WHO ARE GOD'S CHOSEN PEOPLE TODAY?
Did God Choose Israel Forever—or for a Purpose?
TEXT B4 TRADITION — READ FIRST. CONCLUDE LATER.
HERE IS THE QUESTION
If someone believes God has revealed another special national purpose for Israel after the coming of Jesus Christ, where does the New Testament teach it?
Not where a modern preacher predicts it.
Not where today's headlines seem to suggest it.
Where does Scripture actually say it?
God chose Abraham. He formed the nation of Israel. He gave that nation His Law, His prophets, His priesthood, and His promises.
And through Israel came Jesus Christ, the promised Savior of the world.
But what happened when Jesus came?
Did God intend Israel to continue forever as a separate covenant nation, with a special national destiny apart from Christ's church?
Or did Israel fulfill its distinctive role in God's plan when the promised Messiah came and established the new covenant?
Some Christians point to Romans 11. Others point to Revelation 20 and its thousand-year reign. Still others appeal to Old Testament prophecies and the establishment of the modern State of Israel.
We will examine those arguments rather than ignore them.
We will not assume that God has no future purpose for national Israel.
But neither will we assume that He does.
We will ask what God has actually revealed.
And we will begin where God's plan began—not with the modern State of Israel, not even with Abraham, but in the Garden of Eden.
1. Before There Was an Israel, There Was a Promise
Read Genesis 3:15.
After Adam and Eve sinned, God spoke to the serpent about the offspring of the woman who would strike the serpent's head.
Christians have long understood this passage as the first anticipation of Christ's victory over Satan.
Genesis 3:15 does not yet explain everything God intends to accomplish. The promise unfolds throughout the rest of Scripture.
But notice something important.
Eve was not an Israelite. Noah was not an Israelite. Abraham was not born an Israelite.
The nation of Israel did not exist when God first announced His purpose.
There was no Law of Moses.
There was no Levitical priesthood.
There was no Temple.
God's plan to defeat evil and redeem humanity existed long before He formed the nation through which the Messiah would come.
Israel would become an important part of God's plan. But was Israel the final purpose of that plan?
Let's follow the Scriptures and find out.
2. God's Promise Continued Before Israel Existed
Read Genesis 6–9; 12:1–3.
After the flood, humanity continued through Noah and his family.
God made a covenant with Noah that included his descendants and all living creatures.
There was still no nation of Israel.
Generations later, God called Abram and made an extraordinary promise.
Genesis 12:3 says that all the families of the earth would be blessed through him.
This promise concerned the whole world.
God would work through one family, but His purpose extended to every family on earth.
Later, the promise passed through Isaac and Jacob.
Jacob received the name Israel, and his descendants eventually became the nation of Israel.
The order matters.
First came God's purpose.
Then came the promise to Abraham.
Then came the nation through which the promised descendant would be born.
The nation served the promise. The promise did not exist merely to serve the nation.
3. Why Did God Form the Nation of Israel?
Read Exodus 19:4–6; Deuteronomy 4:5–8; Romans 9:4–5.
God delivered Israel from Egypt and brought the people to Mount Sinai.
There He established a covenant with them.
He gave them His Law and called them to be a holy nation and a kingdom of priests.
Israel was to demonstrate what it meant to belong to the living God.
Other nations were to see God's wisdom and righteousness reflected in Israel's life.
Israel also received the promises, the worship, the priesthood, and the Scriptures.
And through Israel came the Messiah.
Paul summarizes Israel's privileges in Romans 9:4–5, ending with Christ's human descent from them.
So why did God form Israel?
Scripture identifies several connected purposes:
To preserve the knowledge and worship of the true God.
To demonstrate His holiness and righteousness.
To preserve and proclaim His promises.
To prepare the way for the promised Messiah.
To become the nation through which Jesus Christ would enter the world.
Israel had a remarkable calling.
But that calling was part of something larger.
God was preparing salvation for the world.
4. Was Israel's Covenant Unconditional?
Read Exodus 19:5; Deuteronomy 28–30; Jeremiah 3:6–14.
God's covenant with Israel included commands, blessings, and warnings.
Israel was called to obey.
Disobedience would bring judgment.
The prophets repeatedly warned that Israel could not rely on its ancestry while refusing to obey God.
The northern kingdom fell to Assyria.
Judah later went into Babylonian exile.
Jeremiah 3:8 even describes God's judgment against northern Israel using the language of divorce.
