Water Baptism

Consecratory

Baptism has a consecratory significance, being set apart unto God for service in association with that which it is identified, which is, for the new Christian, Jesus Christ, in whom faith is assumed by the participation. And with faith assumed in Christ, forgiveness of sin is declared to the participant, because of the death of Christ by which the believer receives.

The Unger's Bible dictionary says that baptism is “the application of water as a rite of purification and initiation.” I would agree with this, but I believe the word "consecratory" includes both of those ideas. The person baptized is seen as being set apart for service to God (consecration), and this rite (ritual) is a kind of initiation into that service, and it has a purification significance (a washing) from any past defilement or associations. There is also an identification with the particular baptism to the particular service that God has sanctioned.

The book of Hebrews speaks of various washings, which could refer to baptisms that were done under the Old Covenant with Israel: the tabernacle service was “concerned only with foods and drinks, various washings [the Greek word translated is “baptisms”], and fleshly ordinances imposed until the time of reformation.” Hebrews 9:10

The Gospel of John also speaks of a dispute over “purification” when the disciples of John and the Jews (probably the Jewish leaders) in a context about water baptism: “²³ Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. ²⁴ For John had not yet been thrown into prison. ²⁵ Then there arose a dispute between some of John's disciples and the Jews about purification. ²⁶ And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!" John 3:23-26

I think it is also significant that the First Century Jewish historian Josephus, in writing about John the Baptist, said, "They must not employ it [baptism] to gain pardon for whatever sins they committed, but as a consecration of the body implying that the soul was already thoroughly cleansed by right behavior."

I believe the baptism of Jesus by John makes sense when the baptism is seen as being consecratory, that is, setting one apart unto God for service. We also see that after Jesus was baptized, the Holy Spirit came upon him, he was driven into the wilderness to fast for 40 days and then to be tempted by Satan. His ministry would officially begin after that, and that would be his service to God which he was set apart for: “¹³ Then Jesus came from Galilee to John at the Jordan to be baptized by him. ¹⁴ And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?" ¹⁵ But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then he allowed Him. ¹⁶ When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. Matthew 3:13-16 … ​¹ Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. ² And when He had fasted forty days and forty nights ... Matthew 4:1-2 … ¹⁷ From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." Matthew 4:17

Baptism defined

Unger goes on to say about Baptism... “[that it] is held by some scholars to mean 'to dip, immerse.' But this meaning is held by others to be not the most exact or common but rather a meaning that is secondary or derived. By the latter it is claimed that all the term necessarily implies is that the element employed in baptism is in close contact with the person or object baptized.” I include this definition here, because the words “baptized” and “baptism” appear in Scripture with a usage that doesn't necessarily involve the ritual involving water.

Knowing that the word “baptism” or “baptized” is used in a non-ritual sense may remove some of the difficulty concerning the significance of baptism.

Paul wrote that Israel was baptized into Moses, and this would be a non-ritual meaning and use of the word: “all our fathers were under the cloud, all passed through the sea, ² all were baptized into Moses in the cloud and in the sea.” 1 Corinthians 10:1-2 This baptism was an identification or unification with Moses. Moses was Israel's deliverer and leader. Israel was in Moses during their exodus from Egypt.

Similar to Israel being baptized into Moses, the believer is baptized into Christ, who is also a deliverer and leader: “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? ⁴ Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Romans 6:3-4

A similar statement is made to the Galatians:  "For you are all sons of God through faith in Christ Jesus.  For as many of you as were baptized into Christ have put on Christ." Galatians 3:26-27

These references are not about water baptism, but identification, association, or union with Christ—like the second definition Unger gave.

Surely, many believe this speaks of water baptism, and they may use it to describe what water baptism portrays, being buried with Christ and raised with Him, but like the reference to Israel being baptized into Moses, these references can likewise be speaking of the association of the believer with the death and resurrection of Christ.  This association is a work of the Holy Spirit.  The death of Christ releases us from the eternal consequences of sin, and since sin resulted in spiritual death, the release must include being delivered from the condition of spiritual death. The believer is seen as buried and resurrected to a new life: the old man or self with its sinful disposition is seen as dead and buried with Christ, and he is resurrected from the dead with a new man or self—this is his new eternal being, which shall live with God forever, fully realized in the future resurrection of the body.

