Israelology is the study of Israel in the Bible. It examines Israel’s history, culture, theology, and God’s plan and purpose for the nation of Israel. The focus is on understanding Israel in light of Biblical revelation and prophecy.
Israel in the Old Testament
Israel traces its beginning to the call of Abraham in Genesis 12. God promised to make Abraham into a great nation, bless him, and make his name great (Gen 12:2). The nation of Israel descended from Abraham’s son Isaac and grandson Jacob, whose name was changed to Israel (Gen 32:28).
God established a covenant with Israel at Mount Sinai after rescuing them from slavery in Egypt (Exodus 19-24). This covenant made Israel God’s chosen people and established them as a theocracy – a nation ruled directly by God. It gave them God’s law to follow, promises of blessings for obedience, and warnings of curses for disobedience (Leviticus 26, Deuteronomy 28).
Israel conquered and settled the Promised Land of Canaan under leaders like Joshua and the judges. The united monarchy under Kings David and Solomon represented the peak of Israel’s power and influence. However, idolatry and disobedience led to the nation being divided and eventually overrun by foreign powers. The northern kingdom of Israel fell to Assyria in 722 BC. The southern kingdom of Judah was later conquered by Babylon in 586 BC and the people were exiled. Yet God promised that Israel would be restored (Jeremiah 29:10-14).
After 70 years of exile, the Jews returned and rebuilt Jerusalem and the temple. Israel remained under Persian, Greek, and eventually Roman rule. The Old Testament closes with Israel still under foreign domination and awaiting the fulfillment of God’s promises.
Israel in the Intertestamental Period
The intertestamental period refers to the roughly four hundred years between the Old and New Testaments (c. 400 BC – AD 1). During this time, Israel was ruled by the Persian, Greek, and Roman Empires consecutively.
Under Greek rule, the Seleucid king Antiochus IV Epiphanes tried to impose Hellenistic culture and idolatry on the Jews, leading to the Maccabean Revolt (167-160 BC). This successful rebellion established the Hasmonean dynasty of Jewish kings who maintained independence until the Roman general Pompey conquered Jerusalem in 63 BC.
Jewish sects like the Pharisees, Sadducees, and Essenes emerged during the intertestamental era. The synagogue system also developed. Israel was fractured between those wanting to maintain Jewish identity and others desiring to assimilate into Greek and Roman culture.
Roman rule was initially tolerant but became increasingly oppressive over time, leading to Jewish revolts. The intertestamental period left Israel yearning for the Messiah to restore independence and usher in God’s kingdom.
Israel in the Gospels and Acts
The New Testament opens with Israel under Roman occupation. The Jewish people were spread throughout the Roman empire but still considered Jerusalem and the temple their spiritual center. They were looking expectantly for the Messiah promised in the Old Testament.
The gospel writers present Jesus as the fulfillment of Old Testament prophecy about the Messiah (Matt 1:1, 22-23). Yet the religious leaders rejected Jesus’ claims to be the Messiah. Only a remnant believed in Him, including His twelve disciples. The nation as a whole rejected Jesus and called for His crucifixion.
In the book of Acts, the proclamation of the gospel went to the Jew first (Acts 13:46) before expanding to the Gentiles. Thousands of Jews believed in Jesus and the early church was predominantly Jewish. Persecution eventually scattered many Jewish believers throughout the Roman empire, which helped spread early Christianity.
The nation of Israel as a whole continued to reject Jesus as the Messiah. Yet individual Jews were being saved by grace through faith in Christ, along with Gentiles, to become part of the church.
Israel in the Epistles
The New Testament epistles provide insight into God’s plan for Israel in light of Jesus the Messiah.
Paul affirms that God has not rejected His people Israel (Romans 11:1) but has temporarily set them aside during the church age. Individual Jews are being saved by grace like anyone else. But the nation remains partially hardened until the fullness of the Gentiles has come in (Romans 11:25). God still has a future purpose to restore and redeem Israel nationally.
The church has not replaced Israel in God’s plan. While the church is described as the “Israel of God” (Galatians 6:16), both retain separate identities and destinies. Gentiles have been “grafted in” to receive Abrahamic blessing, not to replace the natural Jewish branches (Romans 11:17-24).
Multiple passages indicate that Israel still has a future part to play in God’s redemption purposes (e.g. Romans 11:12, 15, 24-27). Israel’s salvation will accompany Christ’s return (Matthew 23:39). The church age represents a “mystery” phase when Israel is partially blinded while the Gentiles are being saved (Romans 11:25-27).
Israel in Prophecy
Biblical prophecy indicates that God is not finished with the nation of Israel. Many prophecies about Israel find fulfillment in the future end times.
The Old Testament contains prophecies about Israel being regathered back to the Promised Land (Isaiah 11:12, Ezekiel 34:13). This began in the late 19th century with waves of Jewish people returning to the land and the modern state of Israel being formed in 1948. But it awaits completion on a grander scale.
