauro.
In this chapter natural and spiritual Israel is explained and examined. Also how modern dispensationalism has confused these issues, and offered up misinterpretations to the church, and in turn have become false doctrine. This is scary! As we know where dispensationalism comes from, and it most certainly is not from the Word of God.

Many of the Old Testament prophecies that involved the natural are fulfilled spiritually in the New Testament…first the natural and then the spiritual. Not knowing this has been a major stumbling block for most when understanding these prophecies.

Faith and Hope are “spiritual”, and I quote the author here: “For, in respect to the things which are not seen, faith takes the place of sight; for faith has to do solely with things not visible to the natural eye; and hope likewise, for "hope that is seen is not hope" (Rom. 8:24). Wherefore it is written that, "faith is the substance of things hoped for, the evidence of things not seen"; and "through faith we understand" (Heb. 11:1,3).

It is with faith and hope, the spiritual, as walking in the Spirit, which enables us to produce natural fruit (works). Without the fruits of the Spirit we cannot produce fruit in this life, or in the natural world.




The main purpose of the present chapter is to bring clearly to view the important truth that in Scripture the contrast is not between the spiritual and the literal, but between the spiritual and natural; for a passage of Scripture may refer, when taken "literally," either to "that which is natural" or to "that which is spiritual." In other words, the literal interpretation may call for a thing which exists in the realm of nature, or for the counterpart of that thing which exists in the realm of spiritual realities (1 Cor. 15:46).

It is of the utmost importance that this be understood; for the advocates of modern dispensationalism have wrought confusion, and have succeeded in giving plausibility to many misinterpretations of Scripture, by first taking for granted (erroneously, as will be herein shown) that a "literal" interpretation necessarily calls for something material or natural, and by then insisting strenuously that all prophecies which refer to Israel, Jerusalem, Zion, etc., should be interpreted "literally." It will not be difficult to show that this is a thoroughly unsound principle of interpretation, that it is based upon a false premise, and that its application has made havoc of many prophecies.

For example, those expositors who think the Bible teaches us to expect hereafter a millennium of earthly bliss, a golden age of world-wide peace and plenty, during which the Jewish nation will be reconstituted and will have the place of headship over a world occupied by God-fearing and peace-loving Gentiles, base that expectation upon certain Old Testament prophecies which, they think, are to be fulfilled "literally"; and since they cannot possibly be fulfilled in that manner during this era of the Gospel, there must needs be an age to come of an entirely different character from this day of gospel salvation.

This argument, however, is utterly fallacious, because [it is] based upon a false premise. Those who make use of it take for granted that in order to interpret a prophecy "literally" its fulfillment must be located in the realm of nature, and not in the spiritual [eternal] realm. Thus they assume that the "literal" interpretation is in contrast with the "spiritual" interpretation thereof; and they denounce and repudiate what they refer to disparagingly as "the spiritualizing" of the prophecies.

Undoubtedly our natural bias is in favor of the so-called "literal" interpretation of the prophecies in question; for to the natural man the things that are seen are the real things; and to that view we are disposed to cling tenaciously, notwithstanding the plain teaching of the New Testament that the seen things are but the fleeting shadows of things unseen, the latter being the spiritual and eternal realities with which the promises of future blessing have mainly to do.

For, the New Testament Scriptures state, in most unambiguous language, that "the seed of Abraham," to whom "all the promises of God" belong, are those who believe the gospel of Jesus Christ (Gal. 3:7, 29; 2 Cor. 1:20). Further, in the New Testament it is plainly revealed that, even as "Abraham had two sons" (which might make it uncertain whether the descendants of Ishmael or those of Isaac were to inherit the promises) so likewise there is a natural "Israel," "Zion" and "Jerusalem" and also a spiritual counterpart of each; and that just as Ishmael preceded in time the true heir (though eventually he was to be "cast out" and not to be "heir with the son of the free woman") even so the natural Israel, Zion, and Jerusalem preceded the respective spiritual realities to which those names properly belong. For God's invariable order of procedure, in the working out of His eternal purposes, is "first - that which is natural, and afterward that which is spiritual" (1 Cor. 15:46).

If, therefore, an O.T. prophecy of blessing, intended for the true Israel (that "holy nation" of 1 Pet. 2:9), be interpreted as applying to "Israel after the flesh," the interpretation is not "literal" (i.e., according to the letter) except in the sense in which "the letter killeth, but the spirit giveth life" (2 Cor. 3:6); for obviously in this case the "literal" interpretation destroys the prophecy completely.

And it is specially to be noted that, in the passage from which this Scripture is quoted, Paul is explaining the great differences between the Old Covenant (which was of the letter) and the New Covenant (of the Spirit); and, moreover, he is comparing the ministry of Moses, which had to do with things that are seen (an earthly sanctuary and its vessels of service, animal sacrifices, etc.), with the ministry of himself and others whom God had made "able ministers of the New Covenant; not of the letter, but of the spirit." Also it should be noted that the apostle there speaks of the Old Covenant (under which promises were made to the natural Israel) as "that which is done away"; whereas the New Covenant is "that which remaineth," that is, “abideth eternally” (v. 11).

From this Scripture alone it is evident (and the same truth is set forth at greater length in Gal. 4:21-31 and Hebrews Chapters VIII-X) that all future promises of glory and blessing for Israel and Zion must belong to the true Israel and the heavenly Zion. And, in this very passage, we are admonished to "look not at the things which are seen, but at the things which are not seen" (4:18); which admonition, however, is habitually disregarded in the interpretation of prophecies relating to these very subjects.

We ask the reader specially to note that in the above quoted passage, the apostle speaks of the old covenant as "that which is done away" (v. 11), "that which is abolished" (v. 13). This shows that the old covenant, under which the earthly nation of Israel had been constituted, was already, in Paul's day, a thing of the past.

Evidently then our difficulty in understanding prophecies of the class referred to above is due to our lack of faith and our spiritual dullness. For, in respect to the things which are not seen, faith takes the place of sight; for faith has to do solely with things not visible to the natural eye; and hope likewise, for "hope that is seen is not hope" (Rom. 8:24). Wherefore it is written that, "faith is the substance of things hoped for, the evidence of things not seen"; and "through faith we understand" (Heb. 11:1,3).

Hence, to understand the prophecies it is necessary, and vitally necessary, that we believe the revelations of the New Testament; that we accept as "literally" true that there is now, at this present time, a realm of spiritual realities, into which our risen Lord is actually entered, and we in Him; that "the substance of things hoped for" is there, not here; and specially that God's purposes concerning His City, Temple and People are being fulfilled at this very time, in that spiritual realm, though the natural eye cannot see what is going on there.

The writer of these lines can testify from experience that, by the simple process of believing what is written in the New Testament concerning the actual present existence, among the things not seen, of the true Zion, of the city of the living God the heavenly Jerusalem, of the holy nation which is a royal priesthood, and of other spiritual realities, the main difficulty in the understanding of the Old Testament prophecies which speak of a glorified state of the things named above, vanishes away.


Zechariah is one of the books that is frequently referred to as containing prophecies which await a "literal" fulfillment in a future dispensation. Zechariah, with Haggai, prophesied during the rebuilding of Jerusalem and the temple, after the return from Babylon of some of the deported Israelites; at which time "the elders of the Jews builded and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo" (Ezra 6:14). But, as all are agreed, the prophet looks beyond what those men were building, to a temple and a city that were to be far more glorious. He records the word of the Lord concerning Zion: "For, lo I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day and shall be My people; and I will dwell in the midst of thee" (2:10,11).

And the prophet goes on to speak of a priest, Joshua, who was clothed at first with filthy garments, but to whom it was said, "Behold, I have caused thine iniquity to pass from thee, and I will clothe the with change of raiment" (3:3,4). This Joshua and his fellows were to be "men wondered at; for, behold, I will bring forth my servant the Branch. For behold the stone that I have laid before Joshua" (vv. 8,9).

There is no difficulty in recognizing in this passage a prophecy of the coming of Christ as the Branch of Jehovah and as the Foundation Stone of the true Temple of God; for Peter (quoting a similar prophecy by Isaiah) writes to those who have been "redeemed... by the precious blood of Christ," saying:

"Wherefore also it is contained in the Scripture, Behold I lay in Sion a chief corner stone, elect, precious"; and he had just said in the preceding verse, "Ye also, as living stones are [being] built up, a spiritual house, an holy priesthood" - as typified by Joshua's change of garments - "to offer up spiritual sacrifices" (1 Pet. 2:5,6). Thus by Peter's application of the prophecy we are given plainly to understand that it relates to "spiritual" things, and that it is now being fulfilled in the spiritual realm.

It will greatly help us in our efforts to understand the class of prophecies above referred to, if we give due heed to the facts stated in the above quotation from Peter (and stated also in Hebrews 12:22-24, and in the Epistle to the Ephesians as pointed out below) that God's "spiritual house" is in course of erection now, that it is being built "in Sion", and that the believers in Jesus Christ are "living stones" therein, and are also a "royal priesthood."

Zechariah refers again (6:12-15) to "the Man whose name is The BRANCH," and who "shall build the temple of the Lord"; and says of Him that "He shall bear the glory, and He shall sit and rule upon His throne; and He shall be a priest upon His throne." None will dispute, in the light of New Testament Scriptures, that this prophecy is being fulfilled now (Heb. 2:9; 8:1, etc.). And the prophet goes on to say that crowns shall be given also to certain men, whom he names, and that "they that are far off" (a scriptural designation of Gentiles, see Acts 2:39 and Eph 2:13), "shall come and build in the temple of the Lord."

Furthermore, in Zechariah 9:9 we have the familiar passage: "Rejoice greatly, O daughter of Zion... behold, thy King cometh unto thee"; and we know to a certainty, from Luke 19:38, that that prophecy was fulfilled when Christ came to Jerusalem to die for our salvation.

In Zechariah 13:7-9 the atoning death of Christ is foretold in the words, "Awake, O sword, against My Shepherd, and against the Man that is My Fellow, saith the Lord of hosts. Smite the Shepherd, and the sheep shall be scattered" (See Matt. 26:31). And what was to follow as regards the Jewish people is foretold in these words: "And it shall come to pass that in all the land, saith the Lord, two parts shall be cut off, and die; but the third part shall be left therein." And in agreement with this, the two great parties, the Pharisees and the Sadducees, were "cut off"; but a third part, the Disciples of Christ, were left. And as to these, the prophecy goes on to say: "And I will bring the third part through the fire and will refine them as silver is refined" (See 1 Pet. 1:6 and 4:12); "they shall call on My Name and I will hear them. I will say, It is My people; and they shall say, The Lord is My God" (See Rom. 11:1,2).

Moreover, the apostle Paul declares the same truth concerning the building of God's true temple now as declared by Peter. He makes known that those who believe in Jesus Christ are even now "quickened together with Christ, - and raised up together, and made to sit together [i.e. on thrones] in heavenly places [Zion] in Christ Jesus" (Eph. 2:5,6); which plainly declares that we live and reign with Christ even now. This indeed is not perceived with the natural eye or realized in our conscious experience. Nevertheless it is true, and this truth is developed in Chapter XX of this volume.

And furthermore, in the immediate context, Paul also declares the companion truth revealed by Peter, namely that the saints of this era, Gentiles as well as Jews, and being "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building, fitly framed together, groweth into an holy temple in the Lord" (vv. 20, 21).

The expression "in that day" occurs about twenty times in the book of Zechariah; and, as a judicious commentator says, "It is a synonym for the great Messianic hope." The first of these occurrences we have quoted, "And many nations shall be joined unto the Lord in that day" (2:11). What was "that day", then, is this day now, for "now is the day of salvation"; and "all the prophets from Samuel... as many as have spoken have likewise foretold of these days" (Acts 3:24). And so, when Zechariah says (13:1) "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleaness," we understand clearly that he is foretelling the cross of Christ; as very plainly appears from verse 7, "Awake, O sword, against My Shepherd, and against the Man that is My Fellow, saith the Lord of hosts; smite the Shepherd, and the sheep shall be scattered." Further reference to the prophecies of Zechariah will be found in Chapter X, The New Covenant.

Enough has been said, however, to make evident that the prophecies of Zechariah referred to above, and hence other prophecies of like character as well, relate to things spiritual and have their fulfillment in this present era of grace.

But it will be profitable to follow a little further the subject of the building of God's true temple. So we recall that, at our Lord's first visit to Jerusalem, when He had driven the traffickers out of the temple which Herod had built and which was one of the wonders of the world; and when the onlookers demanded of Him what sign He could give in proof of his authority to do those things, He answered and said unto them, "Destroy this temple, and in three days I will raise it up" (John 2:19).

The Jews understood this "literally"; that is to say, they took it as applying to that building of material stones which stood on Mt. Moriah; and had the record stopped there, it would doubtless be insisted by some in our day that that great edifice, which has been meanwhile destroyed so completely that not one stone remains upon another, is to be miraculously restored in the coming millennium. But, to the end that we should not be misled and also that we might have a key to the interpretation of prophetic utterances of this sort, the Spirit caused John to insert the explanatory note: "But He spake of the Temple of His Body."
This is just one of the many, seemingly casual, indications scattered throughout the Scriptures, that God's promises are to be fulfilled and His purposes are to be accomplished in the resurrection; that is to say, in the new creation.

Again, at a subsequent visit to Jerusalem, at the season of one of the feasts, "In the last day, that great day of the feast, Jesus stood and cried saying, If any man thirst, let him come to Me and drink, he that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water" (John 7:37,38). We might well wonder what would have been made of this saying by those who insist upon "literal" interpretations, had it been left unexplained; and therefore we should be thankful indeed for the added words, "But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified." Those words put beyond all uncertainty the meaning of the phrase ""living water," as used, for example, in Zechariah 14:8, "And it shall be in that day that living waters shall go out from Jerusalem; half of them toward the former (or eastern, marg.) sea [the Caspian], and half of them towards the hinder sea" [the Mediterranean] - in other words, both eastward and westward - "in summer and in winter it shall be" - that is, all the year round.

In the light of John's explanation, we understand, therefore, that out Lord was foretelling, not some extraordinary physical phenomenon, which was to happen in a far off millennial age, but the then approaching era of the Holy Spirit, when there was to be an outflow of the gospel, "with the Holy Ghost sent down from heaven" (1 Pet. 1:12), both eastward and westward from Jerusalem. Thus both the place whence (Jerusalem) and the time when ("in that day") those living waters were to begin to flow out into all the world, both summer and winter, are plainly foretold in Zechariah's prophecy. Further explanations of the prophecies concerning the outflow of living waters from the Temple at Jerusalem will be found below (Chapter XIII) in connection with a discussion of Ezekiel's temple and of the question, Where did the Spirit descend at Pentecost?

And again let it be noted that these explanations put us in possession of the general principle upon which all prophecies of the same sort should be interpreted. They harmonize fully with all other indications contained in the Scriptures; making it abundantly plain that all the prophecies of future glory and blessing for Israel, Zion, and Jerusalem, pertain to that "holy nation" (1 Peter 1:9) "the Israel of God" (Gal. 6:16), and to that heavenly "Mount Sion," and to "the city of the living God, the heavenly Jerusalem," to which we already "are come" (Heb 12:22.).

