Tag Archives: salvation

THINKING THROUGH A NARRATIVE SOTERIOLOGY (#1)

BIBLICAL INTERPRETATION

In the past couple months, I have engaged much discussion pertaining to soteriology (the doctrines of salvation). In March 2018, I participated in an online debate against the “Israel Only View”, wherein I presented a case for understanding the continuance of Biblical salvation by developing the Biblical narrative and the overlapping meta-narrative, and I also asserted my Calvinistic leanings. Also, in March 2018, I presented two lectures at the Examining Crossroads: Biblical Controversies Conference regarding salvation – Conceptual Salvation (in which I explained that the Hebrew notions of salvation were oftentimes pictorial and abstract) and Soma Salvation (which detailed the salvation of a “body” of people as expressed in and through the New Testament; oftentimes understood as “resurrection of the dead”).

Due to the variety of interpretative styles that are brought to the details of Scripture, in my presentations I have harped on the need to develop a narrative-historical interpretation. This interpretative style not only runs against the all too popular method of “proof-texting” (which lacks context), it also stands contrary to the historical- grammatical method of interpretation, the continuous-historical method, and the redemptive-movement method. Many have seemingly missed how these interpretative methods influence their own interpretations, not to mention the various principles that are outlined through each of the methods. However, the narrative-historical method of interpretation is no easy effort, and often requires detailed explanations (akin to storytelling), rather than the easy answers and superficial responses many have developed and offered up (either by assumption of “Tradition”). The narrative-historical approach allows for us to truly think through the details as presented in the context of the story.

THE BIBLICAL CONTEXT OF SALVATION

The consistent framework of understanding salvation as revealed through the Scriptures has been referred to as “historia salutis” (the summary of salvation history).  As I have studied through the topic of salvation and have come to have almost an obsession with developing the Biblical narrative, I have realized how tightly woven together other doctrines are with the details of our “common salvation” (cf. Jude 3). For example, the congregation at The Blue Point Bible Church recently participated in a group discussion about the influence of Preterism on the doctrines of salvation. Noting things such as the importance of the Old Testament influence on the New Testament, the different tenses of salvation found in the New Testament (simultaneously being saved and waiting for salvation), and much more – many of us admitted that coming to understand Preterism changed or enhanced our view of salvation.

A PRESUPPOSITIONAL CALVINIST

Admittedly, despite the all-too-common frustration many seem to have with the doctrines of Calvinism, I have felt rather comfortable in my “Calvinistic presuppositions” until more recently.  I preached an entire series on Calvinism while I was studying through the Institutes of the Christian Religion back in 2014-2015. My Calvinistic leanings have not gone un-challenged both than and today. You can read an article I wrote back in 2015 on the topic at the following link, https://mianogonewild.wordpress.com/2015/01/28/always-reforming-confusion-clarity-controversy/

Many students of Scripture seeking a “ring of truth” while examining doctrines of Calvinism have offered up differing explanations of the details. Navigating Calvinistic circles of influence, it’s common to hear people speak of what point Calvinist they are (“I am a __ point Calvinist). This is usually done to speak to which details of Calvinistic doctrine one holds to (also highlighting the tenets not held to). I had also read a great book a while back called, PROOF, by Daniel Montgomery, wherein he offered a different acronym (PROOF instead of TULIP) and clarifying details, as well as some challenges to the systematic theology as offered up by 15th century reformer, John Calvin. In my humble attempt to understand these things I have come out saying that “I am a presuppositional Calvinist”, which means I generally agree with the doctrines of salvation as noted in the Canons of Dort, and/or summarized through the acronym TULIP.

So…what I would like to do through this blog, which may become a series of blogs, is go through the systematic details of understanding salvation all the while surveying the Scriptures through a narrative-historical approach. As advocate of such approach, Dr. Andrew Perriman has said, “The narrative-historical approach to interpretation of Scripture provides us with a much more rigorous and credible connection with Scripture than the selective, reductive and distorting approach of much modern evangelical theology (paraphrased)”. That being so, our study will take on a few dimensions – looking at and examining various aspects of the redemptive story that graces the pages of Scripture, proving/ examining certain doctrinal tenets, and arriving at conclusions based on the developed narrative – not presuppositions or “proof texts”.