Another case in which “baptism” is used that is not about the ritual is where Jesus said he had a baptism to be baptized with that surely speaks of the sufferings he would face: "You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." ²³ So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father." Matthew 20:22-23.

The Apostle Paul wrote of a baptism that involved the work of the Holy Spirit in which the believer is united with all other believers in one body: “¹² For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. ¹³ For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. ¹⁴ For in fact the body is not one member but many. 1 Corinthians 12:12-14

Mode and Portrayal and Recipient

The mode of the application of the water is debated whether immersion, pouring, or sprinkling--though immersion probably best portrays what the ritual intends to portray. It may be common to say it portrays outwardly an inward change--and that may sound right, but that is an assumption.  If it is a ritual washing as a consecration, then it would seem better to see it as portraying a change of standing and not state:  the candidate's standing with God has changed; he/ she is a new creation; the old is gone, and the new has come.  The state of the person is always a potential thing, depending on their walk and maturity in the Lord.

This change of standing also supports who the recipients should be, being a believer in Christ, who has become a new creation in Christ; and it seems in every case in the New Testament, that it is for those who have responded in faith in Christ. In the account about Cornelius, he first believed, and then was baptized: “⁴³ To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins." ⁴⁴ While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. ⁴⁵ And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. ⁴⁶ For they heard them speak with tongues and magnify God. Then Peter answered, ⁴⁷ 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?' ⁴⁸ And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. Acts 10:43-48 Infant baptism may have been practiced early on in Christendom, but that was a departure from believer's baptism.

The ritual of water baptism is a consecratory act, meaning that it portrays one being set apart unto God for service in association with that thing God has sanctioned and that thing with which the service is identified--which for the Christian is Jesus Christ.

Baptism and Salvation

An important issue concerning the ritual of water baptism is whether it in some way is essential to be saved, in the eternal sense. There are many who believe that baptism is necessary for salvation, or at least the intent to be baptized. It appears that most of the Early Church Fathers held this view. There are also some Scriptures that seem to connect salvation with baptism. There are other Scriptures that say one is saved by faith in Jesus without a reference to baptism, and you have the account of Cornelius and those with him apparently being saved before their baptism. And then there is the issue of the thief on the cross, being told he would be with Jesus in Paradise, without a chance of being baptized.

If salvation requires the ritual to be performed, then salvation would have to be put on hold until one could be baptized, unless the intent to be baptized would suffice, if they were to die before the ritual is carried out. And what about those Scriptures that say we are saved by faith apart from works? Paul makes it very clear that Abraham was justified by faith alone: “if Abraham was justified by works, he has something to boast about, but not before God. ³ For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." ⁴ Now to him who works, the wages are not counted as grace but as debt. David Celebrates the Same Truth ⁵ But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,” Romans 4:2-5. I suppose the response would be that baptism is not a “work” of the Law. Though baptism could have been very much one of the washings of the law for consecration. Obviously, Abraham was not baptized in water to be justified before God: He believed the word of God and was justified.

Salvation and remission or forgiveness of sins can be understood in a temporal sense as well as an eternal sense. It could be that when salvation or forgiveness is associated with the ritual, it could be of some temporal nature. In other words, when one believes in Jesus for salvation, they receive eternal salvation or eternal forgiveness, but when they are baptized, they receive some sort of temporal salvation or forgiveness—just like the believer doesn't need to think his eternal salvation is forfeited every time he sins, but only his fellowship with God is interrupted, which can be restored through acknowledgment: “⁹ If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” 1 John 1:9 So, maybe baptism has some sort of temporal salvation in view—especially for the First century Jew, who was particularly held accountable for the rejection of Christ. Maybe it released the First Century Jew from the consequence coming upon the nation, though I'm not sure how that would really work. The nation would be judged, and the believing Jew would become part of the new people—the “Church,” and Peter does say, "Be saved from this perverse generation." Acts 2:40 That salvation would be a temporal kind of salvation. But it does seem like the believing Jew would have been disassociated when they believed in Jesus—though the baptism would have been a clear associating act with Jesus on their part.