Ezekiel 37 describes a future spiritual resurrection of Israel when the people receive the Holy Spirit and are cleansed from sin (Ezekiel 36:25-28). Zechariah 12-14 prophesies Israel repenting when they look upon the pierced Messiah. The book of Revelation depicts 144,000 Israelites being sealed and honored during the tribulation (Revelation 7).
Ultimately, the nation of Israel will undergo a national regeneration when they see Christ return in glory (Romans 11:26-27). All Israel will be saved when they cry out “Blessed is He who comes in the name of the Lord!” (Matthew 23:39). Redeemed Israel will then fulfill its original purpose of being a kingdom of priests and a light to the nations (Exodus 19:6, Isaiah 42:6). God’s covenants and promises to Israel will be literally fulfilled.
The Land of Israel
The land of Israel – often referred to as Palestine historically – plays a central role in Israelology. God promised this specific land to Abraham and His descendants (Genesis 12:7, 15:18-21). It provides the context for Israel’s identity and purpose as a nation.
Ownership of this land is granted to Israel unconditionally by divine right (Genesis 17:8). It is not based on possession, conquest, or human treaties. Israel’s disobedience led to being expelled from the land but never nullified their divine claim to it.
The Abrahamic covenant promises this land to Israel as “an everlasting possession” (Genesis 17:8). God’s gifts and callings are irrevocable (Romans 11:29). Thus Israel still has a future right and hope to dwell securely in the land in fulfillment of prophecy (Ezekiel 37:25).
While ownership of the land belongs to Israel, possession is conditional on obedience. Jesus said exiled Jews would fall by the sword and be led captive among the nations until “the times of the Gentiles are fulfilled” (Luke 21:24). But they will later return in belief to repossess the land (Jeremiah 24:6-7).
The land ultimately finds fulfillment in the messianic kingdom reign of Christ from Jerusalem. Israel will dwell securely in the land promised to Abraham while Messiah reigns from David’s throne (Isaiah 11:11-12).
The Nation of Israel
Israel was chosen by God to be His unique nation and people. They are described as “the apple of God’s eye” (Zechariah 2:8). God loves all nations but has a distinctive covenant relationship with Israel as His “treasured possession”, kingdom of priests, and witness to the world (Exodus 19:5-6).
While being a citizen of biblical Israel was based on ethnic descent, the Israel of God in Jesus Christ is composed of all who have faith in Him (Galatians 3:7, 29). Gentile believers become “fellow heirs” of the promises along with Jewish Christians but do not replace national Israel (Ephesians 3:6).
God’s covenants and promises to Israel have not been transferred to the church. The church has been grafted in to the nourishing root of “the olive tree” which represents redeemed Israel (Romans 11:17-18). But the natural branches remain distinct and await future restoration.
God still has unique purposes to fulfill through the ethnic nation of Israel. His gifts and calling are irrevocable (Romans 11:29). The New Testament affirms hope in a national salvation and restoration of Israel in the end times when Christ returns (Matthew 23:39, Romans 11:25-27).
Jewish Identity
Jewish national and ethnic identity remains important in God’s eyes. Jesus is presented as the King of the Jews (Matthew 2:2). Paul identified himself as Jewish till the end (Acts 21:39, Romans 11:1). Being Jewish and having Abraham as father according to the flesh has ongoing theological significance (Romans 4:1, 9:4-5).
Jewish culture helps shape and promote identity. Distinctive features include Hebrew language, religious festivals, kosher dietary laws, rites of passage, literature, customs, and more. God designed these as identity markers to keep Israel from assimilation into pagan nations.
Yet Jewish identity finds its deepest meaning in relation to God’s purposes. To be Jewish is to be part of “the people of God” in covenant relationship with Him (Exodus 6:7, Deuteronomy 7:6). It means being stewards of God’s revelation to humanity (Romans 3:2). Israel’s ultimate identity is fulfilled in representing King Jesus to all nations.
The New Testament affirms that Jewish believers maintain their identity in Christ. Salvation by grace does not obliterate Jewish identity but fulfills it for God’s glory (Galatians 2:7-9). Jewish and Gentile expressions of faith enrich each other in the one new man of the church (Ephesians 2:14-15).
Israel and the Church
The relationship between Israel and the church is much debated. Some see the church as a continuation of Israel in the New Testament era. Others argue the church is completely distinct and that God still has a unique plan and purpose for national Israel apart from the church.
Several points help clarify the relationship:
– The church has not replaced Israel, but believing Jews and Gentiles have been united into one new man (Ephesians 2:14-16).
– The church does not inherit the promises made distinctly to Israel; the promises find future fulfillment in Israel (Romans 9:4-5).
– The church is like a wild olive shoot grafted into the cultivated olive tree of redeemed Israel and drawing nourishment from the same holy root (Romans 11:17-18).
