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Starting From Joel 2: 27 - Christ In the Midst of Israel

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Starting From Joel 2: 27 - Christ In the Midst of Israel

"And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. 16. But their eyes were holden that they should not know him.
17. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18.And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass therein these days?.........And their eyes were opened, and they knew him; and he vanished out of their sight. 32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?" Luke 24: 15-17, 31-32

They had seen the risen Christ for a moment and knew him.

"And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed. 28. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" Joel 2: 27-28

Peter in Acts 2: 16-17 says the outpouring of the Holy Spirit at Pentecose was a fulfillment of Joel 2: 28-32.

Peter did not include Joel 2: 27 in his quote.

Yet at Pentecost the risen Christ was in Spirit at Pentecost. And the risen Christ can again be in Spirit with his people Israel.

"And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:" Ephesians 2: 6

"Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:" Ephesians 1: 26-27

"And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads." Revelation 14: 1

But - John Darby, the father of the theology called
dispensationalism, said that the
"Church has sought to settle itself here, but it has no place on the
earth... [Though] making a most constructive parenthesis, it forms no
part of the regular order of God's earthly plans, but is merely an
interruption of them to give a fuller character and meaning to

John. N. Darby, 'The Character of Office in The Present Dispensation'
Collected Writings., Eccl. I, Vol. I, p. 94.

"Them" are all physical Israel. The church, for Darby exists to "give
fuller character and meaning to all physical Israel." Darby, known as
the Father of dispensationalism, thought that the purpose of the
Christian church, the ekklesia as a meeting, assembly or congregation
of Israel reborn in Christ, the Israel of God, made into The Body of
Christ like the Catholic capital C Church, was to honor all physical
Israel, which is the multitude of Old Covenant Israel.

Charles C. Ryrie (born 1925) says: "basic promise of Dispensationalism
is two purposes of God expressed in the formation of two peoples who maintain their distinction
throughout eternity." Charles C. Ryrie, Dispensationalism Today, 1966,

J. Dwight Pentecost is another dispensationalist theologian who in his
book Things To Come ( 1965) says "The church and Israel are two
distinct groups with whom God has a divine plan. The church is a
mystery, unrevealed in the Old Testament. This mystery program must be
completed before God can resume His program with Israel and bring it
to completion. These considerations all arise from
a literal method of interpretation." (page 193, J. Dwight Pentecost,
Things To Come, Zondervan, 1965)....Romans 11: 26 - all Israel shall be saved - is a huge cornerstone of dispensationalist doctrine.

Romans 11: 1-5 explains that a remnant of Old Covenant Israel accepted Christ and those in unbelief were cut off (Romans 11: 17-21), with the implication being that this remnant fulfilled the mission of Matthew 15: 24, to redeem the lost sheep of the house of Israel. Paul in Romans 11: 5 states the principle that God uses a remnant to begin his people again as he did before. Therefore, when Paul says in Romans 11: 26 "And so all Israel shall be saved..." he cannot mean that all Old Covenant Israel as the multitude of that house are to be saved as a multitude. He means that all those who are saved, are of the elect, are Israel reborn in Christ, and so all Israel shall be saved. In Romans 11: 26 Paul brings in the fulfillment also of Hosea 2: 23, that a people who were not the people of God will become the people of God.

Paul in Galatians 1: 13-14 talks about, in the past, his being a part of and very zealous for the Jew's religion, which was then the religion of the Pharisees based on the Talmud and later, after the First century, led by the Rabbis and based on the written Talmud and the Kabbalah.

In the First Century the multitude of Old Covenant Israel followed the religion of the Pharisees, and so those who were cut off as shown in Romans 11 would be of the religion of the Pharisees.

The religion of the Pharisees, following the Babylonian Talmud, is the Israel which Paul in Romans 9:8, distinguishes from that Israel which is the children of the promise who are counted as the seed. By seed he means the spiritual seed of Abraham (Galatians 3: 28-29), which is also the seed of God.

Those who follow John Darby, Charles C. Ryrie and J. Dwight Pentecost are focused on the multitude, who in the First Century were part of the religion of the Pharisees and later of Talmudic Judaism from the written Talmud and Kaballah as being Israel. Those claiming to be of the bloodline from Abraham, by definition in dispensationalism are Israel, and there is no other Israel for dispensationalists.

So, for dispensationalism Joel 2: 27 - "And ye shall know that I am in the midst of Israel" - means that Jesus Christ is in the midst of Talmudic Judaism. Arguing back to Romans 11: 26 to say all of Old Covenant Israel, meaning Talmudic Judaism, is a prophecy saying all of them will be saved, is not only rejecting the principle of the remnant but is also dependent upon the literal "Hermeneutic," insisting that Paul cannot use Israel to mean any people other than Old Covenant Israel of the flesh. That Paul cannot use Israel in any sense other than as Old Covenant Israel of the flesh is contradicted by implication in texts of Paul and seen in an explicit statement in Romans 9: 6-8. Yet the compartmentalized "Hermeneutic" sometimes used by followers of John Darby and others would focus only on Romans 11: 8 where the word Israel does not appear, and come out with the argument that Paul does not say that the children of the flesh are Israel and does not say the children of the promise who are the seed are Israel. But this argument depends on ignoring Romans 11: 6, "For they are not all Israel, which are of Israel.

Again, with the principle of the remnant, the remnant and not the multitude of Christians are beginning to see that Joel 2: 27 "...I am in the midst of Israel" applies to all who are of the elect.
In the next to the last sentence above there is a typo. It says "But this argument depends on ignoring Romans 11: 6, "For they are not all Israel, which are of Israel." It should be Romans 9: 6, not Romans 11: 6

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