Yet God continued calling His people to repentance.
The lesson is important.
Being descended from Abraham did not guarantee God's approval.
John the Baptist made that point in Matthew 3:7–10.
He warned his Jewish listeners not to assume that having Abraham as their ancestor made repentance unnecessary.
Jesus made a similar point in John 8:39.
True children of Abraham should demonstrate Abraham's faith and obedience.
Physical ancestry mattered in Israel's history, but ancestry alone was never a substitute for faithfulness.
5. Did God Fulfill His Promise to Give Israel the Land?
Read Joshua 21:43–45; 1 Kings 4:20–21; Nehemiah 9:7–8.
God promised Abraham's descendants the land of Canaan.
The Old Testament records the fulfillment of that promise.
Joshua 21:43–45 declares that God gave Israel the land He had promised and that none of His good promises failed.
Nehemiah 9:7–8 also praises God for keeping His promise to Abraham.
These passages deserve attention.
Sometimes people speak as though the land promise remained entirely unfulfilled throughout the Old Testament.
But Joshua and Nehemiah explicitly describe God's faithfulness in giving Israel the land.
That does not settle every question about later prophetic promises of restoration.
Israel subsequently experienced exile and return, and Christians disagree about whether some land prophecies await further fulfillment.
But we must not overlook what Scripture says God had already accomplished.
We should not call a promise unfulfilled when Scripture itself says God fulfilled it.
6. God Promised Something Greater Than the Covenant at Sinai
Read Jeremiah 31:31–34.
Centuries after the covenant at Sinai, God announced that He would make a new covenant with Israel and Judah.
He specifically said it would not be like the covenant made when He brought their ancestors out of Egypt.
This new covenant would involve forgiveness, a transformed heart, and a new relationship with God.
Why was a new covenant necessary?
Because the people had broken the old one.
Jeremiah's announcement raises an important question.
If God intended the Mosaic covenant to remain His final arrangement forever, why did He promise a new covenant?
The answer becomes clear when we come to Jesus.
7. Jesus Christ Fulfilled the Promise
Read Luke 22:20; Galatians 3:16–29; 4:4–5.
Jesus was born into the Jewish nation.
He was descended from Abraham and David.
He fulfilled the promises concerning the Messiah.
At the Last Supper, Jesus identified His blood with the new covenant.
Through His death, resurrection, and exaltation, God's redemptive purpose entered its decisive new stage.
Paul explains that the promise to Abraham finds its fulfillment in Christ.
Galatians 3:16 identifies Christ as the promised offspring.
Galatians 3:8 connects the promise of blessing for the nations with the gospel.
And Galatians 3:29 says those who belong to Christ are Abraham's descendants and heirs according to the promise.
Think about what that means.
God promised Abraham that the nations would be blessed through him.
Jesus came through Abraham's family.
And now people from every nation can share in Abraham's promised blessing through Christ.
The promise has not failed. It has reached the very people God intended to bless.
8. Was the Law of Moses Intended to Last Forever?
Read Galatians 3:17–25.
Paul tells us that the Law came 430 years after God's promise to Abraham.
That means the promise was already in existence before the Law was given.
Then Paul asks why the Law was added.
His answer in Galatians 3:19 is that it was added because of transgressions until the promised offspring came.
Notice the word until.
Paul describes the Law as a guardian leading to Christ.
Then he explains that now faith has come, believers are no longer under that guardian.
The Law served an important purpose.
It revealed God's holiness, identified sin, governed Israel's national life, and prepared the way for Christ.
But Paul does not describe it as a permanent covenant that would continue alongside the new covenant.
The Law prepared the way for Christ. Christ did not come merely to preserve the old arrangement unchanged.
9. What Does Hebrews Say About the Old Covenant?
Read Hebrews 7:11–12; 8:6–13; 9:11–15; 10:1–18.
Hebrews is especially important because it explains what happened to Israel's priesthood, sacrifices, and covenant when Christ came.
Hebrews 7:12 says that a change in the priesthood necessarily involves a change in the law.
Hebrews 8 quotes Jeremiah's promise of a new covenant.
Then Hebrews 8:13 says that by speaking of a new covenant, God made the first one obsolete.
Hebrews 10:9 says Christ takes away the first in order to establish the second.
These are not minor statements.
They tell us that the Mosaic covenant has been superseded by the new covenant established through Jesus Christ.
The Old Testament remains inspired Scripture.
We still learn from it.