THE CREATION OF LIGHT IN THE MIDST OF A FORMLESS & VOID EARTH

A failure to read Genesis 1:1 in context of the whole of Scripture and to properly assess “heaven and earth” as a term used for God’s people has caused many to assume to that the “Genesis creation account” is about the beginning of the planet and/or the universe. “Rightly dividing” the creation account allows for us to begin a healthy understand of what God was doing in and through His covenant people to further develop His working in and through them. This has led me to embracing a view referred to as “Covenant Creation”.

Approaching Genesis chapter 1 through the lens of “Covenant Creation” highlights God’s sovereignty in calling and creating a people for Himself. In the ancient near eastern world (ultimately where the Book of Genesis finds its emergence), the people would develop cuneiform tablets called “temple texts” that highlighted the sovereignty of a certain God over certain things. When we look at those “temple texts” (many of which were unearthed during excavations in the 1950’s), we can see similarities between them and the Book of Genesis. This gives us good reason to read the Book of Genesis and the details therein as a “temple text” considering the historical context and audience relevance rather than the modern presupposed perspectives. Rather than obsessing about and noting all the confusion within Christian circles regarding what day God created certain things and the specifics of how long the days were, a proper reading of Genesis chapter 1 highlights all that the One True God is sovereign over (all the while appreciating the 7-day structure of the “temple text”). Outside of all the debated features of the text, one thing is for sure, the sovereignty of God is presupposed by the text (the silliness of modern atheism is defeated by understanding how the ancients viewed and valued the wonder of creation).

As the term “heaven and earth” denotes, God’s people, have a dual reality. God’s people are called by heaven all the while having purpose and a living situation on earth. Genesis 1:2 details what that living situation was like at the beginning – “formless and void, darkness over the face of the waters. However, God’s Spirit hovered over the waters”. Doing an in-depth study into the Hebraic words used in Genesis 1:1-3 reveals so much imagery and covenant details. The imagery of the head of a river (Hebrew word “bereshit”), a “tohu wabohu eretz” (formless and void land), a darkness over the waters, and the hovering of God’s Spirit, all point to God doing a work in the midst of a chaotic environment. Some have come to refer to this work of God as a “covenant creation”. Of great importance is that God’s first creative act in Genesis 1:4 is the creation of light. This is not to be confused with a physical/ material light (as is later mentioned in Genesis 1:14-19). Rather, this light as cited and detailed by the Apostle Paul in 2 Corinthians 4:6 is the light that brings awareness and knowledge of God (cf. 1 Thessalonians 5:5). It is the giving of that light that represents God forming something of value from the previous condition of being “formless and void”.

The creation of Adam as the “image of God” in Genesis 1:26-28 also bears striking resemblance to the image-creating and image-bearing of the ancient near east. Not only did the ANE “temple text” highlight all that the certain god was sovereign over, the “temple text” also made known what image should be used to represent said god. The Genesis creation account departs from being similar to other ANE temple texts in that it elevates humanity over other creatures, and humanity (specifically the progeny of Adam) is made to display the image of God. Unfortunately, many have tried to create a consistent theology of putting all men in the image-bearing identity (all men in Adam), which must be repudiated as inconsistent (we will deal with that as we go through this series of articles- simply by following the context of the Biblical narrative).

“These are the generations of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens (Genesis 2:4)”.

ADAM AS ISRAEL’S STORY

Reading through the unfortunate details of Genesis chapters 2-3, with a healthy understanding of the Biblical narrative from Genesis to Revelation, should cause us to see what sort of story is being developed. Simply put, the creation of “heaven and earth” and the story of Adam highlights the beginning of Israel’s story, not the story of all mankind. This is an important and challenging concept, especially as so many have come to believe that Adam’s story is all humanity’s story. Therefore, our coming to grips with what is taking place through the Genesis creation account, and specifically Adam, will cause us to see divergent approaches to salvation as made known through the Scriptures. A proper frame of reference and following the historical context will demonstrate how and why the Gospel went forth to the Jew first, and then the Gentile (cf. Romans 1:16).

