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God called “the Jew first” to Christianity but most (also most of the Gentile world) chose instead to reject it (Acts 13:46). Judaism had its proper place, people and purpose but since the time of Christ, it is unbelief to remain in it, for it does not “honor the Son just as honoring the Father.” And, “He who does not honor the Son does not honor the Father who sent Him” (John 5:23); and it puts one at a disadvantage to attempt to mix (Judeo-Christian) a system which has been “taken away” (Heb 10:9), with a system that is presently established—namely Christianity.

I believe once it is learned that the responsibility of retaining salvation lies within the same source of the One effecting it, there will be a clearer understanding concerning the prior and present dispensations and their purposes.



To the Church today, which would seem to be a corruption of Judaism and Christianity (1Cor 5:6; Gal 5:9 - NC), the question must be asked, and answered: What is Christianity?

In the first place, Judaism was a religion, a systematic trial of man; as Moses said, at the time of the giving of the Law, “God has come to prove you” (Exo 20:20). Christianity affirms this trial over, the sentence of the law given—“none righteous, no, not one”; the Cross, the judgment of the world more full still; “the carnal mind” as enmity against God. Christianity thus begins in the soul as a true repentance, an acceptance of God’s righteous judgment against us, the end of all hope of betterment for us, except in a new life and nature from God: we must be “born again.”

The characteristic of Judaism was an unrent veil: man at a distance from God, who dwelt in the thick darkness unapproachable, unknown. Christianity declares the veil rent in love and righteousness—rent by the Cross of Christ, and a way of access thus to God, revealed in the Lord Jesus. “By a new and living way, which He has consecrated for us, through the veil, that is to say, His flesh” (Heb 10:20).

Judaism, with its many constantly repeated offerings could not make the conscience perfect (Heb 9:9). The law was efficacious to condemn, but not to justify; and its forgiveness, needing again and again to be renewed, spoke only of the “forbearance of God” (Rom 2:4; 3:25), gave no place of assured rest (Mat 11:28 –NC) and acceptance (Eph 1:6 -NC) with Him. “Who, for fear of death, were all their lifetime subject to bondage” (Heb 2:15). In Christ, by one offering are “perfected forever those who are sanctified” (Heb 10:14); the worshiper once purged has no more conscience of sin (Heb 10:2); and “the righteousness of God justifies the ungodly, who believe in the Lord Jesus Christ” (Rom 4:5).

Judaism left, therefore, the people of God confounded with the world—necessarily, as giving no full assurance to any. No cry of “Abba, Father,” therefore, was known—no spirit of son-ship (which I believe answers to why Israel was always said to be the people of God and the children of Israel, but not the children of God - NC). Christianity separates its justified ones from the world, to which they no more belong and have been crucified to—and separates them to God (1Pet 3:15 – NC), to whom they belong and in whom they are. “For your life is hid with Christ in God” (Col 3:3).

Judaism, for worldly men, has a “worldly sanctuary” (Heb 9:1) and “carnal ordinances” (Heb 9:10)—things suited to act upon men in nature, in the flesh (the old man—NC). The worship of Christianity is heavenly, spiritual, in the intelligence of faith, and needing it; the worship of those brought nigh.

Judaism had its separate order of priests, who alone had to do with sacred things. Priest and people were distinct from one another; and while none could really “draw nigh” (possible only in Christ—NC) the former had an outward, official nearness which the latter had not. In Christianity, people and priests are one and the same (Rev 1:6; 5:10); there is real, not merely relative nearness to God (Jam 4:8).

In Judaism there was God’s house, but of necessity the house and the people were quite separate; in Christianity they are identified as the same; and this is the first way in which the Church was announced, i.e., as a building: “Upon this rock (faith-NC) I will build My Church.” Peter described it as a “building of living stones”—a spiritual house (1Pet 2:5), and Paul as the “temple of God” in which the Spirit of God dwells (1Cor 3:16).

- W F Grant

Spiritual Growth Devotional by MJS: None But The Hungry Heart
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