Galatians 4 Shows That Isaiah 66 Is Not About Modern Israel


I grew up in a church where Christian Zionism and dispensationalist theology was (and still is) taught. In that setting, and in others, I was repeatedly taught that Bible prophecy was fulfilled when Israel became a nation in 1948. Furthermore, I was told, this event “restarted God’s prophetic time clock.” Two passages of Scripture allegedly foretold that event, Isaiah 66:7-9 and Matthew 24:32-33. In neither case does this ring true, and both passages carry an entirely different message.

Isaiah 66:5-13

Many believe that Isaiah was looking ahead about 2700 years to the political events of 1948 when he wrote the final portion of his book. They often point to verses 7-9 in particular, and insist that Isaiah foresaw the birth of national Israel “in one day.” Before looking at what this passage says, let’s consider Isaiah’s patterns and themes in the final eight chapters of his book:

  • Isaiah 59 concludes with a Messianic prophecy (“The Redeemer will come to Zion, and to those who turn from transgression in Jacob…”). This prophecy, quoted in Romans 11:26-27, foretold Christ’s work on the cross as a sacrifice for sin.
  • Isaiah 60 is filled with prophetic decrees of the coming new covenant age (this present age), when the nations come to the light of the gospel.
  • Isaiah 61 contains a prophecy about the Lord’s anointed One and the good news, healing, and liberty He would bring; Jesus said this was fulfilled during His earthly ministry (see Luke 4:18-19).
  • Isaiah 65 speaks of new heavens and a new earth, in which sin, death, childbearing, and labor would continue (this makes sense if his prophecy is viewed as the establishment of the new covenant age rather than an overhaul of this planet and the galaxy). Our study on Matthew 24:35 discusses more fully the view that the Bible sometimes uses covenant language when speaking of “the heavens and the earth.”
  • From these and other examples in the final chapters of Isaiah, we see that Isaiah looks repeatedly to what we know were first century events. Let’s look now at Isaiah 66:5-13.

5 Hear the word of the Lord, You who tremble at His word: “Your brethren who hated you, who cast you out for My name’s sake, said, ‘Let the Lord be glorified, that we may see your joy.’ But they shall be ashamed.”  6 The sound of noise from the city! A voice from the temple! The voice of the Lord, who fully repays His enemies!  7 “Before she was in labor, she gave birth; before her pain came, she delivered a male child.  8 Who has heard such a thing? Who has seen such things? Shall the earth be made to give birth in one day? Or shall a nation be born at once? For as soon as Zion was in labor, she gave birth to her children.  9 Shall I bring to the time of birth, and not cause delivery?” says the Lord. “Shall I who cause delivery shut up the womb?” says your God.  10 “Rejoice with Jerusalem, and be glad with her, all you who love her; rejoice for joy with her, all you who mourn for her;  11 that you may feed and be satisfied with the consolation of her bosom, that you may drink deeply and be delighted with the abundance of her glory.”  12 For thus says the Lord: “Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. Then you shall feed; on her sides shall you be carried, and be dandled on her knees.  13 As one whom his mother comforts, so I will comfort you; And you shall be comforted in Jerusalem.

Verse 5: This is clearly the Lord’s comfort for those who would be persecuted, hated, and cast out for His sake. Albert Barnes (1834), John Gill (1763), and Matthew Henry (1710) all taught that Isaiah was referring to the first century when Jesus, the apostles, and the early church preached the gospel and were opposed by the religious leaders of Israel.

Verse 6: Noise and a voice are heard from the city and the temple, and the voice is the Lord’s as He repays His enemies. Who are His enemies here? The text doesn’t say, at least not explicitly. However, if verse 5 is about the religious (temple) authorities persecuting the followers of Christ, then they are the enemies being repaid here at the time of the temple’s downfall; and Matthew 23 and I Thessalonians 1 also foretell this event:

Woe to you, scribes and Pharisees, hypocrites! …you are sons of those who murdered the prophets… I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth… all these things will come upon this generation” (Matthew 23:29-36).

For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost” (I Thessalonians 2:14-16).

Verses 7-8: Isaiah sees a woman, identified as Zion (verse 8), in labor. She delivers “a male child” (verse 7) and gives birth to “children” (verse 8). A nation is born “in one day” and “at once” (verse 8). Matthew Poole (1683) and John Gill (1763) are among those who taught that Isaiah foretold what would happen on the day of Pentecost, when 3000 Jews heard Peter preach the gospel and believed (Acts 2:41).

