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The Israelocentric Missiology Of The Church Part 1

The Israelocentric Missiology Of The Church Part 1

Biblical Praxis of Mission Course – 11a



The gospel of the kingdom is inherently “Israelocentric”. Therefore, the ministry of the church in this age is also Israelocentric, “to the Jew first, then the Gentile”. One’s missiological approach is mirrored by one’s understanding of the gospel, which has developed historically.


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Israel and the Nations, the Righteous and the Wicked

Pre-Acts Assembly was entirely Israelite, Post-Acts Assembly includes the nations.


A.    In light of the age to come, the church is called to walk in the light and reflect the glory of God.  And to this end, we pray unceasingly, asking God for mercy and grace to walk before him with perseverance as faithful witnesses, as Christ’s ambassadors.

And even if our gospel is veiled, it is veiled to those who are perishing.  4 The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God.  5 For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.  6 For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ7 But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us.  8 We are hard pressed on every side 13 It is written: “I believed; therefore I have spoken.” (cf. Ps. 116:10) With that same spirit of faith we also believe and therefore speak14 because we know that the one who raised the Lord Jesus from the dead will also raise us with Jesus and present us with you in his presence.  15 All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God. (NIV 2 Corinthians 4:3-15)

B.    This sojourner calling is lived out in a house church context, which best facilitates a faithful witness and the growth of spiritual families.  Moreover, it encourages shrewdness toward power and wealth for the sake of loving the poor, honoring eldership, and sending out apostolic teams.

All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had.  33 With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all.  34 There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales  35 and put it at the apostles’ feet, and it was distributed to anyone as he had need. (NIV Acts 4:32-35)

C.   All of this is in context to the gospel of the kingdom, which is inherently “Israelocentric”.  Therefore, the ministry of the church in this age is also Israelocentric, “to the Jew first, then the Gentile” (cf. Rom. 1:16; 2:9f).  One’s missiological approach is mirrored by one’s understanding of the gospel, which has developed historically.

1.    Eschatology

a)    Covenantal “Replacement” Eschatology – according to the Platonic split in reality, Covenantalists assume the replacement of the Jewish plan of salvation (restoration of creation) with the Hellenistic plan of salvation (immaterial heavenly destiny).

b)    Dispensational “Dualistic” Eschatology – similarly, the Dispensationalists assume the addition of the Hellenistic plan of salvation at the First Coming, resulting in two plans of salvation and two distinct eschatologies, one heavenly and one earthly.

c)    Messianic “Redemptive” Eschatology – without the Platonic lens, the apostolic church held to a simple eschatology involving the restoration of creation.  God will heal everything he created in the resurrection, and he will resolve the alienation of the nations in the kingdom, restoring the Jewish calling to be the “head of the nations” under the Messianic Head.

In the last days the mountain of the LORD’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it  3 The law will go out from Zion, the word of the LORD from Jerusalem.  4 He will judge between the nations and will settle disputes for many peoples. (NIV Isaiah 2:2-4)

He carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God 12 It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel 24 The nations will walk by its light, and the kings of the earth will bring their splendor into it 26 The glory and honor of the nations will be brought into it. (NIV Revelation 21:10-26)

You have delivered me from the attacks of the people; you have made me the head of nations; people I did not know are subject to me 49 Therefore I will praise you among the nations, O LORD; I will sing praises to your name. (cf. Rom. 15:9)  50 He gives his king great victories; he shows unfailing kindness to his anointed, to David and his descendants forever. (NIV Psalm 18:43-50)

2.    Missiology

a)    Covenantal “Replacement” Missiology (Jew Or Gentile) – since the Jewish plan of salvation has been discarded or superseded, so also has the mandate in the offer of salvation been discarded.  As there is homogeneity in the heavenly destiny, so also is there homogeneity in the missiological preference between Jew and Gentile.

b)    Dispensational “Dualistic” Missiology (Jew And Gentile) – since there is the addition and equality of the Hellenistic plan of salvation, so also is there the equality in the missiological approach of the church.  The church divides its mission to saving Gentile souls for their immaterial heavenly destiny, while providing material support for Israel to take over the world.

c)    Messianic “Redemptive” Missiology (Jew Then Gentile) – as the “firstborn nation” (cf. Ex. 4:22; Jer. 31:9; Hos. 11:1), God is committed to the salvation and redemption of the descendants of Abraham.  The church thus seeks the redemption of Jew first, then the Gentile.  Moreover, as a firstfruits of the harmony and peace that the Messiah will establish between the nations in the age to come, the church seeks to exemplify and model that between Jew and Gentile in this age.

Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious12 But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their fullness bring!  13 I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I make much of my ministry  14 in the hope that I may somehow arouse my own people to envy and save some of them.  15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 25 I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in26 And so all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob.  27 And this is my covenant with them when I take away their sins.”  28 As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs,  29 for God’s gifts and his call are irrevocable. (NIV Romans 11:11-29)

The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light.  13 Let us behave decently, as in the daytime 14:1 Accept him whose faith is weak, without passing judgment on disputable matters.  2 One man’s faith allows him to eat everything 5 One man considers one day more sacred than another; another man considers every day alike 10 You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God’s judgment seat 15 Do not by your eating destroy your brother for whom Christ died.  16 Do not allow what you consider good to be spoken of as evil.  17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit,  18 because anyone who serves Christ in this way is pleasing to God and approved by men.  19 Let us therefore make every effort to do what leads to peace and to mutual edification 22 Blessed is the man who does not condemn himself by what he approves.  23 But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. 15:1 We who are strong ought to bear with the failings of the weak and not to please ourselves 5 May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus 8 For I tell you that Christ has become a servant of the Jews on behalf of God’s truth, to confirm the promises made to the patriarchs  9 so that the Gentiles may glorify God for his mercy, as it is written (NIV Romans 13:12-15:9)



A.    The Scriptures were given by God to reveal himself to fallen humanity.  The core of this self-disclosure resides in the “names” that God gives himself.  These names reveal his nature and character, which in turn informs how he governs over creation and thus how redemptive history unfolds.[1]  Generally these names are not in a vacuum, but rather they are “Israelocentric”.[2]

Seth also had a son, and he named him Enosh. At that time men began to call on the name of the LORD. (NIV Genesis 4:26)

There he built an altar to the LORD and called on the name of the LORD. (NIV Genesis 12:8)

David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty, the God of the armies of Israel, whom you have defied.” (NIV 1 Samuel 17:45)

My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel. (NIV 1 Kings 8:17)

The nations will fear the name of the LORD, all the kings of the earth will revere your glory.  16 For the LORD will rebuild Zion and appear in his glory 21 So the name of the LORD will be declared in Zion and his praise in Jerusalem  22 when the peoples and the kingdoms assemble to worship the LORD. (NIV Psalm 102:15-22)

The stone the builders rejected has become the capstone;  23 the LORD has done this, and it is marvelous in our eyes.  24 This is the day the LORD has made; let us rejoice and be glad in it.  25 O LORD, save us; O LORD, grant us success.  26 Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you (cf. Mt. 21:9; Mk. 11:9; Lk. 19:38; Jn. 12:13). (NIV Psalm 118:22-26)

So will it be on the earth and among the nations, as when an olive tree is beaten, or as when gleanings are left after the grape harvest.  14 They raise their voices, they shout for joy; from the west they acclaim the LORD’s majesty.  15 Therefore in the east give glory to the LORD; exalt the name of the LORD, the God of Israel, in the islands of the sea.  16 From the ends of the earth we hear singing: “Glory to the Righteous One.” (NIV Isaiah 24:13-16)

At that time they will call Jerusalem The Throne of the LORD, and all nations will gather in Jerusalem to honor the name of the LORD. No longer will they follow the stubbornness of their evil hearts. (NIV Jeremiah 3:17)

The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the LORD.  32 And everyone who calls on the name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has said, among the survivors whom the LORD calls. (NIV Joel 2:31-32)

1.    The names of God are traditionally divided into three etymological categories:

a)    YHVH – derivative of verb “to exist, be” (occurs 6,519 times in the OT).[3]

(1)    YHVH Tsabaot – “Lord-Hosts/Armies” (cf. 1 Sa. 1:11; Ps. 24:10; 80:4; Is. 1:24; 6:5; Jer. 9:15; 48:1; Hos. 12:5; Am. 3:13; Mic. 4:4; Hag. 2:6; Zec. 1:3).