DARKNESS/IDOLATRY –  LIGHT/TRUTH

What this narrative approach does to our study in soteriology is it removes the all to easy approach of demanding that whatever happened to Adam and his progeny is the story and identity of all humanity (specifically, “dead in sin”, cf. Romans chapter 6). The Blue Point Bible Church Constitution states, “We believe that man was created in holiness, under the law of his Maker, but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint, but choice; being by nature utterly void of what holiness required the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin…”.

Being fair, this is a citation from a Baptist Manual going back to 1853, and our congregation has seen much growth and thus changed in doctrinal details since that time. However, I believe us, and others are still prone to a subtle presupposed view of that quoted statement. Is it true? Prayerfully at this point you are catching my point, I will respond with a yes and a no.

So many get caught up in the discussion as to whether or not people existed prior to Adam (which seemingly involves a study of anthropology, history, and/or science). My goal is to move us past that, since so much has been done to prove that, into considering the outworking of how Adam represented “covenant life”, rather than the often-presupposed responses. How did Adam come to “covenant life”? How did Adam die to that reality? What would happen next?

Before we get to how Adam came to “covenant life” and his being the Image of God (which again I will assert becomes the story of “Israel of the flesh” through the Old Covenant), we must consider his state prior to that. Of course, many will assert that Adam was “uncreated”. While I agree with that notion regarding his position in relation to God, however I do not believe anything in the text speaks to Adam not being materially created (it’s imperative to realize the theology behind the creation of man in Genesis 2:7-8 –  is NOT material creation). Dr. John Walton, in his book, “The Lost World of Genesis One”, goes to great lengths in detailing that the non-creation in Genesis is speaking about the lack of function/purpose in regard to worshiping God, not the non-existence of material creation (this is also consistent with understanding the Hebrew terms for “darkness” and “formless and void” which seemingly necessitate human life before Adam). Simply put, prior to God bringing forth light, all (including Adam) were stuck in an idolatrous world (“in the world without God, without hope” cf. Ephesians 2:12).

If “darkness” is idolatry and “light” is worship of the One True God, as I believe is demonstrated from the text, then the next question becomes, “How does Adam come into the light?”

It would seem that all throughout the Scriptures, man is beset by sin (weakened not necessarily dead), oftentimes wandering in idolatry (darkness).  So, it also seems that God brings forth His light (Truth), and it shines offering mankind the opportunity to pursue, walk toward, and dwell in it. The determining factor seems to be what man sets his mind on and pursues. Those with good and honest hearts, God strengthens and draws in. Those steeped in idolatry and leaning upon their own understanding (cf. Proverbs 3:5), being unreasonable and set against the Truth, God rewards in keeping with their idolatry, and so they stay stuck in darkness (cf. Proverbs 4:19; Ezekiel 14:4; John 3:19-20).

CONCLUSION

If you have followed my studies and teachings for some time, you should have noticed a shift. I am becoming more and more convinced that it is improper to develop a systematic approach to New Covenant soteriology based upon what was revealed in and through Adam (as I have previously said and asserted a few times). Namely, because what is revealed through the story of Adam is the story of the Old Covenant. Sure, God’s covenant people were called from utter darkness by His creating the means for their salvation through His sovereignty and election. They were then subjected to death/ futility for the purpose of a greater reality (cf. Romans 8:20-21; Galatians 3:19-22). However, it seems that within that covenant, many were (and through the call of the Gospel today are) invited, however few were chosen to be His elect in that first century, and pertaining to that election, it would seem it was revealed through those who sought God with a good conscience and pursued His purposes (cf. Luke 8:15).

Thanks for following through these thoughts. Prayerfully, I have demonstrated a case for God’s sovereignty as expressed in and through the Genesis creation account. Also, I have marked out a difference regarding salvation for those “In Adam” and for those who come to Christ through the call of the Gospel today and have challenged some (if not all) of the presupposed views of being “dead in sin” due to identity in Adam. Lastly, I offered a contextually approach to the details of the Genesis creation account and the display and covenant and light as God’s sovereign work which calls all men to pursue Him.