But Christians are not living under the covenant made at Sinai.
Our covenant is established through the blood of Jesus Christ.
10. What Happened to Israel's Temple and Sacrifices?
Read Hebrews 7–10.
Under the Law of Moses, Israel's priests offered sacrifices at the sanctuary.
But Hebrews teaches that Jesus is our permanent High Priest.
He offered Himself once for all.
His sacrifice accomplished what animal sacrifices could never accomplish.
Hebrews 10:18 explains that where forgiveness has been accomplished, there is no longer an offering for sin.
The Jerusalem Temple was destroyed by the Romans in AD 70.
For nearly two thousand years, the Temple sacrifices have not been offered.
Jewish communities have continued to study the Torah and practice their religion, but the Temple-centered sacrificial system has not been restored.
For Christians, the significance of sacrifice and priesthood is explained by Hebrews.
Jesus is the High Priest.
His sacrifice is sufficient.
And the new covenant does not depend on rebuilding an earthly Temple.
Some Christians believe a future Temple will be built and sacrifices offered as memorials. Others understand Old Testament Temple prophecies as symbolic or fulfilled through Christ.
Those views deserve examination.
But Hebrews does not instruct Christians to look forward to a restored Mosaic sacrificial system.
It directs our attention to the completed sacrifice of Christ.
11. Did Jesus Establish One People or Two?
Read Ephesians 2:11–22; Galatians 3:26–29.
Under the old covenant, Israel occupied a distinct national position.
Gentiles were outsiders to Israel's covenant privileges.
But Ephesians 2 explains what Jesus accomplished.
He broke down the dividing wall between Jews and Gentiles.
He created one new humanity.
He reconciled both to God in one body.
And both now have access to the Father through the same Spirit.
Paul does not describe two separate ways of salvation.
He does not describe one covenant for Jews and another for Gentiles.
He describes one new humanity in Jesus Christ.
Galatians 3:28–29 reinforces the point.
Those who belong to Christ are Abraham's descendants and heirs according to the promise.
Jewish ancestry does not exclude anyone.
Gentile ancestry does not exclude anyone.
But neither ancestry grants salvation apart from Christ.
The people of the new covenant are united by faith in Jesus Christ.
12. Who Does Peter Call God's Chosen People?
Read Exodus 19:5–6; 1 Peter 2:4–10.
At Sinai, God called Israel a kingdom of priests and a holy nation.
Peter applies that same covenant language to believers in Christ.
In 1 Peter 2:9, he describes them as a chosen people, a royal priesthood, a holy nation, and God's own possession.
Why?
So they may proclaim the excellencies of the One who called them out of darkness into His marvelous light.
The language is striking.
The identity once associated with Israel's covenant calling is now applied to Christ's people.
This does not mean Jewish people are hated or excluded.
The earliest Christians were Jews.
It means the identity of God's new-covenant people is centered on Jesus Christ.
God's chosen people today are those who belong to Christ.
13. What About God's Promise of Rest and a Homeland?
Read Hebrews 3:7–4:11; 11:8–16; 12:22–28; 13:14.
Israel entered the land of Canaan.
But Hebrews teaches that entering Canaan did not exhaust God's promise of rest.
Hebrews 4 speaks of a rest still available to God's people.
Hebrews 11 describes Abraham as looking forward to a city whose builder is God.
The faithful desired a better country—a heavenly one.
Hebrews 12 tells believers that they have come to heavenly Mount Zion.
And Hebrews 13:14 reminds us that we have no lasting city here.
This is a major development in the biblical story.
The ultimate inheritance is greater than one territory in the Middle East.
It is God's everlasting kingdom.
Some Christians believe that this heavenly inheritance also includes a future territorial fulfillment for national Israel.
Others understand the greater inheritance in Christ as the fulfillment toward which the earthly land pointed.
Whatever interpretation we adopt, Hebrews makes one thing clear.
God's final promise to His people is greater than an earthly homeland.
14. But Doesn't Romans 11 Say God Has Not Rejected Israel?
Read Romans 9–11 carefully.
Yes.
And we must not ignore that statement.
In Romans 11:1, Paul asks whether God has rejected His people.
His answer is no.
Paul himself was an Israelite who believed in Christ.
He also speaks of a remnant chosen by grace.
He uses the illustration of an olive tree.
Some natural branches were broken off because of unbelief.
Believing Gentiles were grafted in.
And Paul warns Gentile Christians not to boast over the natural branches.