Therefore, for the above, and for other reasons set forth elsewhere in this volume, the writer reaches the conclusion that we are to look for the fulfillment of the prophecies in question - not to another age than this, but - to another locality; namely, to that spiritual realm, which Paul designates "the heavenlies"; where our Lord is gone to prepare a place for us, where the true temple is now in course of erection, and where already exists "the Jerusalem which is above, which is the mother of us all" (Gal. 4:26).

The idea of a future "dispensation" for the fulfillment of prophecies on the earth, abounds in difficulties, and moreover it contradicts many passages of Scripture; whereas the idea of another locality, a spiritual and heavenly realm where those prophecies are in course of fulfillment now, is free from all difficulty, and has, moreover, the support of many N.T. Scriptures.

Concerning the now-existing realm of unseen things enough is said in the Scriptures to make known that it is a region of great activity; that the "principalities and powers" therein are numerous and mighty - angels and demons, good spirits and evil - and hence we must infer that there are happenings there which are of immense importance and significance. For example, we read: "There was a war in heaven. Michael and his angels fought against the dragon; and the dragon fought and his angels" (Rev. 12:7). Also, that "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Eph. 6:12).

In this connection it is well to recall that the title of the last book of the Bible, "The Apocalypse," means the unveiling; that is to say, the taking away of the veil that normally separates the realm of spiritual things from that of natural things. That the title indicates that the visions described in the book of "Revelation" bring into view things and happenings in the spiritual realm, whereof, except for this unveiling, we should be wholly unaware. And when we come to Chapter XX, where is found the only reference in the Bible to the millennium - "the thousand years" - the language of the inspired writer makes it evident that the happenings of the millennium are part of the history of the spirit realm. This will be shown in the last chapter of this volume. It follows that all effort to find a place for those happenings in the history of this physical world, whether before or after the Second Advent, is utterly in vain.


One of the things that I like best about this book is that it was written 91 years ago!! We can see that even back then these issues were being dealt with. How much more today, as we see the “Great Falling Away” coming to a climax, is the Truth needed to rightly divide the Word of God. I pray that what is being revealed here is as much of a blessing to you all, as it has been to me.

I would like to leave this chapter with one quote by the author that I feel is vitally important, thus worth repeating.

“Hence, to understand the prophecies it is necessary, and vitally necessary, that we believe the revelations of the New Testament; that we accept as "literally" true that there is now, at this present time, a realm of spiritual realities, into which our risen Lord is actually entered, and we in Him; that "the substance of things hoped for" is there, not here; and specially that God's purposes concerning His City, Temple and People are being fulfilled at this very time, in that spiritual realm, though the natural eye cannot see what is going on there.”

Agape to all!


Patti C.

chapter 3 coming soon...

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)


Link of article or video : http://www.5ptsalt.com/2011/02/25/jewish-fables-no-second-chance...

Hello all,

First of all, thank you Steven for posting these chapters on the initial thread. The reason I am also posting them individually is just in case someone wants to discuss the subject of each chapter without having to read all the others. Of course they are all interrelated, and the whole book incorporates the main theme of what is the hope of Israel.

In this short chapter the author takes a look at Paul’s writings in regards to this subject. Perhaps the boldest statement made here, by the author is this:

“The hope for Israel was realized in the resurrection. Therefore the true hope of Israel was not, and is not, an earthly kingdom which some future generation of Jews, men of flesh and blood, are to inherit.”



By Philip Mauro



We shall be the better prepared for an examination of the O.T. prophecies concerning "the hope of Israel" if we first observe how those prophecies were interpreted by the N.T. writers, especially Paul. Therefore we call attention, at this point, to a few N.T. passages.
When Porcius Festus remanded Paul for trial before King Herod Agrippa on the charges lodged against him by the Jews, and when the king had given the apostle leave to speak for himself, he said:

"And now I stand and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, instantly serving God day and night hope to come. For which hope's sake, King Agrippa, I am accused of the Jews"
(Ac. 26:6, 7).

This is very definite. It proves that Paul, in preaching the gospel of Christ crucified and raised from the dead, was proclaiming to the people of Israel the fulfillment of God's promise to that people; a promise that had been made, not only to them through Moses and the prophets, but also directly to their fathers - Abraham, Isaac and Jacob. And this, be it noted, is in exact agreement with the testimony of Peter, who, writing to converted Jews of the dispersion and speaking of the prophets of Israel, said: "Unto whom it was revealed that, not unto themselves but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you" (1 Pet. 1:10-12).

Paul's statement to King Agrippa further proves that this gospel-salvation, which he preached, was and had been the hope of every true Israelite - "all our twelve tribes." Therefore the true hope of Israel was not, and is not, an earthly kingdom which some future generation of Jews, men of flesh and blood, are to inherit. Furthermore, the true Israel of God, as Paul himself had previously explained in his epistle to the Romans, is composed of believing Israelites according to the flesh, with believing Gentiles added to them, forming one body, as represented by the olive-tree of Romans XI.

The above statement of Paul to King Agrippa also makes clear what he meant by saying: "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded" (Rom. 11:7). For the true hope and expectation of all Israel - "our twelve tribes" - lay in the resurrection, where the promise of the "sure mercies of David" was to be fulfilled (Acts 13:34). It matters not that, as individuals, they were nearly all "blinded" to it, and were looking for a kingdom of earthly grandeur, suited to their carnal ideas; for the truth of their own Scriptures was that the kingdom of God, which had been promised by their prophets, was a spiritual kingdom, to be realized in the resurrection of the dead, and to be entered only by those who are born again of the Word and Spirit of God.

The Lord Jesus Himself had given the same teaching concerning the Kingdom of heaven (or Kingdom of God, the two expressions being used by Him interchangeably). Thus He taught His disciples, saying, "Verily I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven" (Matt. 18:3); and He goes on to show that to enter into that kingdom is to "enter into life" (vv. 8-11). And this he followed up by declaring how hard it is for a rich man to enter into the kingdom (Matt. 19:16-26), calling it in one verse (23) "the kingdom of heaven," and in the next, "the kingdom of God." And He concluded the lesson by saying to those who had forsaken all and followed Him; "Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of His glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel" (v. 28).

From this it appears that the "all Israel" of Scripture here designated as "the twelve tribes of Israel," is a spiritual nation; and that it shall come into its inheritance in the day of "glory," when the kingdom of God shall be manifested, and when Christ, who is now upon His Father's throne in heaven, shall occupy the throne of His glory.

Returning now to Paul's defense before King Agrippa, we note his concluding words:

"Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying" - not a new thing, a mystery never before revealed, but - "none other things than those which the prophets and Moses did say should come" - not that Christ would restore earthly dominion to national Israel, as now is widely taught amongst Christians, but - "that Christ should suffer, and that He should be the first that should rise from the dead, and should show light unto the people and to the Gentiles" (Ac. 26:22,23).

Here is clear proof that the gospel proclaims nothing that was not foretold by the prophets; for, as we know from Paul's teaching elsewhere, the "mystery" of the gospel was that believing Gentiles were to become "fellow citizens with the saints and of the household of God," being made "fellow heirs [with saved Jews] and of the same body, and partakers [with saved Jews] of His promise in Christ"; and that all this was to be accomplished "by [means of] the gospel" (Eph. 2:11-22; 3:6,9).

And the last quoted passage also proves that the predicted manifestation of light to the people of Israel and to the Gentiles was to come after the sufferings of the promised Messiah and his resurrection from the dead. Here we have the statement of an inspired apostle as to what was the order of revelation as it stood when Christ appeared to the Jewish people; - not "the setting up of the Davidic kingdom," as stated by the leading exponent of modern dispensationalism, but - the sufferings of Christ and His resurrection from the dead, followed by the showing of Gospel light to the Jew fist, and also to the Gentile. In other words, that "the next thing in the order of divine revelation" was precisely what came to pass.

By this it appears that Paul's statement as to what was "the next thing in the order of revelation as it then stood" flatly contradicts that of the Scofield Reference Bible, quoted above.

Likewise the apostle Peter, in a passage already quoted (1 Pet. 1:9-12), makes known what was "the next thing in the order of divine revelation" as it then stood; namely, the "salvation" concerning which the prophets of Israel had enquired and searched diligently, searching what the Spirit of Christ, who was in them did signify when He testified beforehand "the sufferings of Christ and the glories [plural] that should follow."

We have referred in the preceding chapter to the fact that Paul, when he arrived in Rome, sent for the leading Jews of that city and declared to them that it was "for the hope of Israel" he had been brought thither in chains (Ac. 28:20). The next succeeding verses make evident that the hope of Israel was the Kingdom of God as Paul had preached it everywhere (Ac. 17:3, 7; 19:8; 20:25), and as he had expounded and defined it in his Epistle to the Romans (14:17). For the account in Acts 28 continues:

And when they had appointed him a day there came many to him to his lodging; to whom he expounded and testified the Kingdom of God, persuading them concerning Jesus both out of the law of Moses and out of the prophets, from morning till evening" (v. 23).

Inasmuch as those Jews were thoroughly indoctrinated with the then current Jewish teaching, it needed, of course, much exposition and persuasion, and the enlightenment of the Spirit of God besides, to make evident to them that what Moses and the prophets had foretold was a spiritual kingdom, which was to be established through the sufferings and death of the expected Messiah of Israel.

But it is an extraordinary thing indeed that, after the truth in this regard has been clearly set forth in the N.T. Scriptures, and has been apprehended by successive generations of Christians for nineteen centuries, there should have arisen in these days a system of doctrine which takes for one of its foundation stones the very same error touching the true hope of Israel which turned Paul's fellow Israelites against him.

To those at Rome who "believed not" the things spoken by Paul, he used great plainness of speech, saying to them:
"Well spake the Holy Ghost by Esias the prophet unto out fathers, saying, Go unto this people, and say, Hearing ye hear and not understand; and seeing ye shall see and not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it" (vv. 25-27).

By this it appears that the hope of Israel, the kingdom of God and the salvation of God are three different names for one and the same thing. And it also shows that a supernatural and punitive blindness concerning the kingdom foretold by the prophets had been laid upon the unbelieving part of the natural Israel, even as the same prophets had predicted; which blindness, as we learn from Romans 11:25, is to continue "until the fullness of the Gentiles be come in." But who can explain how it is that the very same error which Paul here denounced, and for the denouncing of which he suffered persecution and imprisonment, has found advocates among orthodox Christians of the twentieth century?

The Scriptures we have been reviewing make it plain that "the hope of Israel" was to be realized in the resurrection. Christ was to suffer, to die, and to rise again; He the first, and afterward they that are His (1 Cor. 15:23). There is no other hope for Israel, and never was. If the promise of God to Israel had been earthly dominion, or if that had been even a part of the promise, it is impossible that Paul should not have declared it on the occasions to which we have referred, and should not have spoken of it in his Epistles- especially Romans. Nor could he possibly in that case, have used the language we have quoted above.

There are indeed certain prophetic passages in the Old Testament which, apart from the light afforded by the New, might be taken as relating to "Israel after the flesh," and as foretelling the restoration, at some future day, of their national greatness; for there is in those passages no distinct reference to the resurrection. But that goes for nothing. For the natural intelligence could not possibly have discerned that Psalm 16 and Isaiah 55:3 were to be fulfilled in the resurrection. The Holy Spirit, however, by the apostle Peter, has given us to know that David, in the 16th Psalm, was foretelling that God "would raise up Christ to sit on his throne" (Ac. 2:30, 31); and by the apostle Paul the same Spirit has made known that the broad promise of "the sure mercies of David" was to be fulfilled in the resurrection of Christ from the dead (Ac. 13:32-34).

The erroneous doctrine of the teachers of Israel which we have been discussing, was based upon an unspiritual interpretation of their own Scriptures; for "they knew not the voices of the prophets which were read every Sabbath day" (Ac. 13:27). That doctrine was fatal to everyone who received and clung to it; and also to the nation as a whole. Therefore, its revival amongst orthodox Christians in these days is a proper cause for serious misgivings.


To summarize this chapter briefly on the major points, these two quotes from the author stand out the most, to me, and I feel they bear repeating:

“From this it appears that the "all Israel" of Scripture here designated as "the twelve tribes of Israel," is a spiritual nation; and that it shall come into its inheritance in the day of "glory," when the kingdom of God shall be manifested, and when Christ, who is now upon His Father's throne in heaven, shall occupy the throne of His glory.”

“But it is an extraordinary thing indeed that, after the truth in this regard has been clearly set forth in the N.T. Scriptures, and has been apprehended by successive generations of Christians for nineteen centuries, there should have arisen in these days a system of doctrine which takes for one of its foundation stones the very same error touching the true hope of Israel which turned Paul's fellow Israelites against him.”

Looks like the modern church has fallen backward, and that is not a good thing. Back to believing Jewish fables that were started in Paul’s day. It is time to return to the Truth of Christ and not the “religion” of man.


Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)

THE HOPE FOR ISRAEL 4: ("Faith is the substance of things hoped for.")

Hello all,

In this chapter we take a look at Faith in regards to the hope of Israel. One of the aspects of this book that I like the most is that each concept presented is completely Biblically supported. The author takes very seriously the crucial necessity of using Scripture to introduce and support his narrative, and building his conclusions on the strong foundation of this truth:

"For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:" (Isa 28:10)

If one is not seeing this than perhaps one is not really reading what the author is saying. As there are those who do not want us to find out the truth of these matters and are threatened by it. Don't let them deter you from finding out for yourself.

These false prophets and their false doctrines can be traced back to the Jesuits. As we are seeing daily in our face, in the world around us, and being reported on this site, the truth of how they have infiltrated every aspect of our lives. Our Governments, our Schools and Colleges, our Banking systems, our Health systems, our Food Supplies, and even our weather!! They have taken over our bodies and what they really want is our souls!! So we need to wake up and see how they have taken over our churches, and have been perverting our understanding of the Word of God!

This is why the author wrote this book 91 years ago! And this is why I am presenting it here and now. Yet, with that being said, I am not asking you to believe him or me, but the Holy Word of God, which is being presented in abundance. Find out for yourself, investigate the Scriptures being used here, and really tune into what the Holy Spirit shows you.

May the Lord bless you all with His knowledge and may it settle in your heart as to what is true.



By Philip Mauro



"Faith is the substance of things hoped for"(Hebrews 11:1)

We turn back now to the Old Testament Scriptures for the purpose of ascertaining what is foretold therein concerning the future of the Israelitic people, and particularly what, if any, indication they contain as to the restoration of their national greatness in a yet future day.

And first we direct our attention to the patriarchal era, in order to learn what it was that the fathers of Israel were taught of the Lord to anticipate for themselves and their posterity. This is the proper place to begin our inquiry; for we recall that when Paul was arraigned before King Herod Agrippa by his infuriated fellow countrymen, because he preached a hope for Israel radically different from that held and taught by them and their rabbis, he declared that he was:

"judged for the hope of the promise made of God to our fathers." And he went on to say that God's promise to the fathers was the true hope of all Israel - "our twelve tribes" (Acts. 26:6,7).