Verses 9-11: For those who love Jerusalem, this birthing is cause for rejoicing (verse 10). They are invited to “feed and be satisfied with the consolation of her bosom” and to “drink deeply and be delighted with the abundance of her glory”  (verse 11).

Verses 12-13: This woman is given “peace like a river,” and she is filled with “the glory of the Gentiles” (verse 12). [Interestingly, those who insist that this is a prophecy of Israel becoming a nation in 1948 are often fixated on the goal of “a Jewish state,” and sound as if they would be happy to see each and every non-Jew exiled from Israel. The Jerusalem Isaiah saw would be marked by the glory of Gentiles – of Gentiles finding salvation in Christ.] Those who feed from this woman would be carried on her sides and dandled on her knees. God would comfort them in Jerusalem as one is comforted by his own mother.

Where else does Scripture depict Jerusalem as the mother of God’s people? And which Jerusalem is that, the earthly one or the heavenly one?

For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— but the Jerusalem ABOVE is free, which is THE MOTHER OF US ALL” (Galatians 4:24-26; see verses 21-31 for a fuller context).

In the next verse Paul quotes from Isaiah 54:1, a passage which is parallel to Isaiah 66:

For it is written, ‘Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor. For the children of the desolate one will be more than those of the one who has a husband’ (Galatians 4:27).

Observe how Paul goes on to interpret Isaiah 54:1.

Now you, brothers, like Isaac, are children of promise. But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. But what does the Scripture say? ‘Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.’ So, brothers, we are not children of the slave but of the free woman” (Galatians 4:27-31).

Isaiah 66:8 is parallel to Isaiah 54:1, and it ought to be seen in the same way that Paul made application of Isaiah 54:1 in Galatians 4. Isaiah foresaw the birthing and the breaking forth of the heavenly Jerusalem (66:8-10), even as earthly Jerusalem met her demise (66:6). Ironically, Isaiah 66 does not speak of the restoration of earthly Jerusalem into the hands of mostly unbelieving Jews in 1948. Rather, it mirrors the taking away of the earthly kingdom from unfaithful Israel (in 70 AD), and the giving of the heavenly kingdom to God’s holy nation, the Church, just as Jesus predicted (Matthew 21:43-44; cf. Daniel 7:18, 22, 27). It speaks of the establishment of the new Jerusalem for the bride of Christ, and the dissolving of the old covenant in favor of the new covenant (which was established at the cross). This is the point of both Isaiah and Paul.

Matthew 24:32-33

Matthew 24:32-33 reads this way: “Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So you also, when you see all these things, know that He is near—at the doors!” In part 4 of our series on the Olivet Discourse, we noted that dispensationalists are fond of saying that the fig tree represents Israel, and that when Israel became a nation in 1948, the world’s final generation was unveiled. We also noted at least four problems with this view:

[1] When Paul speaks of Israel in his epistle to the Romans (11:17, 24), he uses the illustration of an olive tree, not a fig tree.

[2] In Luke’s account, Jesus speaks of not only the fig tree, but “all the trees” (See Luke 21:29-31).

[3] Jesus does speak of a fig tree elsewhere in Matthew, but observe closely what He says about it: “In the morning, as He was returning to the city, He became hungry. And seeing a fig tree by the wayside, He went to it and found nothing on it but leaves. And He said to it, ‘May no fruit ever come from you again!’” (Matthew 21:18-19). In light of what Jesus said to that fig tree, one ought to think twice about what it means if national Israel is represented by the fig tree.

[4] In Matthew 24:34 Jesus says, “Assuredly, I say to you, this generation will by no means pass away till all these things take place.” This certainly included the branches of the fig tree, so to speak, bringing forth leaves. James saw the signs and declared, “Establish your hearts, for the coming of the Lord is at hand… Behold, the Judge is standing at the door!” (James 5:8-9; compare with Matt. 24:33).

Modern Israel is not in view in either of these passages which are so often cited as predicting the events of the mid-20th century. Some of those who thunder the loudest against what they call “replacement theology” have attempted to take Isaiah’s prophecy about the birth of the new covenant church, and make it about the (re-)birth of national Israel instead. Scripture interprets Scripture to demonstrate that, while God cast out earthly Jerusalem, He chose new Jerusalem to be the nurturing mother of the church. 

Why I Stand With Israel


I believe that all Christians should stand with Israel. The very name “Christian” is undermined when we fail to do this, and standing with Israel is central to our faith.

Going further, I believe that all Christians should be united for Israel.

