The definition, meaning, and operation of a will and testament first appear in Scripture, and their application in the temporal affairs of humankind is a continuation thereof. You're welcome to describe any fundamental way in which the two differ.
Then one would expect those promises to be present in God's New Will and Testament.
They are not.
The fact that you choose to deny that they are repeated in the New Testament does not mean they are not there. For it is not only the Old Testament that declares that Israel will eventually be restored. The New Testament also teaches this, both in the direct words of our Lord himself, and in the words of the Holy Spirit, given through the Apostles. We read, for instance, that Jesus said:
“37 Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’ ” (Matthew 23:37-39)
And:
“34 O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing! 35 See! Your house is left to you desolate; and assuredly, I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the Lord!’ ” (Luke 13:34-35)
We need to notice what was addressed here. These words were not addressed to the individuals standing around. Nor were they addressed to the priests that had rejected Him. Nor to the Pharisees and Sadducees. They were addressed, and specifically addressed, to a city, Jerusalem. Jesus said, “Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her!” (And in both passages, the wording of this sentence is identical.) The fact that Jesus accused Jerusalem of killing “the prophets” and of stoning “those who are sent to her,” Jesus was unquestionably addressing the city of Jerusalem in a multi-generational sense.
Why is this important? Because Jesus did not say that Jerusalem would see Him no more “unless” they said “Blessed is He who comes in the name of the Lord!” He said it would see Him no more “till” or “until” until it said this. The Greek word translated “till” in Matthew 23:39 is the same one translated “until” in Luke 13:35. This is the Greek word “heos” (word number 2193 in Strong’s Greek Dictionary.) In the KJV, this Greek word is translated “till” 39 times, “until” 25 times, “unto” 27 times, and “to” 16 times. This Greek word does not imply that the event referred to “might” happen. It implies that the event “will” eventually happen. This is not interpretation. It is the basic meaning of the Greek word used in these two scriptures. So Jesus was unquestionably saying that there was a time coming, in which this wicked and rebellious city would finally say, “Blessed is He who comes in the name of the Lord!” (And again, in this sentence as well, the wording of both of these passages is identical.)
So from these two passages alone, we know that there will be a day when Jerusalem will say, “Blessed is He who comes in the name of the Lord!” This would be plain even if no other passage spoke of it. But that is not all we see in these passages. We also see, in the words of our Lord Jesus himself, that although Israel is now rejected, that rejection is only temporary, and will end when they finally say “Blessed is He who comes in the name of the Lord”
Again, we read:
“24 And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.” (Luke 21:24)
And:
“25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” (Romans 11:25)
Again, the Greek word translated “until” in these two passages is also the same. But for these two passages, the Greek word is “achri.” (word number 891 in Strong’s Greek Dictionary) In the KJV, this word is translated “until” 16 times, “unto” 13 times, “till” 6 times, and “even to” 2 times. (It is also translated “while” 2 times, but only if accompanied by the Greek word “hos,” word number 3739 in Strong’s Greek Dictionary, which means “who,” “which,” “what,” or “that.”)
But again, we need to notice the subject of these two pronouncements. The first pronouncement is, as in the first two passages we noticed, about the city of Jerusalem. Now some want to pretend that the words, “until the times of the Gentiles be fulfilled,” refer to the events of A.D.70, when the Romans sacked Jerusalem. There can be zero doubt that the entire preceding part of this paragraph referred to this time. For it says:
“20 But when you see Jerusalem surrounded by armies, then know that its desolation is near. 21 Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. 22 For these are the days of vengeance, that all things which are written may be fulfilled. 23 But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. 24 And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles.” (Luke 21:20-24a)
But we need to notice that the time specified by the words “until the times of the Gentiles be fulfilled” does not end at the fall of Jerusalem. Instead of ending at that time, it begins at that time, running forward to an undefined later time. (I speak here only of the specific wording of this sentence. For the ending of that time is indeed specified, and clearly specified, in other scriptures.) So again this statement, which speaks of the city of Jerusalem over a period of time that is not defined in this passage, is again speaking of that city in a multi-generational sense.
But what of the second of the two pronouncements we are currently discussing? In Romans 11:25 we read that “blindness in part has happened to Israel.” Now many want to insist that in the New Testament, “Israel” means “the church.” But this passage is clearly not saying that “blindness in part” has happened to “the church.” Such an idea would be contrary to many other scriptures, such as John 16:13, where we read, “However, when He, the Spirit of truth, has come, He will guide you into all truth.” So this passage is clearly speaking of the physical nation of Israel.
This is indeed made crystal clear when the entirety of this very long passage is considered. For it begins three chapters earlier by clearly speaking of Paul’s “brethren,” his “countrymen according to the flesh, who are Israelites.” (Romans 9:3-4a) So this pronouncement is very unquestionably about the nation of Israel. And it unquestionably speaks of a judicial “ blindness” inflicted upon that ancient and evil nation. But that “blindness”is is only “in part,” and this “blindness” is unquestionably temporary. For rather than being permanent, it is only “until the fullness of the Gentiles has come in.” And this word “until” clearly speaks of a time when that Judicial blindness will end. It could hardly be more obvious that this time has not yet come, for the vast bulk is that nation remains partially blinded to spiritual truth, even to the present day. But when “the fullness of the Gentiles has come in,” that judicially inflicted blindness will come to an end.
When Luke 21:24 and Romans 11:25 are examined together, it becomes obvious that they both refer to the same time, that is, that the time when “the times of the Gentiles be fulfilled,” or the time when “the fullness of the Gentiles has come in.” So we see that both of these passages say, in one case, that “Jerusalem will be trampled by Gentiles,” or, in the other case, “Israel” is inflicted with a judicial “blindness,” until that time. And that time is when “the times of the Gentiles be fulfilled,” or when “the fullness of the Gentiles has come in.”
Both of the two Greek words translated “till” or “until” in these four passages, clearly indicate a temporary condition, that will have a distinctive ending. Their difference is that “heos,” which is used in Matthew 23:39 and Luke 13:35, stresses that the condition described will continue until the time is reached, while “achri,” which is used in Luke 21:24 and Romans 11:25, stresses that the condition described will end at a specific time.
So now we have seen four different places in the New Testament, all of which clearly show that the current rejection of Israel is only temporary, and that it will end at a specific time, which is still future even now, nearly two thousand years since these pronouncements were made.
But now we need to go back and re-consider the last of these four passages we have noticed.
“25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” (Romans 11:25)
For this passage continues as follows:
“26 And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.’ 28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable.” (Romans 11:26-29)
The context of this entire passage, Romans 11:25-29, existing as it does in immediate connection with verse 25, highlights its unified message. The judicial “blindness” inflicted upon Israel is only temporary, “and so all Israel will be saved.” “For the gifts and calling of God are irrevocable.” Between these statements we read that even though “they are enemies for your sakes,” they yet remain “beloved for the sake of the fathers.” That is, this passage is not speaking of that portion of Israel that has come to faith in Crist, but of that portion of that ancient and rebellious nation that have rejected the message of the gospel. This is the context of both the statement that “all Israel will be saved” and the statement that “the gifts and calling of God are irrevocable.” This message is stated so clearly that nothing but prejudice can keep a person from understanding it.
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