It is written that:

"faith is the substance of things hoped for." If, therefore, we know what a man is hoping for, we know what he believes. "The faith of Jesus Christ" is that on which is founded "the hope of the gospel" (Col. 1:23); and there is just the "one hope" for all men (Eph. 4:4); because there is but one gospel (and never was, or will be, "another gospel." Gal. 1:6-9).

The hope of the gospel has ever been the coming of Him who should bruise the serpent's head, and who should be Himself "bruised" in the deadly conflict; Him who by death should destroy him, that had the power of death, the Devil.

It is fitting that the faith of Abraham should have a large space in the eleventh chapter of Hebrews; for Abraham is "the father of all them that believe" (Rom. 4:11). That chapter does not state what the gospel was that "God preached unto Abraham" (Gal. 3:8); but it tells what the effect thereof was upon his life and conduct, and what his hope was, that is, what he was looking for. It is recorded that -

By faith he sojourned in the land of promise as in a strange (or foreign) country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise"(v. 9)
And verse 10 gives the explanation -

"For he looked (lit. was waiting for) the (not a) city which hath foundations, whose Builder and Maker is God."

Mention is made also of Sarah's faith, which was also an important factor in the accomplishment of the purposes of God, and who is herself a type of that heavenly city upon which Abraham's hope was fixed...the "Jerusalem which is above, which is the mother of all" (Gal. 4:26). And further, it is expressly declared that Isaac and Jacob were co-heirs with Abraham of "the same promise" (v. 9). And then, concerning those four - Abraham, Isaac, Jacob and Sarah, to whom "the promises" were directly given, we have this illuminating testimony:

"These all died in faith, not having received the promises, but having seen them afar off; and were persuaded [fully convinced] of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they seek a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for He hath prepared for them a city" (vv. 13-16).

This gives us clearly to know, first that "the promises" exerted a mighty influence over those to whom they were first given, (proving that their faith in what God had spoken was real and unwavering); and second, that the nature of the promises were such as to turn their thoughts entirely away from the earth, and to raise in their hearts the expectation of a country "better" than the very best of earth (showing that the promises themselves were spiritual and heavenly in character). For those promises had the effect of making even "the land of promise" itself to be to them as a foreign country. For while the land of Canaan was indeed promised to Abraham's natural seed, that promise never was "the hope of Israel." The hope of the gospel which God preached to Abraham was of such a nature that it caused him, and those who were "the heirs with him of the same promise," to declare themselves "strangers and pilgrims on the earth."

As will be more fully shown in subsequent Chapters, God's promise that He would bring Abraham's descendants into that land was punctually fulfilled. For it is recorded in the Book of Joshua that;

"the Lord gave unto Israel all the land which he sware unto their fathers to give them, and they possessed it, and dwelt therein... There failed not ought of any good thing which the Lord hath spoken unto the house of Israel" (Josh. 21:43-45).

But the possession of that land by later generations was forfeited through disobedience, apostasy, and idolatry, even as Moses and Joshua foretold; and, in consequence of their complete repudiation of Jehovah their God, they were "plucked off the land" (Deut. 28:63,64; Joshua 12:13).

And thus was fulfilled the prophetic "allegory" of Abraham's family history, according to which the bondwoman and her son, representing Israel after the flesh, were to be "cast out" (Gal. 4:30); which is the end of their history as a nation.

It was not until centuries of time had passed, not until faith had vanished from among the children of Israel, not until the true spiritual and eternal character of the promises had faded out of sight, and fleshly lusts had taken the place of heavenly hopes and longings, that there arose among the natural seed of Abraham the ruinous doctrine that "the hope of Israel" was an earthly thing. That doctrine was the product of degenerate times. It was tenaciously held and zealously propagated by the scribes, Pharisees, rabbis and lawyers of first century Judaism - that "generation of vipers"; and it wrought in them such devilishness that they eagerly carried out the will of their "father, the devil" (Matt. 23:33; John 8:44) in compassing the crucifixion of the Lord of glory.

Should we not therefore regard that odious doctrine with abhorrence and fear? And should it not be a matter of anxious inquiry as to how it has arisen and spread itself among the true followers of Christ in these perilous times?

And now we come to the grand climax of the passage we are examining, Hebrews XI. It is found in verse 16, where it is announced that the fathers of Israel desired "a better country, that is an heavenly. Wherefore God is not ashamed to be called their God; for He hath prepared for them a city"; and from Revelation 21:2,3, we learn that He will dwell with them in that city forever.

Here is truth of the highest importance and most practical character. These words give us the explanation of the fact that the Eternal God, the Almighty Creator, He who is infinite in power, wisdom and holiness, condescends to call Himself "the God of Abraham, of Isaac and of Jacob" (Ex. 3:6, 16; Matt. 22:32).

There could be no more emphatic assertion of the oneness of God's elect, the true "seed of Abraham" (Gal. 3:7,29), and of the truly fundamental truth that there is just "one hope," one "common salvation" for them all, whether by nature they be Jews or Gentiles.

And there could not be a more impressive refutation of the erroneous doctrine - now current amongst certain groups of Christians - that the biblical "hope of Israel" is a thing of earthly place and dominion. This is surely "another gospel," very different indeed from the gospel God preached unto Abraham.


The Jesuits want you to believe another gospel, which is their agenda and has been for a very long time. We need to examine how this is so, and what part we as believers are playing in perpetrating it. Come out of these false doctrines and Jewish fables…find out personally, for yourself, and rest in His Truth.

Agape to all!


Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)


Hello all,

In this chapter of “The Hope for Israel: What is it?” the author studies the Covenants that the Lord made with His people. We will find that the Everlasting Covenant is the one that endures forever, and the one we, as born again believers are under today.

Quote from the author about the “Everlasting Covenant”:

“It is the one and only hope for the natural Israelite, as for all mankind. The conditions are, "turn to the Lord" (i.e., repent) and be "obedient to His voice" (obey the gospel by coming in faith to Jesus Christ). Especially is it to be noted that this promise is to the individual, there being no collective promise for the nation as a whole. This is the mercy of the everlasting covenant which God had sworn to their fathers. Thus it stands in the Word of God.”

Mr. Mauro does a wonderful job of biblically supporting his position, and as usual there is more Scripture presented in his study than narrative.

I encourage anyone who is interested in finding out, who Israel is, and how it fits in with all other prophecies and rightly dividing the Word, to read all the chapters I am putting on under the name THE HOPE OF ISRAEL. (Not Giving Heed to Jewish Fables). Yet, each chapter deals with a different part of this issue and each can stand on its own.



By Phillip Mauro



God's first covenant with Israel was very broad in scope, but was conditional in character; that is to say, the performance of its promises by Jehovah was dependent upon certain express conditions, which the Israelites bound themselves to fulfill. Here are the terms of that covenant, as proposed by God and agreed to by "all the people":

"Now therefore, if ye will obey my voice indeed and keep my covenant" - note the condition - "then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. And ye shall be unto me a kingdom of priests and a holy nation"
(Ex. 19:5,6).

Here are three things, which, upon the express conditions of obedience and fidelity on the part of the children of Israel, God promised to make of that people: first, a peculiar treasure to Himself; second, a kingdom of priests; third, a holy nation. There was no promise of earthly territory in that Siniatic covenant.
Thereupon Moses, in his character of mediator of that covenant, called for the elders of the people and laid before their faces all these words which the Lord commanded him. "And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord" (vv. 7,8). So the terms of the contract were agreed to by both the contracting parties.

Then God spoke in their hearing the "Words" they were to keep, the Ten Commandments (Chap. XX); and He also gave to Moses "the judgments" whereby their dealings with one another were to be governed (Chaps. XXI - XXIII). And thereupon "Moses came and told the people all the words of the Lord, and all the judgments; and all the people answered with one voice and said, All the words which the Lord hath said we will do" (Ex. 24:3).

Accordingly the contract was reduced to writing and was executed in a most solemn manner; it being a blood covenant, which was the most binding sort. For Moses took "the book of the covenant," that is the scroll of parchment on which the terms of the contract were inscribed, and read in the audience of the people, and took the blood and sprinkled it on the people and said, "Behold the blood of the covenant which the Lord hath made with you concerning all these words" (24:6-8). Here is where we read of the blood of the old covenant; with which we should compare what is written concerning the "blood of the new covenant" (Matt. 26:28; Heb. 13:20).

Within the space of forty days that covenant was broken by the abominable idolatry of the golden calf and the shameless rites with which the people, led by Aaron, worshipped it (Chap.32); and it should be noted that the terms of that covenant were never again ratified with that people. We shall see presently what were the terms of the substituted covenant that God made with the children of Israel, but we would impress upon the reader, as truth of the highest importance, that the three wondrously glorious promises of the covenant of Exodus XIX - XXIV were reserved for another people, the true Israel. For to them, the apostle Peter writes that God had made them apart from all conditions, "a royal priesthood, an holy nation, a peculiar people" (1 Pet. 2:9).

When the Israelites made and worshipped the golden calf, God was minded to destroy them and to make of Moses a great nation (Ex. 32:10). Had He done so, He would nevertheless have fulfilled the promises He made "to Abraham and his seed" (Gal. 3:16); for Moses was a direct descendant of Abraham. For the same reason it follows that, in fulfilling those promises to Jesus Christ (Gal. 3:7, 29), God has kept His covenant with Abraham in letter as well as in spirit.

But Moses interceded for the people; and God spared the people, and commanded Moses to lead them to the land He had promised to Abraham, Isaac, and to Jacob 33:1; and He made with them another covenant (34:10); which covenant, in respect to what was promised thereby, was very inferior to the covenant they had broken; for this substituted covenant (which was not a blood covenant) was restricted to the terms and conditions upon which God would permit them to continue in possession of the land of Canaan.

Those terms and conditions are set forth in detail in the book of Deuteronomy; where, after the recital of them, Moses writes:

"These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which He made with them in Horeb" (Deut. 29:1).

The subsequent history of the Israelites, shows that they broke this substituted covenant also; and not in one particular only, but in every particular; thereby forfeiting, irretrievably, all the stipulated blessings, and incurring all the curses thereof. That covenant having been finally annulled ("done away," 2 Cor. 3:11; Heb. 10:9, etc.), there remains now, of all the covenants ever made by God with a people in this world, none but "the everlasting covenant," or "new covenant," whereof Jesus Christ is the Guarantor ("Surety," Heb. 7:22), who fulfills all the conditions of perfect obedience, even "unto death"; and is also the Mediator (Heb. 9:15; 12:24) ; which covenant was, as we have seen, sealed with His own blood.

Therefore, as regards God's covenants with that earthly people, "Israel after the flesh," the matter stands thus: the conditional promises thereof were all nullified by their breach of covenant; whereas the unconditional promises were all fulfilled to them, to the last detail, through Moses and Joshua; and God, moreover has caused that fact to be plainly recorded, as we shall presently see.

Let us now notice briefly some of the records made by Moses concerning the covenant under which the Israelites entered into possession of the land that God had sworn to their fathers to give them:

A very comprehensive prophecy is found in Numbers 33:55,56, where God plainly says, through Moses, that in case they should fail to drive out the inhabitants of the land, as He had repeatedly commanded them to do, then as a first consequence, those that were permitted to remain should become ****** in their eyes and thorns in their sides; and "Moreover, it shall come to pass that I shall do unto you as I thought to do unto them"; and what He purposed as to those idolatrous nations was their national extermination and their expulsion from that land. This prophecy concerning the earthly Israel has been completely fulfilled.

Deut. 4:1. Here is a summary of the covenant. They were to hearken always to God's statutes and judgments; and, upon that express condition, they were to go in and possess the land. Every blessing mentioned in this book is made to depend upon that same condition. This chapter lays special emphasis upon the Second Commandment (vv. 15-24); for it was because of the breaking of that commandment that the Siniatic covenant had been nullified; and now God proclaims to the whole nation, and makes it a matter of record, what would certainly be the penal consequences to them if they should break this substituted covenant.

And not only so, but He confirms His word with a solemn oath, saying, "I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over to Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed" (v. 26). Will God fulfil His word? Shall heaven and earth bear witness that He did not mean what He said?

Careful note should be taken of the promise of mercy (Verses 29,30) which should be fulfilled to them if, when scattered among the heathen (vv. 27,28), any of the should turn to the Lord:

"If from thence thou shalt seek the Lord thy God, thou shalt find Him, if thou seek Him with all thy heart and with all thy soul. When thou art in tribulation and all these things are come upon thee, if thou turn to the Lord thy God and shalt be obedient unto His voice."

This is the promise of the gospel of Christ. It is repeated in Isaiah 55:7 ("the sure mercies of David," Isa. 55:3, Ac. 13:34); and is recalled by Paul in 2 Cor. 3:16. It is the one and only hope for the natural Israelite, as for all mankind. The conditions are, "turn to the Lord" (i.e., repent) and be "obedient to His voice" (obey the gospel by coming in faith to Jesus Christ). Specially is it to be noted that this promise is to the individual, there being no collective promise for the nation as a whole. This is the mercy of the everlasting covenant which God had sworn to their fathers (v. 31). Thus it stands in the Word of God.

But compare this with the now current system of teaching, according to which God will being the Israelites in a body again after the day of gospel salvation is ended, to Palestine "in unbelief"; and will there convert the entire nation, not by faith, but by the sight of Jesus Christ standing on the Mount of Olives!

The above quoted warning and oath of God that He would, in the event of their lapse into disobedience and idolatry, destroy them from off the land, was never revoked or modified, that I can find; but on the contrary, it was reiterated again and again.

Deut. 6:14,15. "Ye shall not go after other gods of the people which are round about you... lest the anger of the Lord be kindled against thee, and destroy thee from off the face of the earth" (or land).

Deut. 7:1, 2, 3. Here they are forbidden to make any covenants with the Canaanites and to intermarry with them (they subsequently did both); the penalty for disobedience being stated thus: "So will the anger of the Lord be kindled against you, and destroy thee suddenly" (v. 4). For while He "keepeth covenant and mercy with them that love Him and keep His commandments," yet He "repayeth them that hate Him to their face, to destroy them." (vv. 9.10).

Deut. 8:1-18. This chapter is of capital importance. In it Moses charges the children of Israel to remember all God's dealings with them in Egypt and in the wilderness, saying:

"Otherwise it shall be, if thou do at all forget the Lord thy God, and walk after other gods and serve them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyed before your face, so shall ye perish, because ye would not be obedient unto the voice of the Lord you God."

Here God declares explicitly the completeness of their destruction as a nation. It was to be such as obliterated those nations which the Lord had destroyed before their face. Can it be supposed He did not mean this? And if He meant it, how can anyone maintain, in the face of so clear a statement, the doctrine of a national restoration for Israel?

Furthermore, the form of this tremendously impressive warning, "Ye shall surely perish," is like that given to Adam, "Thou shalt surely die." But in the case of Adam, God's enemy, the father of lies, raised a question concerning the divine utterance; "Yea, hath God said?" With This example and its disastrous consequences in mind, we should be suspicious as to the source of the doctrine which declares, concerning the nation of Israel, that, it shall not perish, but that, on the contrary, it is to be not only saved, but also is to be exalted to the place of supremacy among and over the nations of the world.