He also says the natural branches can be grafted in again if they do not continue in unbelief.
Then, in Romans 11:25–27, Paul speaks of a partial hardening of Israel and says that all Israel will be saved.
What does that mean?
Christians have offered several interpretations.
Some believe Paul predicts a future widespread conversion of ethnic Israel.
Others believe he describes the complete people of God, including believing Jews and Gentiles.
Still others understand him to be describing God's continuing work of saving a faithful remnant of Israel throughout history.
These interpretations must be tested against Paul's entire argument.
But notice what Romans 11 does not explicitly say.
It does not command the rebuilding of the Temple.
It does not restore the Mosaic covenant.
It does not authorize renewed animal sacrifices.
And it does not identify a future political state as God's chosen nation.
Paul's concern is faith, unbelief, mercy, and salvation.
He also says Israel remains beloved for the patriarchs' sake and that God's gifts and calling are irrevocable (Romans 11:28–29).
We must take those words seriously.
God has not stopped loving Jewish people. But Romans 11 does not establish a separate way of salvation apart from Christ.
And even if Paul anticipates a future widespread turning of Jewish people to Christ, that does not automatically establish a future Jewish political kingdom.
Those are two different claims.
15. Does the New Testament Reveal Another National Purpose for Israel?
This brings us back to the question with which we began.
God formed Israel for a distinctive purpose.
Through Israel came the Law, the prophets, the promises, and the Messiah.
Jesus fulfilled the Law's appointed role, established the new covenant, and opened the promised blessing to all nations.
The apostles preached salvation through Him.
They taught that Jews and Gentiles become one people in Christ.
They did not instruct Christians to return to the Mosaic covenant.
They did not command the restoration of animal sacrifices.
And they did not explicitly identify a future Jewish political nation as necessary for completing Christ's redemptive work.
Some Christians believe passages such as Ezekiel 36–37, Luke 21:24, and Romans 11 reveal a future national restoration.
Others believe those passages are fulfilled in Christ and His people, or concern Jewish people turning to Christ without a separate political destiny.
These interpretations deserve careful examination.
But we should ask a simple question:
Where does the New Testament explicitly reveal that national Israel must again become God's distinct covenant nation after the coming of Christ?
If such a future program has been revealed, we should be able to identify the passages and demonstrate the conclusion from their context.
We are not claiming to know everything God may choose to do in the future.
We are asking what He has actually revealed.
A conclusion cannot be stronger than the evidence supporting it.
16. But What About Revelation 20 and the Thousand Years?
Read Revelation 20:1–10.
Some readers will immediately object:
“Doesn't Revelation 20 teach that Jesus will return and reign for a thousand years? And doesn't that mean national Israel must be restored?”
Let's examine what John actually wrote.
In verses 1–3, John sees an angel binding Satan for a thousand years so that he cannot deceive the nations in the way described.
In verses 4–6, John sees thrones and those given authority to judge. He also sees the souls of faithful witnesses, including those who had been killed because of their testimony about Jesus.
They live and reign with Christ for a thousand years.
John calls this the first resurrection and says the second death has no power over those who share in it.
In verses 7–10, Satan is released after the thousand years. He deceives the nations, gathers them for battle, and is finally defeated.
Those are the principal events John describes.
But where does Revelation 20 say that the nation of Israel will be restored to its former covenant position?
Where does it say the Law of Moses will govern the nations?
Where does it say the Levitical priesthood and animal sacrifices will return?
The passage does not explicitly say any of those things.
Does the Thousand Years Have to Be Literal?
Christians have understood Revelation 20 in several ways.
Premillennialists generally believe Christ will return before a future thousand-year reign. Some also believe national Israel will have a distinctive role during that reign.
Amillennialists understand the thousand years as a symbolic description of Christ's present reign, with the final judgment following His return.
Postmillennialists generally anticipate an extended period of gospel blessing before Christ returns.
The disagreement is not simply about whether Christ reigns.
All three views affirm His kingship.
The disagreement concerns the timing and nature of the thousand years.
Revelation begins by describing a message communicated through signs (Revelation 1:1).
Throughout the book, John uses symbolic images and numbers.
That gives us reason to examine whether the thousand years should be understood symbolically.
But symbolism does not permit us to assign whatever meaning we prefer.
The interpretation must come from the text and its context.
What Does the Rest of the New Testament Say?
Read John 5:28–29; Acts 24:15; 1 Corinthians 15:20–28.