(2)    YHVH Roah – “Lord-Shepherd” (cf. Gen. 49:24; Ps. 23:1; 80:1; Ez. 34:2).

(3)    YHVH Rapha – “Lord-Heals” (cf. Ex. 15:26; Jer. 3:22; Is. 30:26; Ps. 103:3).

(4)    YHVH Qanna – “Lord-Jealous” (cf. Ex. 20:5; 34:14; Deut. 4:24; Jos. 24:19).

b)    Elohim – plural form of El, meaning “strong one” (occurs 2,570 times in OT), also used in conjunction with YHVH.[4]

(1)    El Shaddai – “God-Almighty” (cf. Ge. 17:1; 28:3; 35:11; 49:25; Ex. 6:3; Num. 24:6; Ruth 1:20; Job; Ps. 22:10; 68:15; 91:1; Is. 13:6; Ez. 1:24; 10:5; Joel 1:15).

(2)    El Elyon – “God-Supreme” (cf. Gen. 14:18ff; Ps. 7:17; 47:2; 57:2; Dan. 7:18ff).

(3)    El Olam – “God-Everlasting” (cf. Gen. 21:33; Ps. 90:1ff; Jer. 10:10; Is. 26:4).

(4)    El Chay – “God-Living” (cf. Deut. 5:26; Jos. 3:10; Ps. 42:2; 84:2; Jer. 10:10)

(5)    El Yesha – “God-Salvation”, (cf. 1 Chr. 16:35; Ps. 65:5; 79:9; 85:4).

c)    Adonai – plural form of Adon, meaning “master, owner” (occurs 434 times in OT—e.g. Gen. 18:2; 40:1; Deut. 10:17; Ex. 21:1-6; Josh. 5:14; 1 Sam. 1:15; Ps. 110:1; 136:3), also used in conjunction with and substitution for YHVH and Elohim.

2.    Unfortunately, in discussions on the names of God, associations with individuals and nation(s) are almost never discussed.  This is the result of the Hellenization of redemptive history and even of God Himself.  Thus, the nature of God has become etherealized (e.g. immutable, impassible, transcendent, omniscient, omnipresent, etc.) and detached from the redemptive history of the earth.[5]

3.    Thus, the names of God are used to communicate two things: 1) God’s quality of character, and 2) God’s redemptive purpose.  The former is generally expressed through the latter, which is expressed through covenant with the agents of the restoration of creation.  In other words, God proves the quality of his character by remaining faithful to his creation in redemptive history, which plays out in the context of covenant with people(s).

a)    YHVH Elohei Avraham Yitschaq Yaaqob – “LORD God of Abraham, Isaac and Jacob”[6]

“I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob (Hb. Elohei Avraham Elohei Yitschaq Elohei Yaaqob).” And Moses hid his face, for he was afraid to look at God. (ESV Exodus 3:6)

O LORD, God of Abraham, Isaac and Israel (Hb. YHVH Elohei Avraham Yitschaq Yisrael), let it be known today that you are God in Israel and that I am your servant (NIV 1 Kings 18:36)

O LORD, the God of Abraham, Isaac, and Israel (Hb. YHVH Elohei Avraham Yitschaq Yisrael), our fathers, keep forever such purposes and thoughts in the hearts of your people, and direct their hearts toward you. (ESV 1 Chronicles 29:18)

  • But in the account of the bush, even Moses showed that the dead rise, for he calls the Lord ‘the God of Abraham, and the God of Isaac, and the God of Jacob.’ (NIV Luke 20:37)
  • The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus (ESV Acts 3:13)

Then we cried to the LORD, the God of our fathers (Hb. YHVH Elohei abotenu), and the LORD heard our voice and saw our affliction, our toil, and our oppression. (ESV Deuteronomy 26:7)

The LORD, the God of their fathers (Hb. YHVH Elohei abotenu), sent word to them through his messengers again and again, because he had pity on his people and on his dwelling place. (NIV 2 Chronicles 36:15)

  • The God of our fathers raised Jesus, whom you killed by hanging him on a tree.  31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. (ESV Acts 5:30-31)
  • But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets (ESV Acts 24:14)

b)    YHVH Elohei Yisrael  “LORD God of Israel”[7]