Deut. 11:1-9. Moses here recalls God's judgments upon Pharaoh, his land and his army; also His judgments upon Dathan and Abiram; and he admonishes the people of Israel to be warned thereby, and to keep the commandments of the Lord, "that ye may prolong your days in the land." (Over and over Moses declares that God was giving them that land solely because He had promised their fathers He would do so; and that their continued possession of it depended upon their obedience and fidelity).

And again in this same chapter (vv. 16,17), Moses bids them take heed that "ye turn not aside and serve other gods and worship them; and then the Lord's wrath be kindled against you... and ye perish quickly from off the good land which the Lord giveth you."

And at verses 26-28 we read the choice God presented to them: "Behold, a blessing and a curse! A blessing if ye obey... a curse, if ye obey not." Then how about those that obey not the gospel (2 Thess. 1:7-9)?

Then follow a number of chapters (XII-XXVI) containing "the statues and judgments," they were to obey as the condition of their remaining in possession of the land and enjoying God's favor and blessing therein; and in chapter 24: 14-26 are twelve several curses which, after they should have entered the land of Canaan, the Levites were to recite, as coming upon those who should sin against the Lord; and to each curse all the people were to respond, "Amen."

Then in the following chapter (XXVIII) is the solemn declaration that, if they would not hearken and obey, "all these curses shall come upon thee... until thou be destroyed" (vv. 15-20). And then, after the recital of a long list of the appalling evils that were to overtake them, Moses says: (vv. 47,48):

"Because thou servedst not the Lord thy God with joyfulness and with gladness of heart, for the abundance of all things; therefore shalt thou serve thine enemies which the Lord shall send against thee;... and He shall put a yoke of iron upon thy neck until He have destroyed thee."

This was fulfilled in the Roman oppression of Israel, iron being the symbol of the Roman empire (Dan. 2:40; 7:7). And the follows (vv. 50-67) that marvelously exact and vividly descriptive prophecy, which God gave through Moses, of the final siege and destruction of Jerusalem, the horrors of which were to be unsurpassed in all history; which prophecy ends with this prediction (vv. 63-67):

"And it shall come to pass that, as the Lord rejoiced over you to do good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth unto the other... And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest," etc.

This is their condition at the present time; and it should be noted that in this same chapter Moses says concerning "all these curses" that "they shall be upon thee, for a sign and for a wonder, and upon thy seed forever" (v. 46).

Deut. 29:1. Here we learn that the covenant under which the Israelites were given possession of the land of Canaan was not, as appears to be commonly supposed at this present time, the covenant of Sinai (and we have already seen that the covenant said not a word about their possession of any earthly territory). For here we read: "These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb." And this is followed by a further warning that the breach of this latter covenant would be punished by an overthrow like that of Sodom and Gomorrah; that is, an irrecoverable ruin (v. 23).

Deut. 30:1-10. "And it shall come to pass when all these things come upon thee" - so it was all to happen, and what then? Special heed should be given to this chapter, because here is where mercy is promised them; and here are stated the conditions on which they may obtain it, after they should have been destroyed as a nation, plucked from off their land, and scattered among all the nations of the earth. First there is the promise of a return from captivity if, among the nations wither the Lord should have driven them, they should "return unto the Lord thy God" (v. 2). Then follows a passage (vv. 11-14), which is quoted in part by Paul in Romans 10:6-10, and concerning which he says that "the word," there spoken by Moses, is "the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised Him from the dead, thou shalt be saved."

Thus we find that the very last hope of mercy that is held out through Moses to that "disobedient and gainsaying people," to whom God says "I have stretched out my hands all the day long," is the "one hope" of the gospel of Christ.

Verse 15-20 (of Deut. 30) are intensely solemn, and their meaning is so plain it would be like charging God with trifling (as scoffers make light of His warnings concerning hell and eternal torment) to say that this pledge, which God calls heaven and earth to witness, does not mean exactly what it says. Again we have the plain statement, "If thine heart turn away... ye shall surely perish, and shall not prolong your days in the land."

Deut. 31:15-21. God now appears to Moses and plainly tells him that "this people will rise up, and go a whoring after the gods of strangers, and will forsake Me, and break My Covenant. And My anger shall be kindled against them." Therefore He commanded Moses to teach them that remarkable prophetic "song," which witnessed beforehand what they would do, and what was to befall them. "For," says God, "I know their imagination even now, before I have brought them into the land" (21).

To this Moses adds (vv. 27-30) that he knew their rebellion even while he was with them; "And how much more," he asks, "after my death? For I know that after my death ye will utterly corrupt yourselves, and evil will befall you in the latter days" (and no subsequent recovery is hinted at; though surely, if such a thing were to be, it would appear here).

Deut. XXXII. Here is the "song" which bears so clear a testimony against them. Notice the following points:

"They have corrupted themselves; they are a perverse and crooked generation" (5): "Remember" all that the Lord did for them (7-14); "But" - how they requited Him; and then, what He will do because thereof: "I will hide my face from them, I will see what their end will be" (20). "A fire is kindled in Mine anger, and shall burn unto the lowest hell," etc., (22). Threats of vengeance are found in verses 23-26; and there is the declaration that, were it not that their adversaries would be gratified thereby, God would have made "the remembrance of them to cease from among men" (26). In verses 28-42 we find more of what was "laid up in store" for them, and sealed up among God's "treasures" (of wrath - see Rom. 2:5; Job 14:14; Jer. 2:22). "Their foot shall slide in due time" (34,35). Finally He lifts up His hand to heaven and swears a great oath of vengeance against all enemies (40-42).

Verse 21 is specially significant because of the prophetic reference therein to that new "nation" which was eventually to displace the natural Israel (see Rom. 10:9). And the last verse of all is most important in the light of the interpretation the Holy Spirit has given through the apostle Paul: "Rejoice, O ye nations with His people." This is a promise of the gospel to the Gentiles, to whom Paul was made the special messenger of God (Rom. 15:10). Paul had already shown (11:7) that "His people" was not the nation of Israel in its entirety, but only that part of it ("the remnant according to the election of grace") which He foreknew; with which remnant the saved from among the Gentiles were to be incorporated; thus forming the true Israel of God, represented by the "good olive tree."

Thus it has been foreseen of God, from the beginning of the earthly Israel, that the only hope of the natural Israelite at this stage of human history is to believe in Jesus Christ and be graphed into "their own olive tree." What better thing could be desired for them?


Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)



It is appropriate we should take notice in this connection of the fact that the apostles of Christ, and they who follow their teaching, were (and are) looking for the very same things which were in the vision of the fathers of Israel; for as Peter - writing "to them that have obtained like precious faith with us" (the apostles of Christ) says: "We, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness" (2 Pet. 3:13).

Thus the outlook of the true "Israel of God," that "holy nation" which is, and always was, composed only of those who are "of the faith of Abraham, who is the father of us all" (Rom. 4:16), was ever the same. And it was, as we should expect, a radically different outlook from that of the degenerate and apostate Jews, who looked for an age (or "dispensation" as it is now called) of earthly glory for the reconstituted Jewish nation; an age in which that nation will occupy the place of dominance over the Gentiles. Manifestly Peter could not have written the above quoted verse if he had held the now current doctrine of a millennium of earthly greatness for the Jewish nation.

Indeed the entire chapter bears strong testimony against that doctrine. The general subject of the chapter is "the promise of His coming" (v. 4); and its special purpose is to warn the Lord's people of what would seem to them a long delay in His second coming and to assure them that the Lord is not slack concerning His promise, as some would regard it, but that the reason for the seeming delay was because of the long suffering of God, and of His desire that not any should perish, but that all should come to repentance (vv. 3-9).

To all that give due attention to this passage it must surely be evident that what is immediately to follow this day of salvation for all men is "the day of judgment and perdition of ungodly men" (v. 7), "the day of the Lord" (v. 10), "the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat" (v. 12).

Manifestly, if this present day of salvation were to be followed by a day of glory, peace and prosperity for the earth, a day in which the entire Jewish nation and other nations as well, are to be saved, there would be no long suffering and mercy in prolonging the Saviour's absence; but just the reverse. The apostle's reason for the delay is valid only if the return of the Lord is to usher in the day of judgment, and if it coincides with "the coming of the day of God." The apostle reminds us that the world that existed in the time of Noah, "being overflowed with water, perished"; and goes on to say that, "the heavens and earth which are now... are kept in store" - not for a thousand years of peace and plenty, but - "reserved unto fire" (v. 7).

In verse 10 he warns us, as do other Scriptures (Mat. 24:42; 1 Thess. 5:2; Rev. 16:15), that our Lord's coming will take the world by surprise; and he couples the warning with information which shuts out all possibility of a millennial dispensation to follow His coming; for the apostle says:

"But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burned up."

And then he admonishes us as to what our "conversation" (manner of life) ought to be in view of the immanency of these exterminating judgments; and that we should be "looking for and hasting unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat" (v. 12).

Manifestly it is impossible that we should be "looking for," and more so that we should be "hasting unto," the coming of that day, if a millennial age is to intervene.

This passage in Second Peter is referred to again in Chapter XV.


Dr. Charles W. Rankin, President of the Fundamentalist College in Shanghai, China, calls attention in a recently published booklet to the grievous doctrine of the leading Dispensationalists concerning the Law of God which He gave the Israelites at Mount Sinai. Dr. Rankin cites several notes on Exodus 19:3 in the popular "Reference Bible," referred to above, which state that:

"the law was not imposed until it had been proposed and voluntarily accepted";

Also the note on Gen. 12:-

"The dispensation of Promise ended when Israel rashly accepted the law (Ex. 19:8)."

And Dr. Rankin comments as follows:

"In other words, God did not intend the Mosaic Law to be accepted by the Jews, the Jews 'rashly' accepted it, - did something God did not want them to do. Therefore God did not intend the Mosaic Law to be a part of the Bible. He merely proposed it to the Jews, of course not desiring them to do a rash thing and accept it, and so it was the Jews who put it into the Bible by their 'rash' action. It was not even put into the Bible by human wisdom, as avowed Modernists teach, but was put in by man's will when acting rashly. Therefore having thus by man's 'rash' action of course improperly come into the Bible, the Mosaic Law cannot truly be a part of the Bible. Accordingly, put it out. This is the logic of the teaching of these Premillennialist leaders. And there can be no escape from this logical destruction of the Pentateuch under their teaching. To the extent of striking at the authority of the Mosaic Law, no Modernism could be worse.

"Moreover it is the most aggravated impiety and irreverence to teach that God having proposed to men a covenant, a Law, that they could act 'rashly' in giving heed to His proposition and accepting it.

"God had just led the Jews out of Egypt by the strength of His mighty arm. They were not in a position from any standpoint to make law for themselves, and moreover, the Mosaic Law was not only the necessary State law for the Jewish nation which God Himself was to govern, but it was a revelation from God of Himself, of His moral law, and of His plans for both Jew and Gentile. It contains the prophecies of the coming Messiah, the Ten Commandments, the Levitical System typifying the Atonement of Christ. The Mosaic Code is the foundation for the entire Bible.

"And God led the Jews to Sinai to receive His Law. Under most sublime and awe-inspiring conditions was Moses called up into the mount to receive it for them. And he was commanded to teach it to them (Ex. 24:12). Moreover, it was the duty of the Jews to receive it (Deut. 4:13-14). The Mosaic Law was God's commands, - was His Law. And had the Jews failed willingly to accept it, they would simply have been in rebellion."

Beyond all question, when God offered to the children of Israel the covenant of Sinai, it was with the intention that they should accept it and faithfully observe it; and beyond all question, the law He gave them at the beginning of their history as a nation has been an unspeakable blessing to them, with incidental benefits to other nations.



Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)

HOPE OF ISRAEL 6: (God’s Warning through Moses)

Hello all,

This chapter continues with the Old Testament warnings to Israel through Moses. There is so very much that the Lord has given us through His Word that tells us exactly who Israel is. It is amazing to me that most do not even want to find out but would rather believe the lies of the dispensationalists and protect their false doctrine. Why? Could it be sensationalism…create more drama…cast more divisions so they can have more denominations…write more books…make more money…not make waves….why?

I have no choice but to keep on presenting what the Bible truly tells us about this issue, as it is crucial that we understand this, because if we do not we cannot rightly divide the Word…it is a major foundation stone, if lacking, makes it impossible to build on the Rock of Truth. Yes, I am passionate about this, but as always encourage everyone to find out for yourself, I am hoping I am helping you to do that.


By Philip Mauro



The truth of the matter concerning which we are inquiring can be ascertained with certainty by a study of God's covenants with the children of Israel (to which partial consideration has been given in the preceding chapter), and of His messages to that people from time to time, given through His servants, the prophets.

We have already seen that, by the covenant of Sinai, God offered them the highest of all blessings, but upon the express condition of obedience; the terms being, "If ye will obey My voice indeed, and keep My Covenant" (Ex. 19:5,6). To this they all agreed, saying, "All that the Lord hath spoken, we will do" (v. 8). And this pledge of obedience was twice repeated by them after the Ten Commandments had been spoken to them (Ex. 24:3 and 7). Nevertheless, that covenant was broken by them within forty days through the idolatry of the golden calf ("Which My covenant they brake," Jer. 31:32).

Nevertheless, in response to Moses' intercession, God continued to acknowledge them as His people, and consented to go with them into the land that had been promised by Him to their fathers. But the covenant of Sinai was annulled, and a substitute covenant was made with them at the end of their wilderness journey, when they were about to enter and occupy the land of Canaan. For we have seen that in the last chapters of Deuteronomy is the record of another covenant, which, like the first, was accompanied by the giving of the law.

The additional (or substituted) covenant was made with the next succeeding generation following that which had broken the covenant of Horeb. It is very different in its terms, particularly in that those great promises - "ye shall be a peculiar treasure unto Me, ...and ye shall be unto Me a kingdom of priests, and an holy nation" - are entirely omitted. (Those wonderful promises reappear in connection with God's new covenant people, the true "Israel," the "holy nation," I Pet. 2:9).

The covenant made at the end of the wilderness journey is limited to a recital of the terms and conditions upon which the children of Israel would be permitted to occupy the land of Canaan, which God had promised their fathers that He would give to their children; and as has been already stated, the children of Israel failed completely to keep the conditions of this covenant, even as they had failed to keep those of the other. Moreover, though the Lord God of their fathers sent to them repeatedly by His messengers, the prophets, to warn them, and to recall them to Himself, "because He had compassion upon His people, and on His dwelling place," yet "they mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till there was no remedy" (2 Chr. 36:15,16).

It is recorded that both Israel and Judah "kept not the commandments of the Lord their God"; wherefore "the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until He had cast them out of His sight" (2 Kings 17:18-20).

Nor was this national rebellion and apostasy ever repented of. For Christ declared concerning the generation of His day that they would fill up the measure of their fathers, and would bring upon them the wrath of God to the uttermost (Matt. 23:29-36). And this was repeated by Paul a short time before the final storm of judgment burst upon them (I Th. 2:14-16).