Written by Pastor Michael Miano, The Blue Point Bible Church

WORKS CITED

Calvin, John. Institutes of the Christian Religion

Walton, John. Dr. The Lost World of Genesis One
review – https://voice.dts.edu/review/john-walton-the-lost-world-of-genesis-one/

Morrow, Jeff. http://beyondcreationscience.com/index.php?pr=Creation_as_Temple_Building

Davis, Benjamin. https://www.academia.edu/6675210/GENESIS_1_1-2_3_AS_A_THEOLOGICAL_BLUEPRINT_FOR_GOD_S_CREATIONAL_ABODE_A_PROPOSAL

Scollard, Brett. http://gracemccook.org/blog/genesis-1-2-as-a-temple-text/

 

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Conference Lecture Handout: “Conceptual Salvation”

This handout goes along with the presentation I shared on March 23rd, 2018 – the first night of the Examining Crossroads Bible Conference at The Blue Point Bible Church. You can listen to that lecture at the following link, https://www.youtube.com/watch?v=vGmjpHk-9nA
“So Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him (Hebrews 9:28)”.

The NARRATIVE-HISTORICAL APPROACH to salvation otherwise known as “HISTORIA SALUTIS” is…

 

THE SALVATION NARRATIVE

Hosea 13-14; Amos 9:11-13

Isaiah 2:1-5; 11 – 12;  25:8 – 27:1 – 12; (“Servant Songs – 42 – 53 cf 42:1-26; 45:14, 23; 49:5-6, 23; 51:4-5; 52:7)  56:1-8, 66;

Micah 4:1-5

Jeremiah 31:27-40

Ezekiel 36:1-15, 16-38; 39:25-29; 47:1-13, 13-23

Zechariah 2:1-11; 8:1-23; 9:9-17; 14:1-11

Matthew 13:31- 35;  21:33 – 46; 22:1-14

 

What’s the difference between a NARRATIVE & a METANARRATIVE?

 

“ORDO SALUTIS” is the….

(* Hint – Titus 3:5-8 & Romans 8:29 – 30)

 

What is THEOSIS?

 

 

 

 

“Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust (2 Peter 1:2-4)”.

 

 

\I will be talking more on details regarding “Conceptual Salvation” in weeks to come on the Hairy Ticks Variety Show on Tuesdays at TFCRadio.org. Also, feel free to interact with me on social media and/or email at mianogonewild@yahoo.com

In Service to Christ our Lord,
Pastor Michael Miano

 

 

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The God of Abraham, Isaac, and Jacob (It’s a COVENANT Thing)

Last week, I had a man who goes by the moniker “RiversofEden” as my guest on Miano Gone Wild. “RiversofEden” holds to a fulfilled perspective that limits all the implications of the New Covenant to “Israel of the Flesh”. You can listen to the podcast by clicking here:

http://www.blogtalkradio.com/mianogonewild/2013/01/23/miano-gone-wild

Now let’s unpack some things before I get to the ‘meat and potatoes’ of what I am looking to say in this blog post. I hold to what is called “Full Preterism” which means that I believe the entirety of Bible prophecy is in the past. This is simply because of the time statements and the context of what was being prophesied in the New Testament- i.e. the fulfillment of the “hope of Israel”. This is where “RiversofEden” and I stand in agreement. Where we differ is how we come at the context of what is occurring. As I made public yesterday, I think the depth of the view I hold is best summarized as “Covenant Eschatology” which would show that in the New Testament a “covenant” was coming to an end (thus “eschatology” meaning “last things”).  “RiversofEden” and I contrast at this point, since he is very adamant about the fact that the promise of the “New Covenant” in Jeremiah chapter 31 was only made to the houses of Israel and Judah, and therefore had no “ongoing effect” for any other people. While I agree that the promise was to the “houses of Israel and Judah”, I completely disagree that this wasn’t intended to have an effect on “other nations”, i.e., “strangers” or “gentiles”. Allow me to explain.