Jesus says an hour is coming when all who are in the tombs will hear His voice and come out—some to life and others to judgment.
Paul speaks of a resurrection of both the righteous and the unrighteous.
In 1 Corinthians 15, Paul connects Christ's return with the resurrection of those who belong to Him, the defeat of His enemies, and the destruction of death.
These passages must be considered when interpreting Revelation 20.
Do they describe a single final resurrection and judgment associated with Christ's return?
Or does Revelation 20 require us to understand a separate earthly reign between Christ's return and the final judgment?
Christians disagree about how these passages fit together.
We should examine the evidence rather than assume an answer.
What About the First Resurrection?
Revelation 20:5–6 calls the participation of the faithful in Christ's reign the first resurrection.
Some Christians understand this as a future bodily resurrection.
Others understand it as the believer's participation in Christ's resurrection life or the heavenly life and vindication of faithful martyrs.
The passage itself deserves careful attention.
John specifically says he saw the souls of those who had remained faithful to Jesus.
That observation is important, although it does not by itself settle every question about the first resurrection.
We should compare it with John 5:24–29, Romans 6:3–11, and the rest of Revelation.
What About “The Beloved City”?
Revelation 20:9 says the hostile nations surround the camp of the saints and the beloved city.
Some interpreters identify that city with earthly Jerusalem.
Others understand it as a symbolic picture of God's people, especially in light of Revelation's later description of the New Jerusalem.
We should not ignore the phrase.
But even if the beloved city refers to earthly Jerusalem, that does not establish the restoration of the Mosaic covenant.
Nor does it establish that national Israel will again become a separate covenant people.
A reference to Jerusalem is not automatically a promise of restored national covenant privileges.
Does Revelation 20 Establish a Future National Program for Israel?
This is the question most relevant to our study.
Someone may believe Christ will reign on earth for a literal thousand years.
Another person may believe the thousand years symbolize His present reign.
But neither interpretation, by itself, answers whether God has revealed another special national purpose for Israel.
Revelation 20 does not explicitly mention a restored Jewish nation, a renewed Mosaic covenant, a rebuilt Temple, or restored animal sacrifices.
Those ideas must be brought into the interpretation from other passages.
If someone believes those connections are required, the responsibility is to demonstrate them from Scripture.
A future reign of Christ and a future restoration of national Israel are two different claims.
One does not automatically prove the other.
And that brings us back to our opening question:
If God has revealed another special national purpose for Israel after Christ, where does the New Testament teach it?
17. What About the Modern State of Israel?
The modern State of Israel was established in 1948.
Its existence is an important historical and political fact.
But a modern political event and a biblical covenant are not the same thing.
The establishment of a state does not, by itself, prove that God has restored the Mosaic covenant.
Nor does the existence of a Jewish government prove that the Temple sacrifices must return or that a particular interpretation of prophecy is correct.
Jewish people have a longstanding historical connection to the land.
Palestinian people also have longstanding roots there.
The rights and safety of people living in that region deserve serious consideration regardless of how someone interprets biblical prophecy.
Our purpose here is not to settle modern territorial disputes.
It is to ask whether Scripture authorizes Christians to identify a present-day political state as God's exclusive covenant nation.
That claim must be demonstrated from Scripture, not assumed from current events.
18. Does God Still Love the Jewish People?
Of course.
God's love and invitation to salvation are not limited to one nationality.
Romans 11 warns Gentile Christians against arrogance toward Jewish people.
Paul himself expresses deep concern for the salvation of his fellow Israelites (Romans 9:1–3; 10:1).
And Romans 11:28 describes Israel as beloved for the patriarchs' sake.
Those passages should prevent any Christian from speaking contemptuously about Jewish people.
But love does not require a separate saving covenant.
God calls Jewish people to Jesus Christ just as He calls people from every other nation.
The gospel does not offer one Savior to Gentiles and another to Jews.
There is one Lord and one gospel for all.
19. How Does Someone Become One of God's People Today?
Read Acts 2:36–41; Romans 6:3–4; Galatians 3:26–29.
On Pentecost, Peter preached to Jewish people in Jerusalem.
He told them that God had made Jesus both Lord and Christ.
When they asked what they should do, Peter called them to repent and be baptized in Jesus' name for the forgiveness of their sins.
He did not tell them to depend on their ancestry.
He directed them to Christ.
The same gospel later went to Gentiles.
Paul explains in Romans 6 that baptism identifies believers with Christ's death and resurrection.