Close attention should be given to the last prophecy of Moses (Deut. 28-32) because of the clear light it throws upon the subject of our present inquiry. It foretells the history of the children of Israel, down to the very end thereof, showing that it would be a history of continued apostasy and rebellion, and of stubborn refusal to hear the voice of Jehovah by His servants the prophets; and it declares with marvelous exactitude and fullness of detail what the end of that nation was to be (Deut. 28:49-68). This has ever been accounted, by all who have given attention to it, one of the greatest wonders of prophecy. For example, Keith on the Prophecies contains an instructive comment upon this passage, from which I quote the following:

”The commonwealth of Israel from its establishment to its dissolution subsisted for more than fifteen hundred years. In delivering their law, Moses assumed more (much more) than the authority of a human legislator; for he asserted that he was invested with a divine commission; and he who founded their government foretold, notwithstanding the intervening of so many centuries, the precise manner of its overthrow.

"While they were yet wanderers in the wilderness, without a city and without a home, Moses threatened them with the destruction of their cities and the desolation of their country. Even while they were viewing for the first time the land of Palestine, and victorious and triumphant, they were about to possess it, he represented the scene of desolation that it would present to their vanquished and enslaved posterity, on their final departure from it. Ere they themselves had entered it as enemies, he describes those enemies by whom their descendants were to be subjugated and dispossessed; though they were to arise from a very distant region, and though they did not appear till after a millenary and a half of years: "The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young' etc. (quoting Deut. 28:49-52).

"Each particular of this prophecy has met its full completion. The remote situation of the Romans, the rapidity of their march, the very emblem of their arms, their unknown language and warlike appearance, the indiscriminate cruelty they manifested toward old and young, could not have been represented in more descriptive terms. The Roman Generals, Vespasian, Adrian and Julius Severus, removed with parts of their armies from Britain to Palestine, the extreme points of the Roman world."

And this writer proceeds to show, as many other commentators have done, how, point by point, in the minutest detail, the judgments executed by the Romans in the years 66-70 of our era, were prescribed by Moses.

Now the matter of chief interest for our present purposes is that, from this national destruction by the Romans there was to be no recovery. And in this, the prophecy of Moses is in full accord with that of Jesus Christ, recorded in Matthew 24 and Luke 21. For Moses said: "God will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land wither thou goest to possess it. And the Lord shall scatter thee among all people, from one end of the earth even to the other" (Deut. 28:63,64). This, according to this prophecy, was to be the end of their history as a nation.

Nor is there any promise of God, by any later prophet, of recovery for the earthly nation from this final destruction and dispersion at the hands of the Romans. For an attentive reading of the prophecies concerning "Israel," "Zion," and "Jerusalem," leads to the conclusions that such as are yet to be fulfilled relate to the heavenly people, country, and city, to which respectively those names properly belong; and that all prophecies of recovery intended for "Israel after the flesh" (I Cor. 10:18) were completely fulfilled in and after the return from the Babylonian captivity.


Some may think it a matter a small consequence whether the prophecies of future blessing and dominion for "Israel" apply to the earthly or to the heavenly people. But not so! for the matter affects the whole subject of salvation, and the hope of the Gospel. It needs to be settled, and settled according to the Scriptures, in order that the gospel itself may be understood and its work properly accomplished. For so long as another hope, that is to say "another gospel" (upon which, be it noted, the only anathema of the New Testament is laid, Gal. 1:8,9) is presented for a section of the human race (the scattered descendants of Jacob) and that a hope of earthly character, just so long, and to that extent, will the work of the Gospel itself be obscured. It was so at the beginning, when the fixed notion of a restoration of the earthly greatness of Israel made the Jewish people the implacable enemies of the Gospel, and of the Christ of the Gospel, Who is also the Christ of prophecy.

Therefore I am impelled to insist in the strongest way, and to call upon all friends of the Gospel to do the like, that there is but one hope, one Gospel, one salvation, even as there is but one Savior for all men. Israel after the flesh was a nation under the law. As such, i.e., as being under the law, promises were given them, all those promises being expressly conditioned upon their obedience to the law; and as such, judgments were denounced upon them as penalties for disobedience, which judgments mounted up to complete national extermination, if their disobedience should be persistent- as it was.

And now the law has been superseded by the gospel, with its "better hope." The economy of the law, with all its shadows - people, land, city, temple, priesthood, sacrifices- has been set aside, and forever.

Therefore, it is needful, and is due to the glory of the Gospel, and of Him Who died and rose again in order that all men might have the blessings of the Gospel, that it should be clearly established and ceaselessly proclaimed that there is one hope, and only one hope, for all mankind.

For, there is no room in the purposes of God for "the hope of the Gospel", and for another hope for any. Whatever promises there were annexed to the law were all conditional; and all have now been forfeited and annulled. Its curses were what the nation earned for itself; and hence there is, in this dispensation of grace, but one way of escape from the curse of the law, and that is by accepting the mercy which God freely offers to all men through "Jesus Christ of the seed of David raised from the dead" (II Tim. 2:7).


It is a remarkable fact that Moses foretold, in this last prophecy, that the children of Israel would set a king over them; and he also foretold what would be the consequences thereof (Deut. 28:36). That wicked act on their part was to be the culmination of apostasy; for it meant the repudiation of the sovereignty of Jehovah. We have His own word for this; for He said to Samuel, when commanding that prophet to give them their desire, "They have not rejected thee; but they have rejected Me, that I should not reign over them" (I Sam. 8:7). That kingdom therefore was not "the kingdom of God," preached by John and Christ. So far from its being the kingdom of God, the truth is that its establishment involved the setting aside of the kingdom of God. And it was not "the kingdom of heaven," for what the people demanded was a kingdom of earthly character, "like all the nations." It is strange indeed, therefore, that any Christian expositor should regard the proclamation of Christ and His forerunner as the announcement of the restoration of that kingdom, born of apostasy and rebellion; and the more so after God had plainly spoken concerning it, saying, "I gave thee a king in Mine anger, and took him away in My wrath" (Hos. 13:11).

Moreover, this ending of that odious kingdom in precisely what Moses had foretold long before it came into existence. For his words were, "The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known" (v. 36). That, of course, was the Babylonian captivity. The kingdom ended then, but not the nation. And in agreement with this historical fact, the prophecy of Moses goes on to speak of the subsequent experience of the nation, as an experience of continued servitude to, and oppression by, other nations.

It shows too that the post-captivity period was to be an era in which they should have, not peace and plenty in their land, but dearth, distress, and various other miseries and afflictions (vv. 37-48). The fact that Moses speaks of the continued existence of the nation after the Babylonian captivity affords strong reason for the belief that his prophecy gives the history of the nation down to its very end. From this alone we have warrant for the conclusion that from the national destruction wrought by the Romans there was to be no recovery.

That, of course, was not the view of the Jewish teachers, who, "because they knew not the voices of the prophets" (Ac. 13:27), and because their thoughts and desires were carnal, interpreted the promises as pertaining to a kingdom of the very same sort as their forefathers had demanded of Samuel - one "like all the nations."



Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)

HOPE FOR ISRAEL 7 (God’s promises fulfilled by Joshua)

Hello all,

I can see by the numbers not many are interested in reading about this subject, or most have already made up their minds that the Lord had two different plans of Salvation for mankind…one for the Gentiles and one for the Jews. This concept is not supported by the Word of God, and it certainly was not taught or preached in the Church until recent times, and is false doctrine brought in by the Jesuits to confound and confuse…even the elect. Thank the Lord that will not be possible because the Truth is being brought forth and the lies exposed, and the elect will not be fooled!

Or, maybe most already know the truth about who Israel is, and don’t need to be shown any further Biblical proof. I certainly pray that is the case.


By Philip Mauro



The book of Joshua contains a passage (Chapter 21, verses 43-45) which throws clear light upon the question we are investigating- the future of the Jews. The passage has already been briefly noticed; but its importance demands a more extended consideration. Its value for our present purpose lies chiefly in the fact that thereby it clearly appears that nothing now remains to be fulfilled of all that God promised the fathers of Israel He would do for their natural descendants.

Joshua, whose name signifies Saved-of-Jehovah, had by God's express command, led the children of Israel across the river Jordan and into the land which the Lord had promised their fathers to give them. Furthermore, after a personal interview with "the Captain of the host of the Lord" (who could have been none other than the Lord Jesus Himself) he led them victoriously against their enemies, subduing one after another, until, as the record declares, "he left nothing undone of all that the Lord commanded Moses" (11:15). And finally, he divided the entire land among the twelve tribes, assigning to each tribe its inheritance, and to the Levites cities in diverse parts of the land.

God was with Joshua in a very special way; and through that chosen and well prepared instrument He completed all He had pledged Himself to do for the children of Israel under His unconditional covenants with Abraham, Isaac and Jacob; and this is plainly and most emphatically declared in the passage we are about to examine. The confusion and misunderstanding that now exist, in regard to the present status and future prospects of "Israel after the flesh," would never have arisen had due attention been given to these facts of Scripture: first, that God's promise to the fathers of Israel concerning the land of Canaan went no farther than He would bring their descendants into that land, would give them complete possession of it, and would subdue their enemies under them; and second, that their continued possession of that promised land would depend upon their faithfulness to Him and their obedience to His commandments.

Accordingly, when the God of Abraham, Isaac, and Jacob had fulfilled to their seed, through Joshua, all He had pledged Himself to do for them, all of which He faithfully accomplished to the last detail, notwithstanding their many and great "provocations" during the forty years He suffered their manners in the wilderness, then the unconditional covenants with the fathers were fulfilled so completely that "there failed not ought of any good thing which the Lord had spoken to the house of Israel." Therefore, they stood thenceforth, as to their relations with God, wholly upon the conditional covenant He made with them through Moses, which we have considered in a previous chapter (Deut. 29:1).

The details of that substituted covenant, which is strangely ignored by Bible teachers in our day, occupy the greater part of the Book of Deuteronomy. The substance of it was, as we have already seen, that, upon the express condition that the children of Israel would diligently keep the commandments of God- those commandments being of the essence of the covenant- He would plant them firmly in that land, would establish them in permanent possession of it, and would, moreover, give them to enjoy certain specified blessings therein.

But if, on the other hand, they should be disobedient, should adopt the customs of the people of the land, and should forsake Him to worship their gods, then He would bring sundry curses upon them, and eventually, for persistent rebellion and apostasy on their part, would destroy them from off the land and scatter them among all the nations of the world (Deut. 28:15-68). This is stated again and again, in the clearest and strongest terms (See Deut. 29:23-28; and 30:17,18).

Certainly it is impossible to maintain, in the face of these plain Scriptures, and of what we are now about to bring to the reader's attention, that God had obligated Himself to give the land of Canaan to the natural seed of Abraham for an everlasting possession. Moreover, those who so teach overlook the fact that, if God had indeed obligated Himself by His covenants of promise, not only to bring the children of Israel into that good land, but also to establish them in it forever, then it would have been a breach of covenant on His part to pluck them from off the land and scatter them among all nations of the world, as He has now done. But, as to the conclusions we should reach regarding this important matter, we are not left to an inference, however plain; for we have this clear record:

"And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein.

"And the Lord gave them rest round about, according to all that He sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand.

"There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass" (Josh. 21:43-45).

Here is a carefully worded record, manifestly designed to arrest the attention and impress itself upon the minds of the readers of God's Word; which record declares in the most emphatic terms that God had, despite all the provocation, contumacy and rebellion of that people, fulfilled completely "all" He had promised and sworn to their fathers to do them; insomuch that of all the good things He had spoken concerning the house of Israel, "there failed not ought."

But that is not all; for Joshua, when about to die, assembled all Israel, with their elders, their heads, their judges and their officers (23:2), and after rehearsing briefly what Jehovah had done for them, he earnestly exhorted them to be "Very courageous to keep and to do all that is written in the Book of the law of Moses"; to shun the idolatries of the Canaanites, not even so much as to make mention of the names of their gods; but to cleave steadfastly to Jehovah their God, as they had done during the period of his leadership (vv. 6-8).

And then, with the utmost solemnity and impressiveness, he warned them that, if they should "in anywise go back, and cleave unto the remnant of those nations... and make marriages with them, then they were to "know for a certainty that the Lord" would no more drive out those enemies; but would make them the instruments of His judgment upon the apostate people, "until ye perish from off this good land which the Lord your God hath given you" (11-13).

And he concludes with these weighty words:

"And behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

"Therefore, it shall come to pass that, as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things, until He have destroyed you from off this good land which the Lord your God hath given you. When ye have transgressed the covenant of the Lord your God, which He commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which He hath given unto you" (vv. 14-16).

It is specially to be noticed that Joshua's last message changes in character at verse 15 from an exhortation to a prophecy; and that, in the prophetic part of that message, he plainly declares that the then unborn generations of Israelites would transgress the covenant of the Lord, and that He would therefore destroy them from off the land. (That the prophecy had reference to future generations of Israelites appears from verse 31 of the next chapter, where it is recorded that "Israel served the Lord all the days of Joshua, and all the days of the elders that over lived Joshua, and which had known all the works of the Lord, that He had done for Israel.")

And now the whole world has been witness for nineteen centuries that God has done just what He said He would do. And is there to be, in time to come, a reversal of this Divine decree and judgment? Impossible. We use that strong word advisedly. For to begin with, there is no hint in the Scripture we have been considering of the reversal of this decree and of a return to the old order of things; and "God will do nothing, but He revealeth His secret unto His servants the prophets." Furthermore, the terms in which God announced through Moses and Joshua (the founders of the nation of Israel) the destruction of that nation, exclude the possibility of its restoration.

And finally, it was necessary that the old covenant and all that was connected with it should wax old and vanish away, in order that place might be found for the new and everlasting covenant, the "better covenant, which was established upon better promises" (Heb. 8:6-13). It was under that old covenant, which had merely "the shadow of good things to come"- the glorious and eternal things of God's everlasting kingdom- that the children of Israel took possession of the land of Canaan. And now, not only have the old covenant and all the shadows connected with it passed away, but they have been replaced by the eternal realities, which those shadows represented for that era of mingled light and darkness. But "the darkness is past and the true light now shineth" (1 J. 2:8); so there can be no going back again to the time of dimness and shadows.

It is of the highest importance that this truth be clearly grasped and firmly maintained, for it is of the very essence and substance of the gospel that, while there is mercy now for all men- pardon, life and eternal blessing- "Through the blood of the everlasting covenant," there is no mercy and no blessing for any, whether Jews or Gentiles, under any other covenant; but judgments and curses only. There now remains no promises for any except the "better promises" of the gospel of Christ; and for those who refuse that gospel- it matters not what their ancestry- there is nought but the abiding wrath of God, nought "but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." (Heb. 10:27). It is due to the glory of God and the honor of His gospel to insist upon this.


Those who hold the doctrine of a national restoration for the Jews, and with a territorial dominion greater (so we are told) than any they occupied in their past history, usually refer to the word of the Lord to Abraham- "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates" (Gen 15:18), as affording support for the doctrine. The argument is- and it is regarded by those who make use thereof as quite conclusive of the matter -that this promise has never been fulfilled to the "seed" of Abraham, and hence there must needs be a restoration of national Israel, if only for the purpose of the fulfillment of this particular promise.