Proposal: The Israel that is beloved in the eyes of God, and which has significance for His people, is not a political nation in the Middle East. First and foremost, Israel is Jesus. Secondly, Israel is the church (the body of Christ), because we abide in Jesus and He abides in us. He extends this name, this status, and this reality to His followers.

Basis: Matthew, Luke, and John are among the New Testament authors who demonstrate that what was said of ancient Israel in the Old Testament is now said of Jesus, our Savior. Isaiah, at least once, made the same connection.

Testimonies of Isaiah and Matthew

 In Exodus 4:22, God instructs Moses to say to Pharaoh, “Thus says the Lord, ‘Israel is My firstborn son, and I say to you, “Let My son go that he may serve Me.”’” In Hosea 11:1-2 we read, “When Israel was a child, I loved him, and out of Egypt I called My son. The more they were called, the more they went away; they kept sacrificing to the Baals and burning offerings to idols.” Who is Israel here? Clearly it’s that ancient nation that was established after Moses led the Israelites out of Egypt.

Yet look at how this verse is applied in Matthew 2:14-15, according to Matthew’s commentary here. An angel warns Joseph, the father of Jesus, to flee to Egypt with his family, because Herod was going to seek to destroy Jesus: “And he [Joseph] rose and took the child [Jesus] and His mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, ‘Out of Egypt I called My son.’”

Only 40 verses into the New Testament, we see that what was said of the nation of Israel in the Old Testament is now said of Jesus. By strong implication, Matthew communicates that Jesus is true Israel. Matthew does this to prove to his mainly Jewish audience that Jesus is the Lord’s servant spoken of throughout the Old Testament. In the book of Isaiah, we see quite a number of times when God describes the nation of Israel as “My servant” (e.g. Isaiah 41:8-10, 44:1-3).

But you, Israel, are My servantJacob whom I have chosen, the descendants of Abraham My friend. You whom I have taken from the ends of the earth, and called from its farthest regions, and said to you, You are My servantI have chosen you and have not cast you away: Fear not, for I am with you; Be not dismayed, for I am your God. I will strengthen you, yes, I will help you, I will uphold you with My righteous right hand” (Isaiah 41:8-10).

Yet hear now, O Jacob My servant, and Israel whom I have chosenThus says the Lord who made you and formed you from the womb, who will help you: ‘Fear not, O Jacob My servantAnd you, Jeshurun, whom I have chosen. For I will pour water on him who is thirsty, and floods on the dry ground; I will pour My Spirit on your descendants, and My blessing on your offspring” (Isaiah 44:1-3).

Isaiah, speaking as a prophet on behalf of God, also repeatedly describes the coming Messiah as “My servant.” Matthew refers to these prophecies several times in his book, and we will look at a couple of those instances in just a moment. First, though, let’s examine an instance where Isaiah referred to God’s servant as “Israel,” when He was clearly describing Jesus:

And He said to me, You are My servant, O Israel, in whom I will be glorified.’ Then I said, ‘I have labored in vain, I have spent my strength for nothing and in vain; Yet surely my just reward is with the Lord, and my work with my God.’ And now the Lord says, Who formed Me from the womb to be His Servant, to bring Jacob back to Him, so that Israel is gathered to Him (For I shall be glorious in the eyes of the Lord, and My God shall be My strength), indeed He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth’” (Isaiah 49:3-6).

Albert Barnes (1834), Adam Clarke (1831), John Gill (1746), The Geneva Study Bible (1599), Jamieson/Faussett/Brown (1882), Matthew Henry (1708), The Pulpit Commentary (1880’s), and John Wesley (1754) all stand in agreement that Isaiah was speaking here of Jesus, and that Isaiah referred to Jesus as “Israel.” See their commentaries on verse 3, verse 4, verse 5, and verse 6.

Coming back to Matthew, we see in chapter 8 that Jesus heals Peter’s mother-in-law of a fever, and that same evening He heals many other sick people and casts out many demons. Matthew says this fulfilled Isaiah’s prophecy of a wise servant (Isaiah 52:13) who would sprinkle (or startle) many nations (52:15), suffer and be rejected (53:3), and carry our griefs and sorrows (53:4):

Behold, My Servant shall deal prudently; He shall be exalted and extolled and be very high.  Just as many were astonished at you, so His visage was marred more than any man, and His form more than the sons of men; So shall He sprinkle many nations. Kings shall shut their mouths at Him; For what had not been told them they shall see, and what they had not heard they shall consider” (Isaiah 52:13-15). He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; Yet we esteemed Him stricken, smitten by God, and afflicted” (Isaiah 53:3-4).