And Galatians 3:26–29 connects faith in Christ, baptism into Christ, and membership in Abraham's family.
The invitation is open to all.
Jew and Gentile alike must come to God through Jesus Christ.
God's people are identified by their relationship to Christ, not by their nationality.
20. Has God's Original Plan Been Completed?
Not entirely.
The Messiah has come.
He has died for sins.
He has risen from the dead.
He has established the new covenant.
And the gospel is being proclaimed among the nations.
But the story is not finished.
Christ will return.
The dead will be raised.
God will judge the world.
Death will be defeated.
And God's redeemed people will share in the new heaven and new earth.
Read 1 Corinthians 15:20–28, John 5:28–29, and Revelation 21–22.
The final picture is not a return to the temporary institutions of the Mosaic covenant.
It is the completion of God's redemptive purpose.
Revelation 7:9 pictures a great multitude from every nation, tribe, people, and language standing before God's throne and the Lamb.
Revelation 22:3 declares that the curse will be no more.
Think about the movement of the biblical story.
Genesis introduces humanity's fall and God's promise of victory.
God calls Abraham and promises blessing to the nations.
Israel is formed and receives the Law.
The Messiah comes through Israel.
He establishes the new covenant.
The gospel goes to the nations.
And Christ will return to bring God's redemptive purpose to its completion.
The story begins with the human race and ends with redeemed people from every nation.
Israel played a crucial role in that story.
But Jesus Christ is its center and fulfillment.
21. So Who Are God's Chosen People Today?
Let's bring the evidence together.
God's plan began before Israel existed.
He promised victory through the offspring of the woman.
He promised Abraham that all the nations would be blessed through him.
He formed Israel and gave that nation a distinctive calling.
Through Israel came the Messiah.
Jesus fulfilled His mission, established the new covenant, and opened salvation to the nations.
The Law served as a guardian until Christ.
The old covenant has become obsolete.
Christ is our permanent High Priest.
His sacrifice is sufficient.
Believing Jews and Gentiles have been made one in Him.
And those who belong to Christ are Abraham's heirs.
Therefore, God's chosen people under the new covenant are those who belong to Jesus Christ.
This study finds no explicit New Testament promise requiring national Israel to return as a separate covenant nation with its former priesthood, sacrifices, and religious system.
That does not mean God has ceased loving Jewish people.
It does not mean Jewish individuals cannot come to Christ.
And it does not claim to know God's unrevealed intentions.
It means we should not announce a future national program as biblical certainty unless Scripture actually reveals it.
God's redemptive plan now moves toward its completion through Jesus Christ.
And His invitation is extended to every nation.
22. The Question We Must All Answer
It is easy to discuss whether Israel remains God's chosen nation.
But the New Testament turns the question toward each of us.
Do we belong to Jesus Christ?
Have we responded to His gospel?
Are we living by the faith of Abraham?
Are we trusting the sacrifice and priesthood of Christ—or placing our confidence in something else?
No one is saved merely because of ancestry.
No one is saved merely because of nationality.
And no one is saved merely because of a religious label.
The question is not, “What nation were you born into?”
The question is, “Do you belong to Jesus Christ?”
That is the question every person must answer.
A Final Challenge: Read First. Conclude Later.
We began with a question.
If God has revealed another special national purpose for Israel after the coming of Jesus Christ, where does the New Testament teach it?
If someone believes such a purpose has been revealed, ask them to show the passage.
Read it.
Examine its context.
Distinguish what the text actually says from what someone concludes it must mean.
And apply that same standard to the argument presented in this study.
The Bible must determine our conclusions—not our conclusions determine what the Bible is allowed to say.
TEXT B4 TRADITION
READ FIRST. CONCLUDE LATER.
Continue Exploring Scripture
WHAT IS GOD'S REST? — Hebrews 4:1–13
https://text-b4-tradition.com/hebrews-4-1-13
Does God's promised rest mean possession of Canaan, or does Scripture point to something greater?
WHY DO WE NEED A GREAT HIGH PRIEST? — Hebrews 4:14–5:10
https://text-b4-tradition.com/hebrews-4-14-5-10
Why does the new covenant center on Jesus' permanent priesthood rather than the priests of the old covenant?
WHAT DOES THE BIBLE ACTUALLY SAY ABOUT THE END?
https://text-b4-tradition.com/about-the-end
How should we read biblical prophecy without turning current events into predictions Scripture never made?
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