But this argument is based upon a two-fold mistake: first, a mistake as to the facts of history, for the above promise was duly fulfilled to Abraham's natural "seed," and the Bible contains clear records of the fact, as will be shown presently; and second, a mistake as to the nature of the promise; for the promise in its fullness runs to Abraham's true "Seed" (which is Christ), as clearly explained by the apostle Paul. This also will be shown below.

1. As to the historical facts: At Mount Sinai God showed to Moses how He would proceed to put the children of Israel in possession of their promised inheritance. He would not drive out the inhabitants of the land "in one year"; but He said, "little by little I will drive them out from before thee, until thou be increased, and inherit the land." And He goes on to say that He would set the bounds of their possession "from the desert unto the river" (Euphrates), and would "deliver the inhabitants of the land" into their hand, and they should "drive them out" before them (Ex. 23:27-31). This shows that the fulfillment of God's promise to Abraham, insofar as it was to be fulfilled to his natural seed, was not to be postponed to a far-off dispensation, but was to be accomplished in that era of the old covenant; and so it was.

Again, when Moses had brought the Israelites to the river Jordan and was about to leave them, he reminded them of the word of Jehovah spoken at Horeb; where He commanded them to take their journey "to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates"; and said, "Behold, I have set the land before you; go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac and Jacob, to give unto them and to their seed after them" (Deut. 1:6-8). From this it will be seen that, as soon as the Israelites had crossed the river Jordan, they were constructively in possession of the of the whole land of promise, from the Red sea to the Euphrates river. And once again, in this last message, Moses says: "Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be" (Deut. 11:24).

Furthermore, in God's first word to Joshua after the death of Moses, He commanded him, saying: "Now therefore arise, go over this Jordan, thou and all this people, unto the land that I do give them, even to the children of Israel" (Josh. 1:2). And what was the extent of the territory which God gave to the children of Israel at that time? The next verses answer the question: "Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast" (vv. 3-4).

Here therefore, we have a record of the fulfillment of the promise, considered as a promise of an earthly possession to an earthly people, in its widest extent.

But there are later records which make it yet more certain that nothing remains, of the promise we are considering, for fulfillment to be a re-constituted Jewish nation.

Thus we read (2 Sam. 8:3) that "David smote also Hadadeger, the son of Rehob, King of Zobah, as he went to recover his border at the river Euphrates." This record makes evident that the eastern boundary of the territory of the nation of Israel was the river Euphrates." It shows, moreover, that part of that territory has been wrested from them, and was occupied by the King of Zobah, and then when David defeated the latter he did not conquer alien territory, but merely recovered his own proper "border at the river Euphrates." (See also 1 Chron. 13:3).

A little further on we read: "And Solomon reigned over all kingdoms, from the river [i.e., the Euphrates] unto the land of the Philistines, and unto the border of Egypt... For he had dominion over all the region on this side of the river, from Tiphsah even to Azzah, over all the kings on this side of the river" (1 Ki. 4:21, 24. See also 2 Chron. 9:26).

So much for the "literal" fulfilment of God's promise to Abraham and his "seed."

2. But we learn from the New Testament that God's promise to Abraham, recorded in Genesis 15:18, was much larger than appears from the words in which it was spoken; and we learn also that, while it had Abraham's natural "seed" immediately in view, its fullness was intended for his spiritual seed.

For in Romans 4:9-25 Paul unfolds the great truth that Abraham was, in God's sight and according to His eternal purpose, the father, not only of a natural line of posterity, but also "the father of all them that believe, though they be not circumcised." And in that connection he refers to the promise we are considering, and say: "For the promise that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith" (v. 13).

Here we get a view of the vast extent and the true character of this promise; and we see also that the heirs of the promise are, not Abraham's natural descendants, but his spiritual children. And this is confirmed by what is written in Galatians 3:7. "Know ye therefore that they which are of faith, the same are the children of Abraham"; and in Galatians 3:29, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."

"The promise" referred to in this chapter of Galatians is the promise of Genesis 13:15 and 15:18; and verse 16 contains a very illuminating explanation thereof: "Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, And to thy seed, which is Christ."

Thus we find that the promise to Abraham embraced the gift of the whole world, and that the true and sole heir of that promise is Jesus Christ; though, through God's wondrous grace, those who believe in Christ are reckoned "the children of God. And if children, then heirs; heirs of God, and joint-heirs with Christ" (Rom. 8:16,17). And this makes it impossible that there should be a future fulfilment of the promise in the realm of "that which is natural" (1 Cor. 15:46).


But the Scripture does not leave the matter there. Chapter III of Galatians states the positive side of the truth, showing, and with all the clearness that could be asked, that Christ and His people are the true "Israel of God" (6:16), the seed of Abraham and heirs of the promises; but chapter IV presents the negative side of the same truth, making it evident that the natural Israel has no longer any standing before God, or any part in His future purposes. And further it is shown that the setting aside of "Israel after the flesh" is not a new revelation given to Paul, but was to be found in the O.T. records. For there is evident reproof in the words: "Tell me, ye that desire to be under the law, do ye not hear the law?

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman" (Gal. 4:21,22). Paul's question implies that those who construed the Scriptures in the sense that is now-a-days mis-called "literal," should have known better. And he goes on to show that these things "are an allegory," in which Hagar stands for the old covenant and her son, Ishmael, for the natural Israel; whereas Sarah represents the new covenant and Isaac the true Israel, the seed of Abraham, the heirs of the promise.

And the climax of the lesson is found in the words of Sarah, which the apostle here declares to be the voice of Scripture; for, in declaring what was to be the outcome of the controversy between the natural Israel, that which "was born after the flesh," and the true Israel, that which "was born after the Spirit," and which was being persecuted by the natural Israel, he says: "Nevertheless, what saith the Scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the freewoman." And he concludes with this comforting statement: "So then, brethren, we are not children of the bondwoman, but of the free."

It is superfluous to say that these New Testament Scriptures make certain that the national restoration of Israel after the flesh is not a part of the revealed will of God, but that the reverse is true.


The period of the Judges is one of repeated departures by the people of Israel from the right ways of the Lord, and of repeated lapses into idolatry. Yet He exercised great patience and long forbearance with them, not casting them off for one offence, or for many; but permitting them to have one bitter experience after another at the hands of their enemies, to teach them that their welfare, and indeed their very existence as a nation, depended upon their faithfulness to Him and their obedience to His law. And again and again, during that long period of decline, He intervened for their deliverance by the hand of one and another of the Judges.

It is recorded that, in the completeness of their apostasy and the depth of their degradation, "they sacrificed unto devils" (Deut. 32:7). And further to show the extent of their denial of God during the era of the Judges, we quote the following testimony from their own scriptures:

"And the children of Israel did evil again in the sight of the Lord, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the Lord and served Him not" (Jud. 10:6).

Finally, during the regency of Samuel, the last of the Judges and the first of the line of Prophets, the wickedness of the people culminated in their demand for a king. And notwithstanding that "the thing displeased Samuel," they persisted in that demand, saying, "Make us a king to judge us like all the nations" (1 Sam. 8:5,6).

This was a national sin of rebellion against Jehovah. Nevertheless, He did not cast them off, but directed Samuel to let them have their own way, saying:

"Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them" (v. 7).

This was the origin of the earthly Kingdom of Israel, over which David and his descendants reigned, and which the carnally minded Jews were, and are, expecting their long looked for Messiah to restore. And we see that, so far from being the Kingdom of God, that earthly kingdom involved the repudiation of the Kingdom of God.

Later on Samuel, by the Lord's command, gathered the people together, and after recalling what the Lord had done for them in days past, said:

"And ye have this day rejected your God, who Himself saved you out of all your adversities and your tribulations, and ye have said unto Him, Nay, but set a king over us" (1 Sam. 10:17-19).

Finally when Samuel was about to die, he addressed "All Israel," reminding them of their grievous sin, and saying:

"And when ye saw that Nahash the King of the children of Ammon came against you, ye said unto me, Nay, but a king shall reign over us, when the Lord your God was your King."

And he went on to say:

"Now therefore stand and see this great thing, which the Lord will do before your eyes. Is it not wheat harvest today? I will call unto the Lord, and He will send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king" (Sam. 12:6-17).

These passages make it abundantly clear, even were there nothing else to enlighten us, that God regards that earthly kingdom with utter detestation, that He will never restore it, and that when John the Baptist preached to the Jewish people, saying, "Repent, for the kingdom of heaven is at hand," he was not announcing the setting up again of the earthly throne of David.


I hope that anyone who is taking the time to read all this appreciates the fact that this author is going forth and proving his point with Biblical proof from the whole of the Bible…line upon line, precept upon precept, as it should be done. I have yet to find a study proving the Jews are God’s chosen people doing this very thing…I wonder why?


Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)

HOPE OF ISRAEL 8: (Salvation in Zion, the Sure Mercy of David)

Hello all,

Studying about who Israel truly is has shown me the utter importance of “rightly dividing the Word”, in a way I had never considered before. For, when we don’t see the unity in God’s plan for all mankind, we create divisions where there are none. There is only one Salvation, one Kingdom, one Gospel and one Hope for all.
How can modern churches and pastors take the UNBELIEVING part of the Jewish nation to be the true "Israel," and apply to them the blessings promised by God through His prophets?! This is not what the Bible teaches. The only division of Israel as God’s people was when Jesus came and natural Israel divided itself into two parts; a small remnant that accepted Christ and a large group that rejected Him.

In this chapter the author continues to prove via the Holy Scriptures the truth of this matter. May we pray to understand this with the guidance of the Holy Spirit, as it is so very important to “rightly dividing” His precious Word.


By Philip Mauro


"The hope of the gospel" is for those, whether Jews by nature or Gentiles, whom God has "delivered from the power of darkness and translated into the kingdom of His dear Son" (Col. 1:12, 23); for the gospel brings a glorious hope even to those who were "aliens from the commonwealth of Israel, having no hope" (Eph. 2:12). And briefly that hope is the promised kingdom, whereof God had spoken by the mouth of His holy prophets since the world began (for God had promised that gospel afore by His prophets in the holy Scriptures, Rom. 1:2); the kingdom concerning which the King Himself in that coming day will say to those on His right hand,

"Come, ye blessed of My Father, inherit the kingdom prepared for you," whereof it is written, "Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which He hath promised to them that love Him" (Jas. 2:5); the kingdom whereof it is also written, "Now this I say, brethren, that flesh and blood cannot inherit the Kingdom of God" (I Cor. 15:50).

These passages refer, of course, to that eternal aspect of the kingdom, for which all creation waits (Rom. 8:19-21), when the kingdom of God, into which those who are saved by grace are immediately translated (Col. 1:12), will be manifested in power and glory. It is for this our Lord taught His disciples to pray, "Thy kingdom come."

In all the above passages, and in all others, so far as I can find, where the same subject is referred to, it is always one hope (not two), one kingdom, one gospel, one salvation, that is spoken of. I deem it of much importance to establish this; and therefore the main object of the present inquiry is to ascertain whether there be any ground in the O.T. prophecies for the idea that there is another "hope of Israel," another kingdom of God (one of earthly character, as some teach) which will be hereafter given to the Jewish nation en masse, which has rejected the kingdom of God, that was preached "to the Jew first."

It is true indeed that in the O.T. Scriptures the kingdom was promised to Israel only, and the hope was for Israel only. What God said again and again, in one form of words or another, is just what He expressed by the mouth of Isaiah, "I will place salvation in Zion for Israel my glory" (Isa. 46:13); and it is expressly reaffirmed in the N.T. that to them (Israelites) pertain the adoption, the glory, the covenants and the promises" (Rom. 9:4,5).

But while this is the truth concerning the promised kingdom, it is not all the truth. For when Christ came, the natural Israel parted in twain. It divided itself into two parts, one of which (a small remnant) accepted Christ, and the other rejected Him. The latter part embraced the mass of the nation; whereas the former was "a very small remnant" indeed, as it is written, "He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God" (i.e., children of God, and if children then heirs, John 1:11,12; Rom. 8:17).

Now the apostle, in the passage quoted above, declares expressly that the unbelieving part of the nation is not the true "Israel" (Rom. 9:6); and he goes on to say that "Israel hath not obtained that which he seeketh for, but the election (the believing part) hath obtained it" (Rom. 11:7). And furthermore, in the very same passage, he declares that this "election," which is the true "Israel," and which has obtained the promises, embraces believing Gentiles along with believing Jews (Rom. 9:24-31; 10:19, 20; 11:11-27). And know we have the whole truth concerning "the Israel of God," as revealed in the Scriptures.

It is hard to conceive how there could be a plainer statement of facts than has been given us in the above quoted Scriptures concerning the kingdom promised to Israel. How extraordinary then, and how subversive of the truth concerning "the hope of Israel" (for the preaching of which Paul was accused and made a prisoner by the Jews), is the teaching of those in our day who take the unbelieving part of the Jewish nation to be the true "Israel," and apply to them the blessings promised by God through His prophets! This doctrine reverses completely that of the Bible, which teaches plainly that "they are not all Israel, which are of Israel"; that "they which are of the flesh are not the children of God" (and hence not the heirs of God's promises, or any of them) but that "the children of the promise are counted for the seed" (Rom. 9:6-8; Gal. 3:16).

Not only does this new teaching (new among the people of God, though it was the very core of the teaching of apostate Judaism) destroy the unity of the one kingdom of God, the one Israel of God, the one hope of the gospel, the one everlasting covenant, but it also deranges the whole scheme of prophecy. For it is necessitates that time and place be made in the future for another (an "earthly") kingdom and another people of God (an "earthly" people).


In a preceding chapter (Chapter V) it was pointed out that Moses, the founder of the Jewish nation, clearly foretold its apostasy and its complete extermination; even describing the characteristics of the people (the Romans) whom God would use as the instrument of His vengeance.

The next prophet of note after Moses, who has written concerning the kingdom of God, the hope of Israel, is Israel's great King, David. His prophecies, however, are so numerous that it would not be possible within the limit of this volume to examine them. Moreover, the greater part of them are couched in language so poetical and figurative, so abounding in imagery which is obscure to us, as to require much patient investigation in order to establish the character of their fulfilment. But it is only the general purport that we need to ascertain at present; and happily that has been given to us in a single, comprehensive utterance, from the lips of the apostle Paul, spoken in a Jewish synagogue:

"And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second Psalm... And as concerning that He raised Him up from the dead... He said on this wise, I will give unto you the sure mercies of David" (Ac. 13:32-34).

These words plainly declare that the promise, which God had made to the fathers of Israel, He had fulfilled by raising up Jesus Christ from the dead; and specifically that His promises to and concerning David - among which the kingdom was prominent - implied and depended upon, and that it was accomplished in, the resurrection of Christ. Hence; when a servant of Christ proclaims the gospel of His resurrection, he is preaching (whether he be aware of it or not) "the sure mercies of David."

The original passage from which the apostle took the phrase, "the sure mercies of David," connects those "mercies" with the everlasting covenant; and it most unmistakably locates the fulfillment of this great promise in this present era of the gospel. I quote the prophetic passage:

"Ho every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk, without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David" (Isa. 55:1-3).