Now when Jesus had come into Peter’s house, He saw his wife’s mother lying sick with a fever. So He touched her hand, and the fever left her. And she arose and served them. When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘He Himself took our infirmities and bore our sicknesses‘” (Matthew 8:14-17).

In Matthew 12:15-21 we see Jesus withdrawing from a synagogue after He heals a man there with a withered hand. He heals others who followed Him, but tells them not to make Him known. Matthew says this fulfilled what was prophesied in Isaiah 42:1-3, where Isaiah described God’s chosen servant as delighting His soul, having His Spirit, and bringing justice to the nations:

But when Jesus knew it, He withdrew from there. And great multitudes followed Him, and He healed them all. Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased! I will put My Spirit upon Him, and He will declare justice to the Gentiles. He will not quarrel nor cry out, nor will anyone hear His voice in the streets. A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; And in His name Gentiles will trust‘” (Matthew 12:15-21; quote of Isaiah 42:1-3).

Luke’s Testimony

Luke follows the same pattern as Matthew. He speaks of the nation Israel as God’s servant (Luke 1:54), speaks of David in the same way (Luke 1:69), and then records Peter speaking of Jesus as God’s servant (Acts 3:13, 26):

He has helped His servant Israel, in remembrance of His mercy, as He spoke to our fathers, to Abraham and to his seed forever” (Luke 1:54-55).

And [God} has raised up a horn of salvation for us in the house of His servant David, as He spoke by the mouth of His holy prophets” (Luke 1:69-70).

The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go… To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities” (Acts 3:13, 26).

In Acts 8:26-39, Luke records the story of Philip meeting the Ethiopian eunuch on the road out of Jerusalem. Philip finds him reading the prophecy of Isaiah 53:7-8 about God’s servant who would be led like a lamb to the slaughter and have His life taken away. Philip confirms to him that this servant is Jesus.

John’s Testimony

About a week ago, PJ Miller at Sola Dei Gloria posted an article titled, “Jesus Came to Fulfill What Israel Failed to Achieve.” At the beginning of her post, she pointed out several Scriptures from the Old Testament where Israel was referred to as God’s “vine” or “vineyard”:

You transplanted a vine from Egypt; you drove out the nations and planted it. You cleared the ground for it, and it took root and filled the land” (Psalm 80: 8-9).

“’Now you dwellers in Jerusalem and people of Judah, judge between Me and My vineyard. What more could have been done for My vineyard than I have done for it? When I looked for good grapes, why did it yield only bad? Now I will tell you what I am going to do to My vineyard; I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it.’  The vineyard of the Lord Almighty is the nation of Israel, and the people of Judah are the vines He delighted in” (Isaiah 5:3-7).

I planted you as a choice vine, from the purest stock. How then did you turn degenerate and become a wild vine?” (Jeremiah 2:21).

Then when Jesus came, He declared that He is the true vine:

I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned” (John 15:1-6).

What the nation of Israel was, Jesus is, and He will never become degenerate or bear bad fruit.

Isaiah also speaks of “a light to the Gentiles” and “a light to the nations,” and John reveals that Jesus is “the true light” and “the light of the world”:

I, the Lord, have called You in righteousness, and will hold Your hand; I will keep You and give You as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house” (Isaiah 42:6-7).

“Indeed He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth’” (Isaiah 49:3-6).

Arise, shine; For your light has come! And the glory of the Lord is risen upon you. For behold, the darkness shall cover the earth, and deep darkness the people; But the Lord will arise over you, and His glory will be seen upon you. The Gentiles shall come to your light, and kings to the brightness of your rising” (Isaiah 60:1-3).

There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light which gives light to every man coming into the world“” (John 1: 6-9).

When Jesus spoke again to the people, He said, ‘I am the Light of the World. Whoever follows Me will never walk in darkness but have the light of life.’” (John 8:12)

This is a somewhat different case, as even leaders in the Christian Zionism movement often identify at least Isaiah 42:6 and Isaiah 49:6 as Messianic prophecies about Jesus. For example, David Parsons, the Media Director for International Christian Embassy Jerusalem (ICEJ), acknowledges that “Isaiah is speaking about a person of “light” – undoubtedly the promised Messiah.” Yet he goes on to say that “Israel has carried this magnificent light for generations.”

Wikipedia notes that various Jewish Rabbis during the 19th and 20th centuries began to revive the idea that the Jewish people are “a light unto the nations.” Then David Ben-Gurion, Israel’s primary founder and first Prime Minister, spoke of Israel as “a light unto the nations,” as did Benjamin Netanyahu in a 2010 speech at the Herzliya Conference, “Israel’s center stage for the articulation of national policy by its most prominent leaders.”

