Heis vs Hen (Grk Masculine and Neuter “One”)

A White Paper by Bishop Jerry L Hayes, D.D.

The First Commandment

The Hebrew concept of God is clearly seen in the Shema Israel, “HEAR, O ISRAEL: THE
LORD OUR GOD IS ONE LORD.” (Deut 6:4). The ONE, here referred to, is a Solitary, not a Compound, One. (The Pluralists will challenge this by positing that the word “echad” in the Shema indicates a compound one. See Chapter LVIII, page 555, for Modalism’s response.) We do see this beyond question in Deuteronomy 32:39. Let us look closely at this scripture.

“See now that I, even I, am he, and there is no God with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.”

Here the spokesman is Yahweh, Who alone is the Most High.  Who speaks of Himself as a single Being. Thus, the Divine person, in this verse, speaks of Himself as a single person, and states that no other person of deity exists.

It is abundantly clear that Hebrew Monotheism was a belief in one solitary God. It was not an understanding of “one” in a compound sense. To believe in God as a solitary being is of so much importance that Jesus taught it to be the first of all commandments. When Jesus was asked, by a young man, which of the Commandments was the first of all, he was told by Christ that the first commandment was “Here O, Israel the Lord Our God Is One Lord.” (Mark 12:29).

A Solitary “One!” (Heis, the Masculine One)

Jesus answered him, “The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one.’” (Mark 12:29 NKJV)

ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν, Ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν, 

In Mark 12:29 the Greek word John used, to put Jesus’ state-ment concerning God’s number into Greek, is the Greek masculine word for “one.” This word is εἷς, “heis.” The use of this particular word is very important in our study to establish the true meaning for the term “one,” as this term relates to God. 

The interest, here, lies in the fact that the word, “heis,” did not have to be used. Other Greek words for “one” could have been employed, such as “hen,” “tis,” or even “mia.” There are reasons why the particular word “heis,” and not any other words for one, is used to describe the number of God. For example, “mia” could not have been used because it is the feminine gender. If the word “mia’” was used, it would mean that God was feminine. The word “hen” could not have been used because it is the neuter gender; if “hen” would have been used it would mean that God was a compound one (Trinitarians really need this word to be in Mark 12:29; it is not!). The choice of the masculine “heis” is descriptive of just how God is one. 

The following is a list of recognized Greek scholars and their comments on the Greek masculine “one.”

• Joseph Henry Thayer: “Heis” means the cardinal numeral ONE. Where the word “heis” takes the place of a predicate it means one person. (Page 186. A Greek, English Lexicon of the New Testament.)
• Mr. A. T. Robertson: “One,” when masculine sets forth the idea of the cardinal numeral “one.” When referring to people or beings, ALWAYS the numeral “one” is implied. (Page 186 vol 5; pages 526 and 527, vol 4; page 299 vol 4. Word Pictures of the Greek New Testament. )
• Bauer: The masculine “one” means, a single; only one. (Page 230 Bauer’s Greek Lexicon.)
• Gingrich: The masculine “one,” (heis), is equivalent to ‘protos’ which means ‘first’. Only one; single.  (Page 57, Shorter Lexicon of the Greek New Testament).

The amazing truth is that “heis” is found 93+ times in the New Testament relating to people; in those 93+ times never is “heis” used for more than one person. Never!

 Hen - Neuter “One”

As has already been stated, the neuter “one” (hen) is the word used when a compound “one” is in view. It would seem that this word would be very important to the Trinitarian doctrine of the compound one. It is this Greek word that is used when a number of things, or beings, are said to be one, such as a husband and wife, etc. Let us look to the scholars of the Greek language for a better understanding of this word: 

• Robert Young: “‘One’ when neuter means ‘one thing.’” (Page 719 Young’s Analytical Concordance of the Bible.)
• Joseph Henry Thayer: “‘One’ when neuter means, to be UNITED in one will or spirit.” (Page 186 and 187,  A Greek-English Lexicon of the New Testament.)
• Archibald Thomas Robertson: “‘One’ when neuter shows a unity; a oneness of identity.” (Page 526, vol. 4; page 186 vol 5, Word Pictures of the Greek New Testament.)
• William Edwy Vine: “One” when neuter may be used to show a numeral one of a thing, or it may be used to show UNITY of more than someone, or thing. (Page 809, Vine’s Expository Dictionary of Old & New Testament Words.)

The form of the numeral used when two or more persons are said to exist as “one” is the nominative neuter form “hen.” This is very pronounced in the following scriptures:

• John 11:52 “And not for that nation only, but that also he should gather together in one (hen) the children of God that were scattered broad.” ～ In this text we are told that many people are to be made ONE. Therefore, it is the nominative neuter from of the word “one” which is used. “Hen” would have been the only proper word in this case.
• 1 Corinthians 3:6-8 “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one (hen)”.  ～ In this passage, the word “one” is “hen,” because two people are said to be one in the sense of UNITY.
• Ephesians 2:14 “For he is our peace, who hath made both one (hen), and hath broken down the middle wall of partition between us.” ～ Here, “both” means Jews and Gentiles. These two groups of people are made “one.” Because it is UNION of more that ONE person or group, the neuter word “hen” is required to describe the oneness.