Here we have "the Spirit of Christ" in the prophet (I Pet. 1:11) giving utterance beforehand to the gospel invitation, "Come ye to the waters"; "Come, buy, without money, and without price." And we have also the plain declaration of the everlasting covenant, and the sure mercies of David are one and the same thing.

As we have been at pains to show in the foregoing pages, the everlasting covenant is the only covenant of God that now that subsists. For the temporary covenant with the Jewish nation was but a fleeting "shadow," being likened in Scripture to the light that shined for a little while in the face of Moses, and then quickly faded away (2 Cor. 3:13-15). True the teachers and leaders of the Jews were, and still are, blinded to the fact that the covenant "is done away in Christ." But that is no wonder; for both David (Ps. 69:23) and Isaiah (6:9) foretold that they should be blinded to the passing away of the old covenant.

Moreover, Paul points this out in Romans 11:8-10; and in 2 Corinthians 3:13-15 he explains that the vail which Moses put over his face was a prophetic sign that the Jewish nation would be blinded to the passing away of the old covenant and its promises. So that "even unto this day, when Moses is read, the vail is upon their heart."

But the wonder is that any of the present day teachers of the word of God, who are legitimate successors of Paul and Timothy, whom God had made "able ministers of the new covenant" (2 Cor. 3:6) should be likewise blinded to the truth so plainly declared, and should in consequence be driven to the exercise of their ingenuity in the devising of schemes of unfulfilled prophecy, illustrated perhaps by elaborate charts and diagrams; wherein provision is made for a reviving of the promises and other incidents of the old covenant, which the Jewish nation forfeited by its flagrant rebellion and apostasy, and which God has long ago "abolished" (2 Cor. 3:13; Heb. 8:13).

It is of the very essence of the truth of the gospel that the resurrection of Jesus Christ marks the dividing line between "that which is natural" and "that which is spiritual" (I Cor. 15:46); for the resurrection of Jesus Christ from the dead is the gospel, insomuch that if Christ be not risen, the preaching of His apostles is vain, and our faith also is vain, we are yet in our sins, those who have fallen asleep in Christ are perished, and we who hope in Him are of all men the most miserable (id. vv. 13-19).

Before the resurrection of Christ, God recognized as His people a nation of men in the flesh, the natural descendants of Abraham, Isaac and Jacob; and with them He made covenants concerning earthly blessings. Also He recognized an earthly Zion and an earthly Jerusalem; and He appointed an earthly temple, an earthly priesthood and earthly sacrifices. But that system in its entirety was but "a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience" (Heb. 9:9). Moreover, its ordinances were imposed only "until the time of reformation" (v. 10).

Here is a fact to which we wish to direct special attention; namely, that the whole Jewish system, nation and all, had a status in God's plan only until the fixed "time of reformation"; and the next succeeding verses (vv. 11-15) make it plain that "the time of reformation" began when Christ- not in virtue of the blood of goats and calves, but in virtue of "His own blood," - entered in, once for all, into the true holy of holies, as the High Priest of the good things that were to come, by a greater and more perfect tabernacle than that ordained by Moses and administered by Aaron, a tabernacle not made with men's hands, and not of this creation.

Here indeed is "dispensational truth"; for "the time then present" was the dispensation of the law, and it was to be (and now has been) followed by the dispensation of the gospel; for "when the fulness of the time was come, God sent forth His Son" (Gal. 4:4).

With the sacrificial death and the resurrection of Jesus Christ, the old system of natural things passed away completely and forever; and the new system of things spiritual and eternal came into being - the heavenly Zion, the Jerusalem which is above which is the mother of us all, the heavenly sanctuary, and a people - not blessed with all natural blessings in earthly places through Moses and Joshua, but - "blessed with all spiritual blessings in heavenly places through Christ" (Eph. 1:3).

The two systems cannot co-exist; for they are mutually exclusive of each other. That which had to do with an earthly people and earthly localities, was imposed only until the time of reformation. "But Christ being come" ...and having "through the eternal Spirit offered Himself without spot to God," and having assumed the office of "Mediator of the new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they which are called might receive the promise of eternal inheritance" (Heb. 9:11-15), the former has completely served its purpose and has been wholly abolished.

Those who attentively consider what is written for our learning in Hebrews VIII-X can hardly fail to realize the utter impossibility, in the working out of the revealed purposes of God, of a restoration of the earthly nation of Israel and the other abolished shadows of the old covenant.


I leave this chapter with this quote from the author about what the false doctrines about Israel has done to the Word:

“Not only does this new teaching (new among the people of God, though it was the very core of the teaching of apostate Judaism) destroy the unity of the one kingdom of God, the one Israel of God, the one hope of the gospel, the one everlasting covenant, but it also deranges the whole scheme of prophecy. For it is necessitates that time and place be made in the future for another (an "earthly") kingdom and another people of God (an "earthly" people).”

Let us not be blinded any longer about this issue. As stated before, I challenge anyone to refute what is being presented here in the same biblically supported way. It cannot be done, because it would not be, and is not the Truth.


Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)

HOPE OF ISRAEL 9: (The Travail of Zion)

Hello all,

I am sick with the flu today so I might be a bit sharper of tongue in my comments than usual…you know what it’s like to feel so miserable that a good attitude is harder to find!! So, please forgive the tone of my words, even though I mean what I am saying.

Most modern Christians have based their whole end time scenario on a Jesuit lie…who wants to find out about that? And I guess I understand why. Most seem to want to believe that the nation of Israel has special promises given it by God, and that “natural Israel” is going to be under the Wrath of God, while “spiritual Israel” is going to heaven! Nice story but that is not what the Bible teaches, and to divide the People of God this way is something that would be called a Jewish Fable, one that the Jesuits made sure we would fall for. One started at His first coming that has been used to this day to blind us to the Truth.

This study is proving what a lie this is. And proving it Biblically, using the whole of the Bible and line upon line, precept upon precept…what is not to believe? I am weary of those who just throw out one Scripture that they assume proves their point, and offer up their opinions. This does not prove a thing!! Counter act Mr. Mauro’s in the same manner he is proving his point…or what you present has very little, if any, merit. So, I have to believe that no one can prove it using all Scriptures, which relate to this subject, as the author has done…so therefore Mr. Mauro must be correct. This goes to show that Truth is not very popular, just like it was not popular to the Pharisees and Scribes that rejected Christ.

I cannot stress enough how important it is to find this out for yourself. But, you must not believe what some person is telling you…search the Word, and read this study, and other studies that present the other side of this issue. If you believe otherwise, prove it, as I am certainly interested in what can be said to prove your side.



By Philip Mauro



We have shown by the prophecies of Moses the founder of the nation, of Joshua the vanquisher of the original possessors of the promised land, and of David the greatest of the kings of Israel and one of the greatest of its prophets, that the nation would completely apostatize, and that God would disown them and would "pluck them off the land." And we have shown that those prophecies are fully confirmed by the New Testament Scriptures.

But some will ask if later prophets, as Isaiah, Ezekiel or Zechariah, have not foretold the return of the children of Israel to Palestine and by implication prophesied the re-constitution of the nation?

The answer is that the later prophets could not contradict the word of the earlier prophets - they all being the mouthpieces of Jehovah - and that, of course, they do not. What has misled some students of the Bible in this regard is the fact that the prophets of later times, as Isaiah and Jeremiah, predicted the captivity of the Jews in Babylon and their return from that captivity (Isa. 6:12, 13; 44:26-28; 45:13; Jer. 30:3, etc.). Prophecies of that class have all been fulfilled.

There are also prophecies concerning the "remnant of Israel" that would return to the Lord in the latter days. Now it is not surprising that the utterly degenerate and carnally minded Jewish teachers of the times of Christ should have interpreted prophecies of that class as foretelling the restoration of the nation and its earthly grandeur; but for Christian teachers to make that mistake is surely inexcusable, seeing that, as has been shown in Chapter II of the present volume, the Holy Spirit, by the apostle Paul, has made known that such prophecies and promises have their fulfilment in God's new covenant people, the true "Israel of God."

Thus, to cite another example, Isaiah prophecies concerning "the remnant of Israel, and such as are escaped of the house of Jacob," of whom he says that they shall return "unto the mighty God." And he continues: "For though thy people Israel be as the sand of the sea" - for multitude - "yet a remnant of them [only] shall return." This was to be in the days when "the Lord God of hosts shall make a consumption, even determined, in the midst of the land" (Isa. 10:20-23).

We do not at present undertake an exposition of this prophecy, having cited it merely to remind the reader that, according to the interpretation of it given by Paul, the prophet was speaking of the few Israelites who, in these gospel times, should believe in Jesus Christ and "be saved." For the apostle quotes the passage thus: "Esaias also crieth concerning Israel, Though the number of the Children of Israel be as the sand of the sea, a remnant shall be saved" (Rom. 9:27). And further on he explains that such prophecies have their fulfilment in the "remnant according to the election of grace" (Rom. 11:5).

There are also prophecies concerning those who, in future times, should "come to Zion" (Isa. 35:10; 51:11). But the New Testament Scriptures make it evident that this and similar prophecies have their fulfilment in the heavenly realm. Thus, the apostle Peter, writing to converted Jews (the diasporia, "scattered throughout Pontus," and other provinces of the Roman Empire), says "Ye also, as living stones are [being] built up a spiritual house... Wherefore also it is contained in the Scripture, Behold, I lay in Zion a chief corner stone," etc. (I Pet. 2:6), quoting Isaiah 28:16. And the writer of Hebrews, addressing believers in Jesus Christ, says, "For ye are not come unto the mount that might be touched" - the earthly mount Sinai; "But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels," etc. (Heb.12:18-24).

So far as the writer has been able to find, there is no prophecy of the later, or of the earlier prophets, which foretells the return of the Jews to Palestine and their re-possession of that land as their national home (under the Theocracy of God), subsequent to the destruction of the nation by the Romans. We have seen that there are, on the contrary, many prophecies that seem to make such an event an impossibility.

And, disregarding all Bible prophecies, it seems to the writer that recent developments in connection with the political movement known as Zionism, following the mandate to Great Britain of the government of the land of Palestine, and following the famous "Balfour Declaration," make it more than even unlikely that the Jews will return to Palestine in a body, or in any considerable numbers, or will ever re-possess that land as their national home.


Let us turn now to a passage in the last chapter of Isaiah which is sometimes cited as foretelling the conversion of the Jewish nation in a day yet future, but which in my opinion, and as will be evident to the unbiased mind upon slight examination, refers to this present gospel dispensation, and indeed to one of the most conspicuous events of the early days thereof.

The passage begins with these words:

"A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to His enemies. Before she travailed, she brought forth; before her pain came she was delivered of a man child. Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children" (Isa. 66:6-8).

Clearly there is nothing here about any salvation for Israel in the millennium; and nothing about the conversion of that nation, as a nation, at any time. On the contrary, the subject of the passage is the birth of another nation. Zion is represented as being in travail, and as bringing forth children. There can be no room for doubt, therefore, that the "nation" whereof the prophet here speaks is that "holy nation," concerning which Peter wrote (1 Pet. 2:9); a nation composed of all who have been "born again, not of corruptible seed, but of incorruptible, by the word of God" (1:23-25).

And beyond all question the "one day" here foretold is that great day of Pentecost, which was the birthday of that marvelous "nation," the like whereof had never been in the world before.

The predicted "noise from the city" had a striking fulfilment in what is recorded (Acts 2:6) in these words: - "Now when this was noised abroad, the multitude came together." And the predicted "Voice from the temple" was fulfilled when "Peter standing up with the eleven lifted up his voice, and said unto them" - (v. 14); and when, by the miracle of tongues, they all spake in different languages, as the Spirit gave them utterance, proclaiming the wonderous truth of the resurrection of Jesus Christ from the dead. (In Chap. XII of this volume it is shown that all this occurred in the Temple at Jerusalem - See Lu. 24:53; Acts 2:1, 46; 3:11; 5:20, etc.) Then it was that a nation was "born at once."

Moreover, there is a striking significance in the words, "Before she travailed she brought forth"; for the earthly Zion's real "travail" did not come upon her until forty years later; God in His mercy, and in answer to our Lord's prayer on the cross for His murderers, having granted a reprieve for that space of time. Those distresses, which our Lord Himself foretold - that "great tribulation, such as was not since the beginning of the world" (Mat. 24:21) - were termed by Him, "the beginning of sorrows," literally birth pangs (Mat. 24:8). Hence this prophecy of our Lord strikingly confirmed and also helps interpret that of His servant, Isaiah.

The "Jerusalem" with which the prophet in this passage bids us "rejoice" (v. 10), and concerning which God says, "Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream" (v. 12), is the heavenly Jerusalem. This appears from various indications in the context, particularly from the fact that the passage is a prophecy of the "new heavens and new earth" (65:17); in which connection God says, "And the former shall not be remembered or come upon the heart (marg.). But be ye glad and rejoice forever in that which I create: For behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in My people; and the voice of weeping shall br no more heard in her, nor the voice of crying" (Isa. 65:17-19. See Rev. 21:4).

What we have said above about this new "nation" finds strong support in the word spoken by Christ to the leaders of the Jews:

"Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (Matt. 21:43).

And He has clearly identified that "nation" by the word He spoke to His disciples, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke 12:32).

Clearly then the kingdom of God was not to remain with that nation; nor was that nation itself to be converted in millennial times, or ever; but on the contrary, the kingdom was to be "taken from" them, and given to another nation. That Divine act of taking the kingdom from the one nation and giving it to the other (specially created to that end) was, of course, a finality.

And in this connection we would bring to mind that, immediately following Isaiah 53, where the sufferings, death, burial, and resurrection of our Lord are foretold, is a prophecy concerning the barren woman who was to become a joyful mother of children, whose Maker was to be her Husband, and of whose children it is said that they shall be all taught of the Lord, that their peace shall be great, and "their righteousness is of Me, saith the Lord" (Isa. 54). Paul applies this prophecy to the Jerusalem which is above, which is the mother of us all" (Gal. 4:26). And in the same passage he proves, by a remarkable appeal to the prophetic types, that the earthly Jerusalem and her children (answering to Hagar and Ishmael) were to be "cast out"; and that "the son of the bondwoman shall not be heir with the son of the free woman."

Now, according to the type, and according to all the pertinent Scriptures as well, this casting out of the earthly nation from all part and place in God's plan, and the disinheriting of "the son of the bondwoman," is to be forever. But the doctrine we are examining goes directly in the teeth of all this. For it reverses the order of God's revealed plan, bringing back the earthly nation again in millennial times, re-establishing all the abolished shadows of the old covenant, and making "the son of the bond woman" the sole residuary legatee, so to speak, of the forfeited promises.


The occasion of God's message through this prophet and the general purport of that message, are clearly indicated by its opening words:

"I have nourished and brought up children and they have rebelled against Me... Ah sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters! they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward" (Isa. 1:2-4).

Then follow words of sternest reproach, words which clearly imply that, as a nation, He has utterly repudiated them, and that He spares them only for the same reason that He would have spared even Sodom had He found so many as ten righteous persons in it. Note these words:

"Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

Hear the Word of the Lord, ye rulers of Sodom; giver ear unto the law of our God, ye people of Gomorrah" (vv. 9,10).

