eph3Nine said:
LOL...OK. We arent, but if that is what you would like to kid yourself into believing, be my guest.
As A W Pink notes:
Having presented above a brief outline on the subject of the Divine promises, let us now examine a striking yet little-noticed expression, namely "the children of the promise" (Rom. 9:8). In the context the Apostle discusses God's casting of the Jews and calling of the Gentiles, which was a particularly sore point with the former. After describing the unique privileges enjoyed by Israel as a nation (verses 4 and 5), he points out
the difference there is between them and the antitypical "Israel of God" (verses 6-9), which he illustrates by the cases of Isaac and Jacob. Though the Jews had rejected the Gospel and had been cast off by God, it must not be supposed that His word had failed of accomplishment (verse 6), for not only had the prophecies concerning the Messiah been fulfilled, but the promise respecting Abraham's seed was being made good. But it was most important to apprehend aright what or
whom that "seed" comprised. "For they are not all Israel [spiritually speaking], who are of Israel [naturally]: neither, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called" (verses 6 and 7).
The Jews erroneously imagined (as modern Dispensationalists do) that the promises made to Abraham concerning his seed respected all of his descendants. Their boast was "we be Abraham's seed" (John 8:33), to which Christ replied, "If ye were Abraham's children ye would do the works of Abraham" (verse 39 and see Romans 4:12). God's rejection of Ishmael and Esau was decisive proof that the promises were not made to the natural descendants as such. The selection of Isaac and Jacob showed that the promise was restricted to an elect line. "The children of the flesh, these are not the children of God; but the children of the promise are counted [regarded] as the seed. For this is the word of promise. At this time will I come, and Sarah shall have a son (Rom. 9:8,9). The "children of God" and the "children of promise" are one and the same, whether they be Jews or Gentiles. As Isaac was born supernaturally, so are all of God's elect (John 1:13). As Isaac, on that account, was heir of the promised blessing, so are Christians (Gal. 4:29; 3:29). "Children of the promise" are identical with "the heirs of promise" (Heb. 6:17, and cf. Rom. 8:17).
God's promises are made to the
spiritual children of Abraham (Rom. 4:16; Gal 3:7), and none of them can possibly fail of accomplishment. "For
all the promises of God in Him [namely Christ] are yea, and in Him amen" (2 Cor. 1:20). They are deposited in Christ, and in Him they find their affirmation and certification, for He is the sum and substance of them. Inexpressibly blessed is that declaration to the humble-minded child of God -- yet a mystery hid from those who are wise in their own conceits. "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom. 8:32). The promises of God are numerous: relating to this life and also that which is to come. They concern our temporal wellbeing, as well as our spiritual, covering the needs of the body as well as those of the soul. Whatever be their character, not one of them can be made good unto us except in and through and by Him who lived and died for us. The promises which God has given to His people are absolutely sure and trustworthy, for they were made to them in Christ: they are infallibly certain for fulfillment, for they are accomplished through and by Him.
A blessed illustration, yea, exemplification, of what has just been pointed out above is found in Hebrews 8:8-13, and 10:15-17, where the Apostle quotes the promises given in Jeremiah 31:31-34. The Dispensationalists would object and say that those promises belong to the natural descendants of Abraham, and are not to us. But Hebrews 10:15 prefaces the citation of those promises by expressly affirming, "Whereof the Holy Spirit
is [not "was"] a witness
to us." Those promises extend to Gentile believers also, for they are the assurance of grace founded in Christ, and in Him believing Jews and Gentiles
are one (Gal. 3:26). Before the middle wall of partition was broken down, Gentiles were indeed "strangers unto the covenants of promise" (Eph. 2:12), but when that wall was removed, Gentile believers became "fellow-heirs, and of the same body, and
partakers of His promise in Christ by the gospel" (Eph. 3:6)! As Romans 11 expresses it, they partake of the root and fatness of the olive tree (verse 17)! Those promises in Jeremiah 31 are made not to the Jewish nation as such, but to "the Israel of God" (Gal 6:16), that is to the entire election of grace, and they are made infallibly good unto all of them at the moment of their regeneration by the Spirit.
In the clear light of other New Testament passages, it appears passing strange that anyone who is familiar with the same should deny that God has made this "new covenant" with those who are members of the mystical body of Christ. That Christians
are partakers of its blessings is plain in 1 Corinthians 11:25, where quotation is made of the Savior's words at the institution of His supper, saying, "This cup is the new testament [or "new covenant"] in My blood"; and again by 2 Corinthians 3:6, where the Apostle states that God "hath also made us able ministers of the new testament," or "covenant," for the same Greek word is used in those passages as in Hebrews 8:8, and 10:16, where it is translated "covenant." In the very first sermon preached after the new covenant was established, Peter said, "For the promise is unto you, and to your children, and to all that are
afar off" i.e. the Gentiles: Ephesians 2:13 -- qualified by "as many as the Lord our God shall call" (Acts 2:39). Furthermore, the terms of Jeremiah 31:33,34 are most certainly made good unto all believers
today: God is their covenant God (Heb. 13:20), His law is enshrined in their affections (Rom 7:22), they know Him as their God, their iniquities are forgiven.
The Holy Spirit's statement in 2 Corinthians 7:1, must, for all who bow to the authority of Holy Writ, settle the matter once and for all of the Christian's right to the Old Testament promises. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
Which promises? Why, those mentioned at the close of the preceding chapter. There we read, "And what agreement hath the temple of God with idols? for ye are the temple of the living God;
as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people" (6:16). And where had God said this? Why, as far back as Leviticus 26:12, "And I will walk among you, and will be your God, and ye shall be My people." That promise was made to the nation of Israel in the days of Moses! And again we read, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty" (2 Cor. 6:17, 18), which words are a manifest reference to Jeremiah 3 1:9, and Hosea 1:9,10. Now observe very particularly what the Holy Spirit says through Paul concerning those Old Testament promises. First, he says to the New Testament saints, "Having these promises." He declared that those ancient promises are
theirs: that they have a personal interest in them and title to them. That they were theirs not merely in hope, but in hand. Theirs to make full use of, to feed upon and enjoy, to delight in and give God thanks for the same. Since Christ Himself be ours,
all things are ours (1 Cor. 3:22,23). Oh, Christian reader, suffer no man, under pretense of "rightly dividing the word," to cut you off from, to rob you of any of "the exceeding great and precious promises" of your Father (2 Pet. 1:4). If
he is content to confine himself unto a few of the New Testament Epistles, let him do so -- that is his loss. But allow him not to confine
you to so narrow a compass. Second, we are hereby taught to use those promises as motives and incentives to the cultivation of personal piety, in the private work of mortification and the positive duty of practical sanctification.
From: http://www.fivesolas.com/applican.htm