I'm not sure that on the Day of Pentecost when the Jews and their proselytes asked Peter what to do, after seeing and hearing his message, would have understood his words—or even he intended them to mean—a temporal kind of forgiveness or salvation. Some believe those who asked what they should do of Peter were already believers and saved at that point—since they asked—and peter is telling them: "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” Acts 2:38 If they were already saved, what were they to repent of, and what is this remission of sins? And then they will receive the Holy Spirit—though this could be just the special manifestation of the Spirit in e exercise of spiritual gifts. Some try to understand the “for” her in the sense of “because of”: be baptized because of the remission of sins. If one repented in the sense of they resolved to get right with God by believing in Jesus, they would have forgiveness of sin, and because they have it, they should be baptized. And then they receive the Holy Spirit in the sense of His manifestation in their lives. That use of “for” is possible, but not as common.

I guess I am open to the possibility that water baptism could be very closely associated with faith, and in a sense completes it, at least for the First century Jew. Their baptism assumes faith. And the manifestation of the Spirit afterwards makes it clear that it is in connection with Jesus as the Christ that all this is happening and not just because they are sons of Abraham or Jews. It could be that in the mind of Peter, to be baptized and to believe are inseparable—at this point. And at this point in time, such expectation is acceptable to the Holy Spirit. The repentance would be a resolve to get right with God by believing in Jesus as the Christ and being baptized in His name. And this would work with the words of Jesus at the end of Mark –though that is a variant text that is disputed: “He who believes and is baptized will be saved; but he who does not believe will be condemned.” Mark 16:16 Of course, the salvation here could be of some temporal kind, but I question if it is. It's true that Jesus doesn't say that one is condemned if they do not believe and is not baptized, but if they do not believe, they probably will not carry through with baptism. The baptism is an expected act associated with the believing.

When Paul is baptized by Ananias, we see Ananias saying to Paul, “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” Acts 22:16 The washing away of sins could be some sort of temporal thing, but I wonder if Ananias was thinking in those terms. It's often thought that Paul was saved when he saw Jesus and called him “Lord,” but is that for certain? I have thought that while he was in Damascus until Ananias came to him, he was kind of in a state of limbo, waiting for further revelation. The revelation from Ananias and the exhortation to be baptized may have been the final piece of revelation that resulted in him to believe and be baptized. His sins then washed away.

Connected with this is the words of Peter: “...the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God).” 1 Peter 3:20-21 Like with Paul, baptism is the answer of a good conscience toward God. By baptism, one is accepting what it is associated with, being Jesus. This would especially apply to the First Century Jew, because of the consequences it would bring, such as ostracism from those who don't believe. Concerning the Baptism of John, we read how baptism “justified God”: ²⁹ And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. ³⁰ But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” Luke 7:29-30 Looking at Peters statement again, associating baptism with the flood, it was through the flood, that God saved Noah's family from the corruption of the world, and through baptism, the believer disassociates from the nation that rejected Christ. The baptism is the manifestation of one's faith in that which God has sanctioned.

I just want to add here that I don't believe John 3:5 is about water baptism, but it is about the negative and positive aspects of the new birth/ regeneration: “⁵ Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. ⁶ That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” John 3:5-6 The being born of water and spirit, speaks of the negative and positive aspects of the new birth, being the washing and renewing work of the Holy Spirit in regeneration: “not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, ⁶ whom He poured out on us abundantly through Jesus Christ our Savior, ⁷ that having been justified by His grace we should become heirs according to the hope of eternal life.” Titus 3:5-7

So, I am open to the idea that those passages that speak of baptism and salvation in some sense is closely associating the baptism with faith in Christ, that faith is assumed in it. And keep in mind that Jesus was not baptized to be saved, but it is a manifestation that one is in agreement with what it is associated with, and it is a consecratory ritual—being set apart unto service to God, in association with that which God has sanctioned.