“In the beginning”, God takes man (adam) and places him in the garden of Eden (Genesis 2:15). The ‘garden of Eden’ is used as metaphor for land of blessing and promise (Isaiah 51:3; Ezekiel 36:35; Joel 2:3). Through Adam who violated the law given to him, he was removed from the garden and covered by God with animal skins, and given “curses and blessings” (Genesis 3:12-24). Type and shadow of God doing exactly that with Israel? Some have said so. Through Adam comes Cain, Abel, and Seth. After the death of Abel and the driving away of Cain, we only hear the lineage through Seth. Through Seth, Noah would eventually be born. Everyone knows the story of the flood, but oddly many assume this to be a world-wide flood, why? Yeah, something to consider for another time, eh? Noah’s family survives the flood and through his son, Shem, eventually will come Abram (who comes to be known as Abraham).

Abraham is called by the Lord and given blessings (Genesis chapter 12). Abraham has his ups and downs and eventually God establishes a covenant with Abraham (Genesis chapter 15 and chapter 17). The “natural” covenant that God made with Abraham was that his people would possess the land and many nations would come of them, circumcision would “seal the deal” (pun intended).  When God said that all nations would be blessed through Abraham’s seed (Genesis 22:17-18), it is important to remember that many nations were already in existence (Genesis chapters 10 and 17).

Through Isaac, who as given by the grace and promise of God, his seed would be reckoned (Genesis 21:12 although we know that this is truly done in and through Jesus Christ, Galatians chapter 3).  Isaac would give birth to Esau and Jacob, and the blessings would fall into the hands of Jacob (Genesis chapter 27). Jacob is later named “Israel” and it is through him that the 12 tribes of Israel would come into being.

The God of Abraham, Isaac, and Jacob

So God calls Israel to Himself as He utilizes Moses to lead them out of Egypt, creates a covenant with them, establishes a covering called The Law, and says this:

“You yourselves have seen what I did to Egypt, and how I carried you on eagle’s wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all the nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation (Exodus 19:4-6)”.

“For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be His people, His treasured possession (Deuteronomy 7:6)”.

So…why did God set apart a nation for Himself? Did this have an effect on the other nations?

“May God be gracious to US (Israel) and bless US and make His face shine upon us, that your ways may be known on earth, your salvation among all nations (Psalm 67:1-2)”.

“See, I have taught you decrees and laws as the Lord my God commanded me, so that you may follow them in the land you are entering to take possession of it. Observe them carefully, for this will SHOW your wisdom and understanding TO THE NATIONS, who will hear about these decrees and say, “Surely this great nation is a wise and understanding people”. What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to Him?” (Deuteronomy 4:5-7)”

It is my contention that God chose Israel and set them apart as a people unto Himself to demonstrate (show) His will for the nations-a set apart kingdom of wisdom and understanding! God’s presence was known to Israel, His judgments were demonstrated on and through Israel, and His blessing was upon Israel. Matter of fact this is what Paul says in Romans chapter 9:

  “…the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ…(Romans 9:4-5)”.

“He has revealed His word to Jacob, His laws and decrees to Israel. He has done this for no other nation; they do not know His laws. Praise the Lord (Psalm 147:19-20)”.

I call this “Hebrew Exclusivity”, since that is what we read about in the Old Testament. God has chosen Israel and throughout the Old Testament He is dealing with them.  Could others share in this?

“Then God said to Abraham, “As for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you… For the generations to come every male among you who is eight days old must be circumcised, INCLUDING THOSE BORN IN YOUR HOUSEHOLD OR BOUGHT WITH YOUR MONEY, THEY MUST BE CIRCUMCISED. My covenant in your flesh is to be an everlasting covenant. Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people, he has broken my covenant (Genesis 17:9-14)”.

Did you catch that? Even the “strangers” had to be circumcised because they would share in the blessings of Abraham’s people. The Sabbath regulations also were mandated for those in the household (Exodus 20:10).

So when Israel went into slavery in Egypt for 400 years and then God was about to demonstrate His will for Israel, wouldn’t you imagine that this had an impact on Egyptians? Well sure enough when Moses was leading Israel out of bondage it is said that some of the Egyptians left as well.