Thus says the LORD, the God of Israel (Hb. YHVH Elohei Yisrael), “Let my people go, that they may hold a feast to me in the wilderness.” (ESV Exodus 5:1)

Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up,  10 and they saw the God of Israel (Hb. Elohei Yisrael). (ESV Exodus 24:9-10)

And now, LORD God do as you promised,  26 so that your name will be great forever. Then men will say, “The LORD Almighty is God over Israel! (Hb. YHVH Sabbaoth Elohim al-Yisrael)” And the house of your servant David will be established before you.  27 O LORD Almighty, God of Israel (Hb. YHVH Sabbaoth Elohei Yisrael), you have revealed this to your servant, saying, “I will build a house for you.” So your servant has found courage to offer you this prayer. (NIV 2 Samuel 7:25-27)

Yet the LORD, the God of Israel (Hb. YHVH Elohei Yisrael), chose me from my whole family to be king over Israel forever 5 he has chosen my son Solomon to sit on the throne of the kingdom of the LORD over Israel. (NIV 1 Chronicles 28:4-5)

Endow the king with your justice, O God, the royal son with your righteousness 8 He will rule from sea to sea and from the River to the ends of the earth 17 May his name endure forever; may it continue as long as the sun. All nations will be blessed through him, and they will call him blessed.  18 Praise be to the LORD God, the God of Israel (Hb. YHVH Elohim Elohei Yisrael), who alone does marvelous deeds.  19 Praise be to his glorious name forever; may the whole earth be filled with his glory. Amen and Amen. (NIV Psalm 72:1-19)

  • The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel. (NIV Matthew 15:31)
  • Praise be to the Lord, the God of Israel, because he has come and has redeemed his people.  69 He has raised up a horn of salvation for us in the house of his servant David  70 (as he said through his holy prophets of long ago),  71 salvation from our enemies and from the hand of all who hate us–  72 to show mercy to our fathers and to remember his holy covenant,  73 the oath he swore to our father Abraham (NIV Luke 1:68-73)

c)    YHVH Adon kol-haerets – “LORD Lord of All the Earth”[8]

This is how you will know that the living God (Hb. El Chay) is among you 11 See, the ark of the covenant of the Lord of all the earth (Hb. Adon kol-haerets) will go into the Jordan ahead of you 13 And as soon as the priests who carry the ark of the LORD– the Lord of all the earth (Hb. YHVH Adon kol-haerets)— set foot in the Jordan, its waters flowing downstream will be cut off and stand up in a heap.” (NIV Joshua 3:10-13)

The mountains melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth (Hb. Adon kol-haerets).  6 The heavens declare His righteousness, and all the peoples have seen His glory 8 Zion heard this and was glad, and the daughters of Judah have rejoiced because of Your judgments, O LORD.  9 For You are the LORD Most High (Hb. YHVH Elyon) over all the earth; You are exalted far above all gods. (NASB Psalm 97:5-9)

Rise and thresh, O Daughter of Zion, for I will give you horns of iron; I will give you hoofs of bronze and you will break to pieces many nations. You will devote their ill-gotten gains to the LORD, their wealth to the Lord of all the earth (Hb. Adon kol-haerets).  5:1 Marshal your troops, O city of troops, for a siege is laid against us. They will strike Israel’s ruler on the cheek with a rod.  2 But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. (NIV Micah 4:13-5:2)

Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband, says the LORD (cf. Gal. 4) 5 For your Maker is your husband– the LORD Almighty (Hb. YHVH Tsabaot) is his name– the Holy One of Israel is your Redeemer; he is called the God of all the earth (Hb. Elohei kol-haerets) 11 O afflicted city, lashed by storms and not comforted, I will build you with stones of turquoise, your foundations with sapphires.  12 I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones. (cf. Rev. 21:2-21) (NIV Isaiah 54:1-12)

Again I asked him, “What are these two olive branches beside the two gold pipes that pour out golden oil?”  14 So he said, “These are the two who are anointed to serve the Lord of all the earth (Hb. Adon kol-haerets).” (cf. Rev. 11:4) (NIV Zechariah 4:12-14)