Church

The word “church” is an interpretation of the Greek word “ekklesia” which means “assembly.” Church is an interpretation because it is telling you what kind of assembly is in view. Church actually comes from another Greek word, “Kuriakos,” which means “the Lord's.” The word Church just kind of evolved from the Greek word over time. In most places in the New Testament, where ekklesia appears, it is referring to the assembly of God. The Church is an assembly of believers in Christ.

The primary aim of the assembly is set forth in Ephesians 4:11-16 (text below). It sets forth that each member in the assembly (“the body”) has a part (a gift, role, and “ministry”) towards building up the assembly in unity of “the faith” and maturity. There are certain roles of a leadership nature that are to help equip the others in fulfilling this ministry. This aim is something an individual cannot do by himself, since he/ she is outside the assembly: he can't do his part, if he is not part of the assembly. Of course, there are circumstances where one cannot be part of an assembly of believers, but this is the ideal.

The Apostle Paul gave some practical instruction on how the assembly should function, in his letter to the Corinthian Church in Chapter 14 (text below). This was because they were placing too much emphasis on a certain gift. The instruction he gave reveals that there was more involvement, more participation, among those assembling together at that time. The usual church "worship service" today doesn't really allow for such--the format Paul gave is definitely different.

The Apostle Paul gives a list to the Corinthian Church of a Divine order of the roles. Though the word “pastor” appears in the Ephesians 4:11 reference, it does not appear in the list in Corinthians. “Pastor” appears in the English in Ephesians 4:11, but elsewhere, the Greek word from which it is translated is always “shepherd.” But Corinthians does not list the pastor/ shepherd. But it does list “teacher,” and some believe the role in Ephesians 4:11 is not just pastor but “pastor-teacher.” Paul wrote to the Corinthians: “God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues.” 1 Corinthians 12:28 It might seem that “pastor” and “teacher” are the same role or function in the Church. The designation “pastor” is often used for the “elder” and more specifically the vocational elder. Elder is an office, and all elders should be able to teach, but not all teachers are elders. In a sense, all teachers are pastors/ shepherds, but not all pastors are elders. Elder is an office, and not all qualify for that office, whether they can teach or not. Paul's list that has teacher but not pastor probably combines the two.

The Church is the Lord's assembly, with the aim of each member doing its part to build up and mature in the faith, having certain leaders to help them fulfill this; the assembly is to gather together and function in a way that this can be accomplished.

Ephesians 4:11-16: 11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, 13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, 15 but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— 16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. Ephesians 4:11-16

1 Corinthians 14:26-33: 26 How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. 27 If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. 29 Let two or three prophets speak, and let the others judge. 30 But if anything is revealed to another who sits by, let the first keep silent. 31 For you can all prophesy one by one, that all may learn and all may be encouraged. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion but of peace, as in all the churches of the saints. 1 Corinthians 14:26-33

crazy Bible

 "The Bible says crazy sh!t too, but nobody takes it seriously": Bill Maher

If he's talking about the Mosaic Covenant, and its requirements, then it needs to be kept in mind that it applied to the theocracy of Israel only, setting them apart from the nations, but it contained timeless morality. Things like the animal sacrifices were to teach that sin has a consequence before God, which is death; they provided a temporal kind of forgiveness for the Hebrews in their special status with God (by which the nations could observe and learn about God's holiness and salvation from sin), and they foreshadowed the future sacrifice/ death of Christ as God's ultimate answer to the sin problem of mankind (by His death we have forgiveness of sin, are justified and born again/ receive eternal life).