– Natural branches (Israel) have been temporarily broken off the olive tree due to unbelief, but will be grafted back in when coming to faith in Jesus (Romans 11:23-24).
– Gentiles have been grafted into the olive tree in the interim between Israel’s rejection and restoration to bless all nations.
– The “Israel of God” in Galatians 6:16 seems to refer to Jewish Christians in the church rather than the whole church replacing national Israel.
– The church is called to provoke Israel to jealousy by reflecting God’s glory to make Israel envious in a positive way (Romans 11:11-14).
In summary, the church has not become Israel, but it is intimately linked to Israel’s covenants, promises, salvation, and identity. Yet they remain distinct awaiting future fulfillment in the messianic kingdom.
Israel and Replacement Theology
Replacement theology, also called supersessionism, is the view that the church has permanently replaced Israel in God’s plan. It argues God has no remaining covenant purpose or plan to restore national Israel. Most replacement theology arose in the early centuries of Christianity as the church became predominantly Gentile.
However, Scripture shows that God still relates to Israel as a nation distinct from the church:
– OT prophecies about Israel’s future restoration (Ezekiel 36:24, 37:21-22) are not reinterpreted spiritually to the church but to national Israel.
– The rebirth of modern Israel is seen as fulfillment of God restoring the Jews to the land (Ezekiel 37:21-22).
– Romans 11 states clearly God still has covenant purpose and promises for Israel as a nation (Romans 11:29). Their future salvation will be like “life from the dead” for the world (Romans 11:15).
– The gifts and call of God upon Israel are said to be irrevocable (Romans 11:29). He has not utterly rejected His people (Romans 11:1).
– The church age represents a temporary partial hardening of Israel until the fullness of the Gentiles is completed (Romans 11:25). That implies a subsequent restoration.
Thus Scripture shows the church has not permanently replaced Israel. God retains covenant faithfulness to restore Israel for the sake of His glory (Romans 11:11-12, 15, 25-29).
Covenant Theology and Israel
Covenant theology argues that God has always had one people of God represented differently in biblical covenants. Old Testament Israel typologically foreshadows the church, which becomes the new Israel in the New Covenant. There is only one people of God throughout Scripture – the church.
By contrast, dispensationalism claims God distinguishes between Israel and the church. God has an ongoing covenant plan for each with different dispensations in which each operates. The church has not become the new Israel but is distinct with her own identity and role.
Covenant theology has little place for national Israel or future literal fulfillment of end times prophecy for ethnic Israel. The church is now the recipient of many of the promises to Israel which are now spiritualized. Jesus is said to have fulfilled Israel’s covenants and role.
On the other hand, dispensationalists argue that covenants like the land promise given to Abraham have not yet been fulfilled. God’s gifts to Israel were irrevocable (Romans 11:29). The church has a unique identity and role, but does not receive promises distinctly given to national Israel like possessing the land.
Overall, covenant theology struggles to incorporate the many prophecies about Israel’s national restoration. It does not offer a good explanation for God preserving Israel and restoring the nation since 1948. The dispensational distinction between Israel and the church holds true to all Scripture says about Israel’s future.
Jesus and Israel
Jesus was thoroughly Jewish in identity and culture. He was born King of the Jews (Matthew 2:2). As the ultimate Son of Abraham and heir to David’s throne (Matthew 1:1), Jesus fulfilled Israel’s covenant hopes as Messiah and Savior of the world.
Jesus brought climactic revelation to the Torah, Prophets, and Writings – the three major sections of the Old Testament (Matthew 5:17). He prophesied judgment on Israel for rejecting Him while awaiting His second coming to redeem the nation (Matthew 23:37-39).
On the cross, Jesus took upon Himself the covenant curses outlined in the Torah which Israel deserved for sin (Deuteronomy 27-28). He reconciled the divine tension of judgment and blessing foreshadowed in the Abrahamic covenant (Genesis 12:3). Ultimately Jesus’ redemptive work inaugurated the New Covenant prophesied by Jeremiah (Jeremiah 31:31-34) now fulfilled in Him.
As Israel’s supreme representative Jesus fulfilled the ideals of the nation from righteous Servant (Isaiah 53) to the embodiment of wisdom (Proverbs 8). Everything Israel was called to be as God’s firstborn son (Exodus 4:22) finds complete expression in the person of Jesus Christ the Messiah. He will yet rule from David’s throne on behalf of Israel and all nations (Luke 1:32, Revelation 5:5).
Conclusion
Israelology provides a fascinating window into God’s redemptive plan for humanity. His choice of Israel was always meant to bring blessing to the world. Through this nation, God revealed Himself and accomplished salvation for all peoples in Jesus the Messiah. Ethnic Israel fulfilled a unique role in God’s plan of redemption and still has a prophetic future when the nation comes to recognize Christ as the Deliverer and rightful King (Zechariah 12:10). The Bible teaches that God is not finished with national Israel and still has covenant promises to fulfill for His chosen people for His glory.