  “Many other people went up with them, as well as large droves of livestock and herds (Exodus 12:38)”.

“The Lord said these are the regulations for the Passover: NO FOREIGNOR IS TO EAT OF IT. Any slave you have brought MAY EAT OF IT AFTER YOU HAVE CIRCUMCISED HIM, but a temporary resident and a hired worker may not eat if it (Exodus 12:43-45)”.

Well folks, that about sums it up, doesn’t it? No foreigner may eat of it. If they are circumcised they are allowed. Why? Because they have come into covenant as God had proposed to Abraham and was incorporated into the Law of Moses. (This nullifies the argument “RiversofEden” tries to use when citing verses such as Nehemiah 13:3; Ezra 10:11, 43). When a “foreigner is circumcised he is brought into the covenant relationship of Israel (after all, Passover was a thing for Israel, right?).

God fulfilled the exodus from Egypt to the Promised Land and we see that this had an effect on some of those in Egypt who left with the Israelites. They were then circumcised and could participate in the Passover blessings. Interestingly, in the book of Revelation chapter 11 verse 8, the “great city” is “figuratively called Sodom and Egypt”. When compared with Galatians 4:21-31, one can see the parallel of the literal story of Israel leaving Egypt, also the New Jerusalem being persecuted by the physical Jerusalem, but glory to God, Christ is the Passover (1 Corinthians 5:7).

So, I agree that what is written in the Old Testament and the New Testament were promises to Israel. After all, in Acts chapters 24, 26, and 28, the apostle Paul makes it very clear that all he has spoken about what “the hope of Israel”. That was/is the gospel. “RiversofEden” makes it a point to constantly point out that Jeremiah chapter 31 (which speaks of the New Covenant) was a promise made to the houses of Israel and Judah, and was a part of prophecy. This would therefore mean that under the construct of “ALL BIBLE PROPHECY FULFILLED” and Matthew 5:16-18, Jeremiah chapter 31 must be fulfilled.

Is anyone arguing against that? Nope! Heaven and Earth would not pass away until ALL was fulfilled. Sure enough, in Revelation chapter 20, the “heavens and earth” flee when the books of judgment are opened. What do we see happening in Revelation chapter 21? A “new heaven and a new earth” come down from heaven.

I do believe that the “hope of Israel” was entirely fulfilled in AD 70. “The old order passed away”- remember the “order” when Israel constantly had to be atoned for causing tears), or would be judged and displaced (the mourning that occurred), the sin and death under the Law? Do you remember these things? When is the last time you did them? You don’t! Why? Read Jeremiah 3:15-25.

Just as God chose Israel and made a covenant with her (“heaven and earth”), demonstrated His loving kindness to her in judgment and restoration, which served as an example to the nations- for example, those who followed Israel out of Egypt. The would also happen when God fulfilled all prophecy to natural Israel, the passing of “heaven and earth”, and demonstrated his judgment and restoration- this time in Spirit, at the establishment of the “new heavens and new earth”. Philippians chapter 3 gives a great illustration of the old contrasted to the new. Say goodbye to circumcision of the flesh! A temple made with hands. The “body” of sin and death.

Today, what is called “Covenant Eschatology” espouses these truths that come under constant attack. We believe in the fulfilled prophecies of “Israel of the flesh” and through God demonstrating Himself through judgment and resurrection, i.e, “the hope of Israel”. We can now “put on Jesus Christ”, or better said the “robes of righteousness (Revelation 22:14; Matthew 22:1-14; Isaiah 61:10 ) and “come into covenant with God” (Revelation 22:17).

Blessings in Christ,

Michael Miano

For more “good reading” dealing with this subject, check out these links:

http://donkpreston.com/the-mystery-of-god-revealed-guest-article-by-larry-siegle/

http://donkpreston.com/israel-hope-of-the-gentiles/

http://www.postost.net/2011/01/more-salvation-israel-response-nations

http://www.postost.net/2012/06/salvation-gentiles-antioch-pisidia

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