If he's referring to the miraculous things God did, it should be pointed out that if God created all things, then He can do anything with His creation that is not contrary to His nature.

If he's referring to what man has done to one another, it should be pointed out that man has a measure of free will and an evil nature, and God allows that free will and evil to a certain extent.

God instituted government to exercise justice on certain evil, but if the government becomes evil and does not execute justice, then that government and society's existence is limited. We see this several times in the Scriptures, with the destruction of Noah's world, the cities of the Plain (such as Sodom), the Amorites/ Canaanites, Israel (taken captive by Assyria and Babylon), Assyria, Babylon, and so on.

moral law today

An accusation is sometimes made that certain Christians are being selective and inconsistent in saying homosexual sex is sin when the same condemnation is made towards eating certain seafood (without fins and scales) or wearing clothes made from mixed fibers according to the book of Leviticus (though the consequence was death for homosexuality, while the other prohibitions required being cut off from the people).

The Mosaic Covenant (or the Law of Mose), made with Israel, contained moral, social, and ceremonial (or ritual) requirements. The Mosaic Covenant was only for Israel as a nation, but that covenant included universal and timeless moral law. The moral law of God is required of all people, but for Israel, there were other requirements beyond God's moral law, being the social and ceremonial type laws, and this only makes sense, because Israel was a theocracy. The social and ritual requirements of the Mosaic Covenant are unique and specific for Israel, but the moral laws are for all people: the Mosaic Covenant to Israel included the moral law of God along with the social and ceremonial. This is why you will not see the social and ceremonial laws required of Israel required in the New Testament writings. The book of Acts makes it clear that the dietary requirements are no longer in force—they were for Israel. But things like murder, lying, stealing, coveting, sexual immorality (including homosexuality) are still contrary to the moral will of God.

Dispies and Israel

 

Dispensationalists are typically more supportive of the present Jewish State in the land of Israel because of their futurist views and because of the Abrahamic covenant. Preterists, it seems, are less supportive of the Jewish State in the land of Israel and more accusatory of the government of evil.

Dispensationalism is a system of theology that sees differing stewardships throughout human history. I understand the stewardships as the people of God for God's purposes, and the most significant ones being the nation of Israel and the “Church.” The distinctions between these two groups are clear in that Israel is primarily descendants of Jacob, existing as a theocracy in a particular land promised to them, while the Church is made up of both Jews and Gentiles who believe in Jesus as the Christ, and it is not a geographically fixed people and government like Israel was.

Dispensationalists or “Dispies” are “futurists” in that they believe there are many prophecies that are yet unfulfilled, besides the “Second Coming” of Christ, concerning things like the “70th week of Daniel,” the “Great Tribulation” period, the salvation and restoration of Israel as a people and nation, and the “Millennial Kingdom” (1000 year reign of Christ).

Opposed to Dispies and their futurist views are “Preterists” (“praeter” is Latin for “past”), who believe all prophecy was fulfilled in the past, mostly involving the destruction of Jerusalem and the Temple by the Romans in the events of AD70. Most Preterists still believe in a future resurrection of the dead and a Second Coming of Christ (though some believe even those things have already happened in the past).

Dispies, unlike Preterists, believe one of the “dispensations” yet unfulfilled involves a future salvation and restoration of Israel as a people and nation. Of course, that will be through their acceptance and belief in Jesus as the Christ in connection with end time events, especially in connection with His Second Coming. That salvation of Israel as a people and nation will involve the Millennial reign of Christ on earth.

Dispies understand the “all Israel will be saved” in Romans chapter 11 verse 26 to be about Israel as a people and nation. Jews who believe in Jesus as the Christ and Savior from sin at this present time are part of the “Church,” and the Church belongs to the present dispensation. A new dispensation will begin with the future salvation of Israel as a people and nation for the Millennial Kingdom.

There's a futurist view that is non-dispensational, that believes in a future Millennial kingdom, but the salvation and restoration of Israel is not essential—this is call “Historic Premillennialism.” But some may call themselves Historic Premill, as opposed to being a Dispie, and still believe in a restoration of Israel.