Daniel C. Juster, a pastor of 27 years, the co-founder of Messianic Jewish Biblical Institute, and the founding president of the (mainly US-based) Union of Messianic Jewish Congregation, authored a book in 2007 titled “The Irrevocable Calling: Israel’s Role As A Light to the Nations.” Juster says this in his own review of the book:

“It is written to answer a question. The Book of Romans tells us that the ‘gifts and call of God (to Israel) are irrevocable.’ However, few seem to know what this is. This book seeks to answer that question in terms of the priestly and intercessory role of the Jewish people and their inheritance of important specific promises such as their inheritance of the Land of Israel.”

It’s one thing when non-Christian, secular government leaders look to a political nation to be a light to the world rather than Jesus, but another matter when Christians do the same.

Similarities Between the Nation of Israel and True Israel, Jesus

The end of PJ Miller’s recent post also featured a list of similarities between ancient Israel and Jesus:

  • In the Old Testament, a young man named Joseph had dreams and went into Egypt to preserve his family alive (Genesis 45:5). In the New Testament we find another Joseph, who likewise had dreams and then went to Egypt to preserve his family (Matthew 2:13).
  • When the young nation of Israel came out of Egypt, God called that nation “my son” in Exodus 4:22. When the baby Jesus came out of Egypt, God said, “Out of Egypt have I called my son.” Matthew 2:15.
  • When Israel left Egypt, the people went through the Red Sea. The apostle Paul says they were “baptized unto Moses … in the sea.” 1 Corinthians 10:2. Jesus was also baptized “to fulfill all righteousness,” and immediately afterward God proclaimed Him, “My beloved Son” (Matthew 3:15-17).
  • After the Israelites went through the Red Sea, they spent 40 years in the wilderness. Immediately after His baptism, Jesus was “led up of the Spirit into the wilderness” for 40 days (Matthew 4:1, 2).
  • At the end of their 40-year wilderness wandering, Moses wrote the book of Deuteronomy. At the end of Jesus’ 40 days in the wilderness, He resisted Satan’s temptations by quoting three Scriptures-all from Deuteronomy.
  • In Psalm 80:8, God calls Israel a “vine” that He brought “out of Egypt.” Yet Jesus later declared, “I am the true vine.” John 15:1.
  • In the Old Testament, the name “Israel” first applied to one man, to Jacob. It represented Jacob’s spiritual victory over sin. Even so, in the beginning of the New Testament we discover that Jesus Christ is the new Israel who came “out of Egypt.” He is the one victorious Man who overcame all sin – A New Nation

Conclusion

At the time of Jesus’ death and resurrection, God had His perfect, new, spiritual and eternal Israel in His Son, Jesus; and the imperfect, old, natural, generally unfaithful, and temporary nation of Israel was marked for judgment, though God did save a remnant out of that nation. Nearly 40 years later judgment came, and it passed away in the sight of man. The majority of that nation was cut off from God’s people for their rejection of Jesus, true Israel, (Acts 3:22-23). The shadow (OT Israel) gave way to the sustenance and the fulfillment (Jesus). Israel didn’t cease. It just continued in Jesus. The fulfillment is here. The shadow doesn’t need to come back.

Because Jesus is the Israel of God, those who belong to Him are one with Him, and through Him we are also the Israel of God, as Galatians 6:16 says:

But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation. And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God” (Galatians 6:14-16).

(See this article for an excellent explanation of why Galatians 6:16 uses the phrase “the Israel of God” to refer to the Church.)

What about the promises made to Israel in the Old Testament? Are they reserved for national Israel, as many claim, to be fulfilled only or primarily among ethnic Jews and/or national Israel? The apostle Paul, in Galatians 3, is clear. Jesus is singularly the recipient of all of God’s promises (verse 16), and He extends those promises to His followers (verse 29), who are all one in Him regardless of ethnicity, gender, etc. (verse 28):

Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to your offspring,’ who is Christ… There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Galatians 3:16, 28-29).

Does Paul leave any room for those who are outside of Christ to be heirs of the promises? No, he doesn’t, not even for unbelieving Jews. Nor did Jesus (see, for example, John 8:31-47). We are collectively Abraham’s offspring only because Jesus is singularly Abraham’s offspring, and He makes us one with Him. As Paul says in II Corinthians 1:20, all of God’s promises are “yes” and “amen” in Jesus. What are they outside of Jesus? Meaningless and void.

I stand with Israel because He is my Savior, Lord, and Redeemer.