This last verse is quoted by Paul in Romans 9:24-29, and he combines with it a quotation from Isaiah 10:21,22; from which he deduces that, though the number of the natural Israel were as the sand of the sea, yet only "a remnant shall be saved"; and further, from Hosea 2:23, he declares that, to this saved remnant, God would add believing Gentiles. For thus he applies the words: "I will call them (i.e. Gentiles) My people, which were not my people, and her beloved which was not beloved" (Hos. 2:23).

In Romans 11, Paul traces this saving work of God still further; for he there intimates a working of God's grace among natural Israelites, after the fullness of the Gentiles be come in; a divine working whereby a number of Jews will be converted and added to the one body of the saved" (Rom. 11:25-27), the "all Israel" being as the context clearly shows, the whole company of God's elect.

Returning to Isaiah's prophecy, we observe that, in the verses immediately following those quoted above, God proceeds to declare in the strongest terms His abhorrence of all their assemblies, sacrifices and ceremonies. Their oblations were "vain," their incense "an abomination," their new moons and appointed feasts "My soul hateth," He said; "They are a trouble to Me, I am weary to bear them." And this is His word to the end of the prophecy. For in the very last chapter we read:

"He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cur off a dog's neck; he that offered an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol" (Isa. 66:3).

It would seem impossible to maintain, in the face of these strong words of abhorrence, that God purposes, in millennial times, to re-establish once more the whole detested system- incense, oblations, ceremonies, bloody sacrifices, and all. Nothing, we think, could be more directly contrary to the revealed purposes of God, of more contrary to the declared effect of the one Sacrifice for sins, offered by Jesus Christ "once for all" (Heb. 10:1-18).

From the foregoing Scriptures, and especially from the divinely perfect illustration of the one olive tree, which represents God's "Israel" from first to last (Rom. XI), we may know with certainty His plan for bringing to Himself an elect nation, a people for His own possession, chosen from among Jews and Gentiles.

There is much more in the prophecy of Isaiah that bears directly upon the subject of "the hope of Israel," and which tends to confirm the view that there is but "one hope" for all mankind, for Jews and Gentiles alike; or in other words, that "the hope of Israel" (Ac. 28:20) and "the hope of the gospel" (Col. 1:23) are identical; there being but one hope for all, as there is but one gospel for all.


In the Scriptures we have been considering in this chapter, the holy nation, which is the true "Israel" and heir of the promises, is viewed as coming into existence through a new birth; the national Israel being the mother, through whose "travail" the new nation is brought forth.

The case is analogous to that of the new birth of the individual man when he is converted and become a new creature in Jesus Christ. In both cases the natural serves as the womb of the spiritual; in both cases the beginning of the existence of the new creature is accompanied by "birth pangs"; and in both cases the natural creature remains for a time after the bringing forth of the spiritual, and is in direct antagonism with it.

In another view of it, the beginning of the new Israel is a resurrection; and this too is analogous to the case of the saved individual, who is viewed in Scripture as one raised from the dead - a new creature in Christ Jesus, yet preserving his identity as an individual. So likewise, the true Israel is a nation of people who are "risen together with Christ"; a nation raised up out of the mortal and decaying remains, the dust and ashes of the natural Israel.

And manifestly, resurrection is like birth- a process that cannot be reversed.



Patti C.

Re: THE HOPE OF ISRAEL (Not Giving Heed to Jewish Fables)

THE HOPE OF ISRAEL 10: (The New Covenant)

Hello to those, very few who are reading these chapters,

May you be blessed for wanting to take the time to at least consider that what the mainstream churches and mainstream popular media are teaching is not the truth about Israel. For once you discover this truth a whole world of truth opens up before you…you have eyes to see and ears to hear. You graduate from milk to meat, from a carnal physical understanding to a spiritual understanding.

This chapter goes into the prophecies of Jeremiah and how they are speaking of the New Covenant, “the hope of the Gospel” that is the only hope for all mankind and apart from this there is no other hope
For anyone, Jew or Gentile…and as the author says:

“…and that there will be hereafter no salvation of any sort whatever for those who "obey not the gospel of our Lord Jesus Christ."



By Philip Mauro



It has been pointed out in a previous chapter that, in God's covenants with Israel, both the covenant of Horeb (Deut. 5:2,3) and the substitute thereof made in the land of Moab (Deut. 29:1) all the promises were expressly made to depend upon conditions to be fulfilled by the Israelites, which conditions however they utterly failed to perform. From which it follows that the Jewish people inherit under those covenants, not blessings, but curses only. How immensely important therefore to them (as well as to the Gentiles) is that "new covenant," also called the "everlasting covenant," whereof God gave promise through Jeremiah! I hope that every reader of this volume will be aroused as to the vast importance of the truth concerning that new and everlasting covenant, whereof Jesus Christ is the "Surety" (Heb. 7:22), the (Heb. 9:15; 12:24) and the "Covenant Victim" (translated in Heb. 9:16,17 by the word "testator," which, however, has a very different meaning in modern English).

These are God's words through Jeremiah:

"Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord. But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and I will be their God, and they shall be My people. And... they shall all know Me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more" (Jer. 31:31-34).

The Epistle to the Hebrews contains (in Chapters VII-X) the Holy Spirit's comments upon this great prophecy; prominence being given to the truth that Jesus Christ is "the Surety" of this covenant, as well as "the Mediator" thereof (7:22; 8:6; 12:24); that it has been ratified "by His own blood" (9:12-24; 13:20); and that it is therefore "a better covenant, established upon better promises" (8:6).

Further it is revealed in those chapters that, when Christ had offered that "one sacrifice for sins forever, and sat down on the right hand of God," not only was the new covenant put into operation, but the old covenant and all its appointments - people, temple, priesthood, sacrifices, etc. - were forever abolished. Which things in fact was, even in their own era, nothing but "a shadow of good things to come" (10:1).

Moreover, God had never any pleasure in them, because "it is not possible that the blood of bulls and of goats should take away sins." And surely, as we meditate upon the contents of Hebrews IX and X, we must perceive that God would abhor the very thought of setting up again that same system of vain sacrifices and ceremonies, which He abolished at the awful cost of the sacrifice of His own Son, and which had their complete fulfillment in the "one sacrifice for sins forever" offered at Golgotha.

And besides, we have in this connection the plain statement that Christ, in coming to do His Father's will by the sacrifice of Himself, "taketh away the first, that He may establish the second" (10:9); which words, in the light of the context, plainly signify the removal forever of the old covenant, and the establishment forever of the new covenant. Indeed it is manifestly an impossibility that the "shadows" should remain after the corresponding realities have come; and it is equally impossible that there should be at any time thereafter a return to the system of shadows again.


Who then are the people with whom, and for whose benefit, this new and everlasting covenant has been "established"? By the Epistle to the Hebrews it is revealed in the clearest light that the blessings of the new covenant, that is the forgiveness of sins and all other benefits of the sacrifice of Jesus Christ are bestowed upon those who are of the faith of Jesus Christ, those "that believe to the saving of the soul" (10:39); which blessed and holy company includes all those examples of saving faith mentioned in Chapter XI. These are "the heirs of salvation" (1:14). They are the "many sons" God is bringing "unto glory" (2:10). They are those whom the writer of the Epistle addresses as "holy brethren, partakers of the heavenly calling" (3:1), and concerning whom he says they are "made partakers of Christ," and "partakers of the Holy Ghost" (3:14; 6:4).

We have seen, however, that by Jeremiah God promised the new covenant to :the house of Israel and the house of Judah." But there is no contradiction here, and no change in God's plans. For "Israel" and "Judah" were themselves but "shadows" of God's true Israel ("the Israel of God," Gal. 6:16). For God has now revealed that "He is not a Jew which is one outwardly;.. but he is a Jew who is one inwardly" (Rom. 2:28,29); and that "they which are of faith" - believing Gentiles equally with believing Jews - "the same are the children of Abraham," and heirs with Jesus Christ of the promises of God; which includes particularly the promises of the everlasting covenant (Gal. 3:7,29; 4:28,31; Rom. 4:13-16). Specially illuminating and to the point are the words of Philippians 3:3: "For we are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

Particularly should we recall in this connection that remarkable "allegory" of Galatians 4:21-31, to which reference has been made already in these pages, and which teaches in the first place the broad lesson that even such matters as the personal and family history of one of the patriarchs were "shadows" of the spiritual realities of this gospel era.

Specifically that allegory teaches that Abraham is the father of the one household of faith (see also Rom. 4:16), where he is called "the father of us all); that Hagar represents the old covenant of Mt. Sinai, and Ishmael the old covenant people (Abraham's natural seed); and that Sarah stands for the new covenant, and Isaac for the new covenant people, the miraculously born "children of Abraham." It further makes known (and this is the climax of the lesson) that the natural descendants of Abraham ("the son of the bondwoman") were to be "cast out," and to have no part with the spiritual seed in the promises of the new covenant.


Let us now take a brief look at the prophecy of Zechariah, Chapters XII-XIV, for the purpose mainly of inquiring as to the meaning of the following predictions:

"And they shall look on Me whom they have pierced" (12:10).

"And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west; and there shall be a very great valley; and half (i.e. a part) of the mountain shall remove toward the north and half (part) of it toward the south... And it shall be in that day that living waters shall go out from Jerusalem; half (or part) of them toward the former sea and half of them toward the hinder sea: in summer and in winter shall it be. And the Lord shall be King over all the earth: in that day shall there be one Lord and His name one" (14:4,7-9).

This passage has been referred to already in the previous pages, but we propose now to give it a more extended consideration.

The question that concerns us for the moment is this: Are these passages to be understood as predictions of the national conversion of the Jews in a coming "day," as some now teach? Or are they prophecies of the gospel, having their fulfillment in this present "day," which has been always held (as I understand it) until quite recent times?

In the first place, we call attention to the fact that the context makes it clear that the oft-recurring phrase, "in that day," refers to this present day of grace, and not to the succeeding day of judgment. Thus, the words, "Awake O sword against My Shepherd" (13:7) are certainly a prophecy of the cross. For our Lord Himself cited the words of the same verse, "Smite the shepherd and the sheep shall be scattered," as having their fulfillment on the eve of His crucifixion (Matt. 26:31).

That same passage, moreover, begins with the words, "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and uncleanness" (13:1); which surely is, as it has been always esteemed, a most precious gospel promise. It follows that "the House of David" is a symbol for the royal house, that is for Christ and those whom "He is not ashamed to call brethren" (Heb. 2:11,12); "Whose house we are" (Heb. 4:6); Christ being the true "David."

There is a striking correspondence here with the words of John in the Apocalypse:

"Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God" (Rev. 1:5,6).

For observe that here we have the reigning house ("kings and priests," answering to "the house of David"); and these are "washed in His own blood," which answers to the promised fountain for cleansing from sin and from uncleanness. (See also 1 Pet. 2:9). And of course "the inhabitants of Jerusalem" are those who now "are come to Mount Sion, and to the city of the living God, the heavenly Jerusalem" (Heb. 12:22), "the Jerusalem which is above, which is the mother of us all" (Gal. 4:26).

Observe too that in the immediate context we find the prediction, "And they shall look upon me, whom they have pierced." The sense of this passage is clearer when we read "look unto Me," instead of "look upon Me." For the same expression occurs in Isaiah 45:22, where our A.V. renders it, "Look unto Me and be ye saved."

Most assuredly therefore the fulfillment of this prophecy takes place in this "day" of the gospel, and began from the day of Pentecost. For then Peter, standing up with the eleven, set forth before a great concourse of Jews, Christ crucified and risen; to whom also he addressed these memorable words: "Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified" (compare the words, "whom they have pierced") "both Lord and Christ (Ac. 2:36). Thereupon some three thousand did look repentantly and believingly unto Him whom they had pierced.

Moreover they also mourned for Him, as the prophecy foretold. For it is recorded that "they were ******* in their heart, and said unto Peter and to the rest of the apostles, men and brethren, what shall we do?" That was indeed "a great mourning in Jerusalem"; for it resulted in the conversion of "about three thousand souls."

It should be observed further that, according to the prophecy, every family was to mourn apart, and their wives apart. Which signifies that "repentance unto life" and the "godly sorrow" that leads to it, were to be a personal and individual, and not a national affair, as the Jewish rabbis taught (and as some Christian teachers wrongly teach today).

Then as to the passage (quoted above) beginning, "And His feet shall stand in that day upon the mount of Olives," I would first point out that what goes before is evidently a prophecy of the destruction of Jerusalem by the Romans, when the city was "taken," and the other horrors recited in verse 2 were perpetrated by the Roman armies, which were made up literally of "all nation." This further tends to fix the time referred to by the phrase, "in that day." (It should be remembered also that in Bible prophecy any period of special judgment is spoken of as "the day of the Lord.")

Now this prophecy declares, by a series of figures and metaphors, after the usual prophetic manner, how the Lord would "go forth" for the deliverance of His own people in those days. "The mount of Olives" is a symbol of the nation Israel, to which He was to come (John 1:11).

For in Bible prophecy a mountain is the common symbol of a nation; and the Mount of Olives is a most suitable figure to represent the nation of Israel. The result of His coming to that nation was that it was divided in twain ("cloven in the midst"); for "there was a division because of Him" (John 7:43; 9:16, etc.).

And that rift was truly a "very great valley" - deep and wide. "One part" of the divided nation (for the word rendered "half" means merely one of two parts, which may be very unequal in size) was removed (speaking figuratively) "toward the north," the region whence Israel's enemies came, and whither they were taken into captivity (Jer. 1:14,15, etc.); a region that stands for the place of light and warmth and blessing - that is, the place of acceptance with God.

And lastly, the words, "And it shall be in that day that living waters shall go forth from Jerusalem," etc., most certainly are being fulfilled in this day of grace and salvation. For living water is a familiar figure of the word of the life-imparting gospel. And upon the day of Pentecost and subsequently it went forth from Jerusalem, both "toward the former sea" (the nations of the east), and "toward the hinder sea" (the nations of the west); both "in winter and in summer," that is at all seasons. And moreover from that time Jesus the risen One was proclaimed as the crowned and glorified Christ (God's King) to whom has been given all power in heaven and earth, "the King invisible," the "One Lord," whose is the "one Name given under heaven among men whereby we must be saved."

From all of which the conclusion must needs be that "the hope of the gospel" is the one, the only, and the all sufficient hope for all mankind; that apart from it there is no hope for any, whether Jews or Gentiles; and that there will be hereafter no salvation of any sort whatever for those who "obey not the gospel of our Lord Jesus Christ."

Further references to the new covenant, and additional proof of its commanding place and importance in God's dealings with all mankind, Jews and gentiles alike, will be found in the next succeeding chapter.


As mature Christians we are to give up the milk and find the meat of the Gospel…the meat is Spiritual and as long as we keep seeing Israel as a Jewish nation only, with special promises and a different Covenant other than the everlasting Covenant, we are deceived and cannot see the Truth.

This author is doing an awesome job of proving this using every Scripture that relates to this issue. Yet, we need ears to hear and eyes to see, and it seems most want milk not meat, I pray that changes soon.


Patti C.