Preterists do not believe in this future salvation of Israel as a people and nation for the Millennial Kingdom. They believe that either the promises to Israel have been forfeited, due to their unbelief and rejection of Jesus as the Christ, or those promises to Israel are fulfilled in the Church: believing Jews are joined with believing Gentiles, and the prophecies concerning the salvation of Israel are fulfilled in that arrangement. Preterists believe God is done with Israel as a distinct people for His purposes. There is not a future salvation of the nation—no restoration to the Land of Israel and no literal 1000 year reign of Christ. The Millennial Kingdom is a spiritual reality fulfilled now in the Church—though some believe in a 1000 year kingdom before Christ's return, in which Christianity advances throughout the earth. They might understand the “all Israel will be saved,” in Romans 11:26 as simply a reference to Jews who believe as opposed to those who don't, and they may reference the statement, “they are not all Israel who are of Israel” Romans 9:6. (I had a man get pretty irate at me and remove all my posts, block me and unfriend me on Facebook because I understood “Israel” as referring to the nation of Israel, and he did not—and the funny thing was that his last name was “Savoie.” Why do people get so angry?)

Dispies are typically more supportive of the present Jewish State in the land of Israel because of their futurist views and because of the Abrahamic covenant, which states: “3 I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed." Genesis 12:3 Preterists, it seems, are less supportive of the Jewish State in the land of Israel and more accusatory of the Jewish government of evil, being occupiers in the land that is not theirs, and presently, accusing them of things like genocide towards the Gazan people. The accusations and conspiracies seem to be getting worse.

Dispies see that God still has a purpose for Israel as a people in the Land promised to them, while Preterists believe that God is finished with them as a people, and they have no Divine right or purpose. Yet even some Jews would be opposed to the Jewish State, because they see it as premature and illegitimate because their restoration will be with the coming of Messiah, and ultimately, they are correct, because any kind of peace agreement now (such as a 2 state solution) is only temporary and lacking, for according to the prophecies, such as in Ezekiel (see Ezekiel chapters 36-39), the restoration will a regathering of all Israel into all of the land of promise.

Understanding the different views of Dispensationalism and Preterism can help understand why some Christians are pro-Israel and others are not. And like everything in life, people will differ, and the division seems to get worse as time passes.

Seventy Weeks

 

The “70 Weeks of Daniel” (Daniel 9:24-27) is a prophetic timetable concerning the restoration of Israel as a people and nation in relation to the first and second comings of Christ.

The “Weeks” are sevens of years and adds up to 490 years. It begins with a command (decree) by a Persian King after the 70 years of Babylonian captivity of Judah, the southern kingdom of Israel, “to restore and build Jerusalem,” Daniel 9:25. The 70 Weeks end with the second coming of Christ at the end of “great tribulation” to save and gather the elect and Israel as a people under the terms of the “New Covenant.”

From the time of that command “until Messiah the Prince,” Daniel 9:25, is 69 Weeks, that is, 483 years. The reference to “Messiah the Prince” is to the time and year in which Jesus either started his ministry, or made his "triumphal entry," or was crucified. Some have actually calculated the end of the 483 years to the very day Jesus made his triumphal entry into Jerusalem. It's after the 483 years that “Messiah shall be cut off,” Daniel 9:26. The text breaks the 69 weeks or 483 years into two time periods, being 7 Weeks and 62 Weeks, and it is believed that the first 7 Weeks or 49 years (7 times 7 years) is the time period it took to rebuild the walls of Jerusalem.

The Messiah being “cut off” is understood as His execution the crucifixion of Christ. Included in the time at the end of the 483 years is the destruction of Jerusalem in AD70 by the Romans: “the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined.” Daniel 9:26   This was by the Romans under the command of Titus, whose Triumphal Arch commemorates this event. It stands in Rome today just to the south-east of the Roman Forum. 