  • The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands 26 He made from one man every nation of mankind to live on all the face of the earth 30 God is now declaring to men that all people everywhere should repent,  31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed (NASB Acts 17:24-31)
  • But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify (cf. Is. 45:24f; 54:17; 61:10; Jer. 23:6; 33:16; Dan. 9:24; etc.).  22 This righteousness from God comes through faith in Jesus Christ to all who believe (cf. Jew and Gentile, v.9). There is no difference,  23 for all have sinned and fall short of the glory of God 29 Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,  30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. (NIV Romans 3:22-30)

4.    God is proven as Almighty, Supreme, Lord, Mighty, Faithful, Shepherd, Savior, Healer, etc. in the context of fulfilling his covenants as the God of Abraham, Israel, David, Jesus, and the nations.  In this way, God’s nature could be spoken of as “Israelocentric”, as the nature of redemptive history and the Day of the Lord are “Israelocentric”.

[1] “Unfortunately, to many the names God or Lord convey little more than designations of a supreme being. It says little to them about God’s character, His ways, and what God means to each of us as human beings. But in Scripture, the names of God are like miniature portraits and promises. In Scripture, a person’s name identified them and stood for something specific. This is especially true of God. Naming carried special significance. It was a sign of authority and power. This is evident in the fact that God revealed His names to His people rather than allowing them to choose their names for Him… Consequently, from this we can conclude that such phrases as “the name of the LORD” or “the name of God” refer to God’s whole character. It was a summary statement embodying the entire person of God.” (J. Hampton Keathley, III, “The Names of God,”; available from

[2] Though there may be a general reference to “the name of the Lord”, it is assumed in context of the rest of Scripture (cf. Gen. 4:26; 12:8; 13:4; 16:13; 21:33; 26:25; Exod. 20:7; 34:5; Lev. 24:16; Deut. 5:11; 18:5, 7, 22; 21:5; 28:10; 32:3; Jos. 9:9; 1 Sam. 17:45; 20:42; 2 Sam. 6:2, 18; 1 Ki. 3:2; 5:3, 5; 8:17, 20; 10:1; 18:24, 32; 22:16; 2 Ki. 2:24; 5:11; 1 Chr. 13:6; 16:2; 21:19; 22:7, 19; 2 Chr. 2:1, 4; 6:7, 10; 18:15; 33:18; Job 1:21; Ps. 7:17; 20:7; 102:15, 21; 113:1ff; 116:4, 13, 17; 118:10ff, 26; 122:4; 124:8; 129:8; 135:1; 148:5, 13; Prov. 18:10; Isa. 18:7; 24:15; 30:27; 48:1; 50:10; 56:6; 59:19; 60:9; Jer. 11:21; 26:9, 16, 20; 44:16; Joel 2:26, 32; Amos 6:10; Mic. 4:5; 5:4; Zeph. 3:9, 12; Zech. 13:3; Matt. 21:9; 23:39; Mk. 11:9; Lk. 13:35; 19:38; Jn. 12:13; Acts 2:21; 8:16; 9:28; 19:5, 13, 17; 21:13; Rom. 10:13; 1 Co. 5:4; 6:11; Col. 3:17; 2 Tim. 2:19; Jas. 5:10, 14).

[3] Other infrequent YHVH names include: YHVH Shalom (“Lord-Peace”, Jdg. 6:24), YHVH Yireh (“Lord-Provide”, Gen. 22:14), YHVH Nissi (“Lord-Banner/Miracle”, Ex. 17:15), YHVH Shammah (“Lord-There”, Ez. 48:35), YHVH Tsidkenu (“Lord-Righteousness”, Jer. 23:6; 33:16), and YHVH Maccaddeshcem (“Lord-Sanctifier”, Ex. 31:13; Lev. 20:8).

[4] Other infrequent Elohim derivatives include: El Emeth (“True God”, 2 Chr. 15:3; Jer. 10:10), El Gibbor (“Mighty God”, Is. 9:6, Deut. 10:17), El Kedem (“Eternal God”, Deut. 33:27), El Deot (“Knowing God”, 1 Sam. 2:3), El Rachum (“Compassionate God”, Deut. 4:31), El Roi (“Seeing God”, Gen. 16:13), El Chasdi (“Faithful God”, Ps. 59:17), El Tsaddik (“Righteous God”, Is. 45:21), Immanu-el (“With-us God”, Is. 7:14).

