Quotes About Israel

The first passion of Jesus was the kingdom of God, namely, to incarnate the justice of God by demanding for all a fair share of a world belonging to and ruled by the covenantal God of Israel

In particular, Jesus' clash with the Pharisees came about not because he was an antinomian, or because he believed in justification by faith while they believed in justification by works, but because his kingdom agenda for Israel demanded that Israel leave off its frantic and paranoid self-defense, reinforced as it now was by the ancestral codes, and embrace instead the vocation to be the light of the world, the salt of the earth.

Here are the three main strands of second-temple hope. YHWH becomes king, Israel will return from exile, evil will be defeated, and YHWH himself will return to Zion.

The U.S. and Israel probably lead the way in terms of venture investment in technologies companies focused on the security paradigm. That is quite encouraging.

Israel has the best engineers in the world... I view Israel as a tremendous source of technologies

I am sorry I ran from you. I am still running, running from that knowledge, that eye, that love from which there is no refuge. For you meant only love, and love, and I felt only fear, and pain. So once in Israel love came to us incarnate, stood in the doorway between two worlds, and we were all afraid.

None of the good promises the Lordhad made to the house of Israel failed. Everything was fulfilled.

Apparently, the line you take on Israel trumps everything else in life.

If Israel is to please the Lord fully, they will live lives that are as distinctive among the nations as their Lord is different from pagan deities.

Israel was not created in order to disappear - Israel will endure and flourish. It is the child of hope and the home of the brave. It can neither be broken by adversity nor demoralized by success. It carries the shield of democracy and it honors the sword of freedom.

The tablets of stone, upon which God wrote the Ten Commandments, were not only a distinct and summary covenant document; they were the specific legal covenant document that established Israel as a special nation before God at Mount Sinai.

At the very moment that the veil was rent, Israel's national status and privileges were ended,14 along with everything that was connected to that special covenant relationship. Aaron's priesthood was finished, the sacrifices were done, the tabernacle was no longer holy, and the tables of the covenant (Ten Commandments) in the ark of the covenant were no longer in force as the covenant foundation of God's relationship to Israel.

1) Did God specifically promise to make a new covenant, or did he promise a new administration of the same covenant? (2) Was the Old Covenant made with Israel at Sinai or was it made with Adam in the Garden? What does Scripture say? The great difference between the nation of Israel and the Gentiles was that of 'having the law' as a covenant and the gospel as a promise, as opposed to 'not having the law' and being without a covenant or hope

Our Lord never says, or in any way implies, that Moses was wrong. He does contrast his teaching with that of Moses and clearly claims the law of his kingdom of grace is a higher law than that given to Moses for Israel.

No one questions that the laws God gave to Moses to govern the nation of Israel are "holy, righteous and good" (Rom. 7:12). Those laws fulfill God's primary intention to convict a rebellious nation of its guilt and push them to believe the gospel promised to Abraham. Those same laws are not high enough to govern saints of God indwelt by the Holy Spirit.

When we think of the Old Covenant, there are two ideas, both of which must be held at the same time. (1) We must see that the Ten Commandments are the basic covenant document that established Israel as a theocratic nation. At the same time, (2) we must see that all of the laws, holy days, priesthood and sacrifices became part of the 'Old Covenant.' Scripture, in Exodus 24:1-8 and other places, clearly makes this distinction.

The nation of Israel was not the 'Body of Christ,' even though the Body of Christ is indeed the true 'Israel of God.

When Israel is treated as exactly analogous with the body of Christ, then Moses must be not only equated with Christ as an equal lawgiver, Moses actually must be made the greater lawgiver and Christ merely the greatest interpreter of Moses, because Moses came first.

The sabbath was the sign of the covenant that God made with Israel and therefore it had to be part of the covenant document of which it was the sign.

Any discussion of the Ten Commandments that in any way separates that phrase from the 'words of the covenant' written on the tables of stone and given to Israel at Sinai does not follow the scriptural pattern for use of those terms. We must read these verses carefully and listen to what they say in order to understand correctly the nature, place and function of the Ten Commandments in the history of redemption.

The Ten Commandments are a covenant document given to Israel alone; they are not an unchanging moral code for all people in all ages.

Here the writer shows the progress and well-being of the line of Esau. He carefully notes that Esau is, in fact, "Edom." The repeated identification of Esau as Edom throughout the chapter prepares us for the future importance of Edom during Israel's later history.

Palm branches were symbolic of national hope for Jerusalem. The date palm was abundant in Israel and one of the staple products of the economy. Soon after this time, date palms were portrayed on coins stamped by the rebels against Rome. In the early spring in Jerusalem, the branches of palm trees were still small. Cloaks were used to spread in front of a king as early as 2 Kings 9:13.

Throughout this book I will be presenting what can be understood about the cognitive environment of the ancient Near East and interspersing "Comparative Explorations" to consider specific similarities and differences found in Israel.