The final Week, being the 70th Week, is understood by many as not yet fulfilled.  Between the 69th and 70th Weeks is an unspecified period of time, being a gap of time of unknown length.  That gap is mostly the time during which the people of God for His purposes is the Gentile-Jew Assembly, commonly identified as the "Church."  Prior to this unique people of God, Israel were the people of God for His purposes.  

The final Week, being the 70th seven of years, begins with a covenant to be confirmed or strengthened for 7 years.  Then in the middle of those 7 years, there comes an end of the daily sacrifices, and an event takes place that is considered an “abomination” in the holy place of the temple. This abomination causes "desolation," and it continues to the end of the period: 

Then he shall confirm a covenant with many for one week;

But in the middle of the week
He shall bring an end to sacrifice and offering.
And on the wing of abominations shall be one who makes desolate,
Even until the consummation, which is determined,
Is poured out on the desolate. Daniel 9:27

In the middle of the Week, there is an event that is called the "abomination of desolation" that takes place in the Jewish Temple or "holy place."  Jesus makes reference to this in the context of His Second Coming, and he says that following that event will be "Great Tribulation."  Daniel also speaks of this Great Tribulation with reference to "the time of the end."  

Jesus said: ¹⁵ ... when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place ... ²¹ For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. ²² And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened. Matthew 24:15-22    

Daniel wrote:  ​¹ At that time [the time of the end]

 Michael shall stand up,

The great prince who stands watch 

over the sons of your people [Israel];
And there shall be a time of trouble [tribulation],
Such as never was since there was a nation,
Even to that time.
And at that time your people [Israel] shall be delivered,
Every one who is found written in the book. Daniel 12:1

The end of the Great tribulation is the end of the 70 Weeks.  It is the time of Jesus's second coming, to deliver the saints of God from great tribulation and save Israel as a people and nation:  

²⁹ "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. ³⁰ Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. ³¹ And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. Matthew 24:29-31

The 70 Weeks prophecy was a timetable for the fulfillment of certain things with reference to Daniel's people Israel and Jerusalem in connection with the first and second comings of Christ and what he would accomplish.  Those accomplishments are through both comings of Christ, as some have to do with what Jesus accomplished on the cross for sin and salvation, and some are the realization of the benefits of the cross in Israel and their land.  

Seventy weeks are determined
For your people and for your holy city,
To finish the transgression,
To make an end of sins,
To make reconciliation for iniquity,
To bring in everlasting righteousness,
To seal up vision and prophecy,
And to anoint the Most Holy. Daniel 9:24

Jesus at His second coming will bring an end to the 70 Weeks and the great tribulation.  He will raise the dead, gather the elect, and restore and save Israel as a people and nation.  Israel will be saved and come under the terms of the New Covenant.  Israel as a people of God is in a state of blindness, while presently the gentiles along with Jews who believe in Jesus are in a place of privilege and blessing, like Israel once was, but that will change with the close of great tribulation at the coming of Christ.

²⁵ For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 

²⁶ And so all Israel will be saved, as it is written:
"The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
²⁷ For this is My covenant with them,
When I take away their sins."

²⁸ Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. ²⁹ For the gifts and the calling of God are irrevocable. Romans 11:25-29

The future fulfillment of the salvation of Israel in their land is according to those things determined in the 70 Weeks prophecy.  Those things include what Jesus accomplished on the cross, dying for sins that will make reconciliation and restoration possible.  What Jesus accomplished on the cross is the basis for a new covenant to be fulfilled in Israel.  At the coming of Christ, there will be a resurrection of the dead in Christ, a gathering together of living believers, and a turning to Christ in faith a remnant of Jews who will enter the 1000 year reign of Christ.

When Jesus comes again ... it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it. Zechariah 12:3  And then ... ⁸ In that day the LORD will defend the inhabitants of Jerusalem; ... ⁹ It shall be in that day that I will seek to destroy all the nations that come against Jerusalem. Zechariah 12:8-9   ¹⁰ "And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. ¹¹ In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo. Zechariah 12:10-11  

And then...