[5] Note the initial declaration of the nature of God in the Westminster Confession (1647): “There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible…” (Westminster Confession, “Of God, and of the Holy Trinity,” Chapter 2; available at

[6] Cf. Gen. 24:12, 27; 26:24; 28:13; 31:29, 42, 53; 32:9; 43:23; 46:3; 49:25; 50:17; Ex. 3:6, 15f; 4:5; 1 Ki. 18:36; 1 Chr. 28:9; 29:18; 2 Chr. 30:6; Ps. 47:9; Mt. 22:32; Mk. 12:26; Lk. 20:37; Acts 3:13; 7:32.

Likewise, note the repetition of the phrase “God of our/their/your fathers” (Ex. 3:13, 15f; 4:5; Deut. 1:11, 21; 4:1; 6:3; 12:1; 26:7; 27:3; 29:25; Jos. 18:3; Jdg. 2:12; 1 Chr. 5:25; 12:17; 29:20; 2 Chr. 7:22; 11:16; 13:12ff; 14:4; 15:12; 19:4; 20:6, 33; 24:18, 24; 28:6ff; 29:5; 30:7, 22; 34:32f; 36:15; Ezr. 7:27; 8:28; 10:11; Acts 3:13; 5:30; 7:32; 22:14; 24:14.)

[7] Cf. Exod. 5:1; 24:10; 32:27; 34:23; Num. 16:9; Jos. 7:13, 19f; 8:30; 9:18f; 10:40, 42; 13:14, 33; 14:14; 22:16, 24; 24:2, 23; Jdg. 4:6; 5:3, 5; 6:8; 11:21, 23; 21:3; Ruth 2:12; 1 Sam. 1:17; 2:30; 5:7f, 10f; 6:3, 5; 10:18; 14:41; 20:12; 23:10f; 25:32, 34; 2 Sam. 7:27; 12:7; 23:3; 1 Ki. 1:30, 48; 8:15, 17, 20, 23, 25f; 11:9, 31; 14:7, 13; 15:30; 16:13, 26, 33; 17:1, 14; 22:53; 2 Ki. 9:6; 10:31; 14:25; 18:5; 19:15, 20; 21:12; 22:15, 18; 1 Chr. 4:10; 5:26; 15:12, 14; 16:4, 36; 17:24; 22:6; 23:25; 24:19; 28:4; 29:10; 2 Chr. 2:12; 6:4, 7, 10, 14, 16f; 11:16; 13:5; 15:4, 13; 20:19; 29:7, 10; 30:1, 5; 32:17; 33:16, 18; 34:23, 26; 36:13; Ezr. 1:3; 3:2; 4:1, 3; 5:1; 6:14, 21f; 7:6, 15; 8:35; 9:4, 15; Ps. 41:13; 59:5; 68:8, 35; 69:6; 72:18; 106:48; Isa. 17:6; 21:10, 17; 24:15; 29:23; 37:16, 21; 41:17; 45:3, 15; 48:1f; 52:12; Jer. 7:3, 21; 9:15; 11:3; 13:12; 16:9; 19:3, 15; 21:4; 23:2; 24:5; 25:15, 27; 27:4, 21; 28:2, 14; 29:4, 8, 21, 25; 30:2; 31:23; 32:14f, 36; 33:4; 34:2, 13; 35:13, 17ff; 37:7; 38:17; 39:16; 42:9, 15, 18; 43:10; 44:2, 7, 11, 25; 45:2; 46:25; 48:1; 50:18; 51:33; Ezek. 8:4; 9:3; 10:19f; 11:22; 43:2; 44:2; Zeph. 2:9; Mal. 2:16; Matt. 15:31; Lk. 1:68.

[8] Cf. Jos. 3:11, 13; Ps. 97:5; Is. 54:5; Mic. 4:13; Zech. 4:14; 6:5.

John (117 Posts)

John lives in Columbia, SC with his wife, Lydia, and four children. He travels and teaches on the Cross, the return of Jesus, and the Great Commission.

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