Скачать или смотреть Do We Need To Look At Israel Still As The Apple of God's Eye? — Michael Heiser

Dr. Michael Heiser on Romans 11:25-26 ("all Israel will be saved"), Heiser outlines four mainstream scholarly interpretations of the enigmatic phrase, drawing from a 2008 article by Zoccali: (1) the ecclesiastical view, equating "Israel" with the church (replacing ethnic Jews), which has waned due to its categorical exclusion of Jewish ethnicity and ties to antisemitic ideas like "Christ-killers"; (2) the total national elect view, positing that the full elect from ethnic Israel will be saved through Christ like Gentiles, shifting focus from identity to mechanism; (3) the fringe two-covenant view, claiming all Jews are saved via the Old Testament covenant regardless of faith in Christ (with believers getting a bonus), which contradicts Paul's emphasis on needing Messiah; and (4) the eschatological miracle view, popular in evangelical end-times teaching, envisioning a mass conversion of all living Jews at or before Christ's return after the "fullness of the Gentiles," often fueling pro-Israel politics. Heiser favors a nuanced take from Jason Staples' 2011 Journal of Biblical Literature article, analyzing Second Temple literature and the Old Testament: "Israel" is polyvalent (e.g., Jacob, 12 tribes, northern kingdom, or post-exilic returnees), not synonymous with "Jew" (an exilic outsider term for Judeans from the southern kingdom, per Josephus, Qumran texts, and lexicons like BDAG, which warn against modern misuse fostering antisemitism). "All Israel" (153 Old Testament uses, once in Paul) denotes the full 12-tribal covenant community, not exclusively ethnic Jews—Paul would've said "Jews" (Ioudaioi) for that. Thus, post-Gentile ingathering, "all Israel" signals salvation of God's total covenant people (believing Jews and grafted-in Gentiles), rejecting replacement theology extremes while avoiding ethnic universalism.

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