It shall be that I will gather all nations and tongues; 

and they [Gentiles] shall come and see My glory. 

¹⁹ I will set a sign among them [Gentiles]; 

and those [Jews] among them [Gentiles] who escape I will send to the nations: 

to Tarshish and Pul and Lud, who draw the bow, 

and Tubal and Javan, 

to the coastlands afar off who have not heard My fame nor seen My glory. 

And they shall declare My glory among the Gentiles. 

²⁰ Then they [Gentiles] shall bring all your brethren [Jews] for an offering 

to the LORD out of all nations, on horses and in chariots and in litters, 

on mules and on camels, to My holy mountain Jerusalem," says the LORD, 

"as the children of Israel bring an offering in a clean vessel 

into the house of the LORD. 

²¹ And I will also take some of them for priests and Levites," says the LORD. 

Isaiah 66:18-21

Curse Reversed

Jesus did not stay in the grave. 

Physical death was part of the curse. God cursed man because of sin with a limited lifespan: he would return to the ground of the earth from which he came. The immediate death that resulted from sin was an alienation from God, being a spiritual death, but physical death was a subsequent consequence of sin, being a part of the curse.

Since the death of Jesus was for sin, to bear what sin required, the curse could then be removed. The curse included physical death. Jesus could rise from the dead, physically, because the original cause of the curse was dealt with. And Jesus was given the authority to reverse the curse: just as Jesus has authority to give eternal life (being “born again”), he also has authority to raise the dead. Jesus rose from the dead, being proof that satisfaction for sin had been made, and that he had authority to give life both eternally and physically—the latter to be a time determined by God, involving all who have ever lived.

¹⁷ Then to Adam He said, "Because you ... have eaten from the tree of which I commanded you, saying, 'You shall not eat of it': "Cursed is the ground for your sake... [and] you return to the ground, For out of it you were taken; For dust you are, And to dust you shall return." Genesis 3:17-19

And as it is appointed for men to die once, but after this the judgment, ²⁸ so Christ was offered once to bear the sins of many. Hebrews 9:27-28

The Law of Moses revealed the sinfulness of Israel, or anyone who sought to live by it, because of their inability to do the Law; therefore, all who are under the Law are under the curse of the Law. 

Christ suffered the curse of the Law, so that the Lawbreaker could be released from the curse of the Law and be justified, receive eternal life ("born again"), and be released from the curse of physical death.

¹⁰ For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them." ¹¹ But that no one is justified by the law in the sight of God is evident, for "the just shall live by faith." ¹² Yet the law is not of faith, but "the man who does them shall live by them."

¹³ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree"),

¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. Galatians 3:10-14

Jesus was cursed for us—alienated from God and put to death on the cross—so that we, through faith in Him as our Savior from sin, could be justified, born again, and be released from the curse of physical death.

"Abraham believed God, and it was accounted to him for righteousness." Romans 4:3 …

²³ Now it was not written for his [Abraham's] sake alone that it [righteousness, that is “justification”] was imputed to him, ²⁴ but also for us. It [justification] shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, ²⁵ who was delivered up because of our offenses, and was raised because of our justification. Romans 4:23-25

[Jesus said:] "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, ² as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.  John 17:1-2

²¹ For since by man came death, by Man also came the resurrection of the dead.

²² For as in Adam all die, even so in Christ all shall be made alive.

²³ But each one in his own order: Christ the firstfruits, afterward those who are Christ's at His coming. 1 Corinthians 15:21-23

²⁴ "Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.

²⁵ Most assuredly, I say to you, the hour is coming, and now is,

when the dead will hear the voice of the Son of God; and those who hear will live.

²⁶ For as the Father has life in Himself, so He has granted the Son to have life in Himself, ²⁷ and has given Him authority to execute judgment also, because He is the Son of Man.

²⁸ Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice ²⁹ and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. John 5:24-29