Both Robert Young and William Edwy Vine say that the neuter “hen” may also show the numeral One of a thing. This is demonstrated in James 2:10 “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (πταίσῃ δὲ ἐν ἑνί). The word ἑνί, “one,” is the Greek “hen,” which clearly is indicative of a solitary one of a thing: i.e. one point of the Law. This is pointed out here in order to show that even the Greek neuter “one” does not ALWAYS reference a compound.

The importance of all this to our question, How is God One, Compound or Solitary? is that the oneness of God is NEVER referred to with the neuter word, which must be the case, if a plurality of persons are in view. The Pluralists may, with hope, point to John 10:30, where Jesus said “I and my Father are one” (ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.), and garner hope in finding a text in support of the Father and Jesus being a compound, instead of a solitary, one; here, the word for “one” is “hen.” We would point out, that, according to scholars Young and Vine, in our above example from James 2:10, the neuter “one” may, indeed, reference a single “one” of a thing. Just because it is required to show a plurality being one in unity, or one metaphorically, it is not confined to that purpose by that requirement.  So, then, it could be strongly argued that Jesus was saying that His "hand" and the Father's hand were, indeed, the same hand. This is actually the subject: v28, "And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. v29, My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. 30, I and my Father are one". This is seen to be the case, especially when the response of the Jews is considered. They collected stones to stone Him to death, because, to their ears and minds, at any rate, He had declared Himself to be God.  Jesus is saying more than He and the Father are one person, He is also saying that they are one thing. The context is “hand.”  The idea is: support, safety, protection—the “work” of God as the Shepherd of His people. Jesus had addressed this subject earlier in the chapter, and is continuing to address it here. In vv28 and 29 Jesus spoke of His hand and the Father’s hand, then said they (the hands, which are metaphors for the work of Christ, and the work of the Father) were “hen” (one).  It is certain that the religious Jews had no understanding that Yahweh could have peers. So, insofar as the Jews understanding  Jesus’ words to be a claim to Deity, we may be certain that it was Yahweh they understood Him claiming to be. They were incensed enough to stone Him, for saying He was God. 

Having said all that, concerning the neuter ‘one’ (hen), it behooves us to point out that whenever the Bible says that God is ONE, the masculine word “heis” is ALWAYS employed. 

Facts of the Masculine and Neuter ‘ONE’

• Fact One: The nominative masculine form ‘heis’ is used throughout the New Testament to indicate only one person.
• Fact Two: Scholars confirm that ‘heis’ means only one person.
• Fact Three: No other evidence in Scriptures, or otherwise, has been presented in Trinitarian controversies to indicate that ‘heis’ ever refers to a plurality of persons.
• Fact Four: Whenever two or more persons are stated to be ONE in the Scripture, their state of unity is described by ‘hen.’ This form is used to depict the unity of many members (1 Cor 12:12).
• Fact Five: Scholars verify that ‘hen’ is used when plural PERSONS are involved.
• Fact Six: ‘Hen’ is NEVER used in Scripture to modify the noun, God.
• Fact Seven: Each time the Greek New Testament speaks of God as being ONE, it employs ‘heis’ to describe that oneness. Thus, eleven (11) times the New Testament speaks of God as ONE PERSON.
• Fact Eight: The above facts may be contested, but they cannot be disputed. In plain simple Greek, God conveys to the world that He is ONE. The evidence is overwhelming: the word chosen by Him, to assert His Oneness, means ONE PERSON, or ONE SINGLE SOLITARY INDIVIDUAL.

Eleven Witnesses

The following eleven texts declare God to be One Person, a Solitary Being. This is shown by the usage of the Greek masculine “one” (heis). As we list these, the truth becomes clear to us that each time the Greek New Testament uses the word “One” in reference to God, it always employs the numeral ‘heis;’ these eleven (11) passages are as follows:

1. Mark 2:7, “...who can forgive sins but one (heis), even God?” (ASV).
2. Mark 10:18, “there is none good but one (heis), that is, God.”
3. Mark 12:29, “Hear, O Israel, the Lord our God is one (heis) Lord.”
4. Luke 18:19, “... none is good save one (heis), that is, God.”
5. Romans 3:30, “... it is one (heis) God, which shall justify...”
6. 1 Corinthians 8:4, “...there is none other God but one (heis).”
7. 1 Corinthians 8:6, “But to us there is but one (heis) God, the Father, ...”
8. Galatians 3:20, ”... God is one (heis).”
9. Ephesians 4:6, “One (heis) God and Father of all, ...”
10. 1 Timothy 2:5, “For there is one (heis) God, ...”
11. James 2:19, “Thou believest there is one (heis) God; thou doest well: ...”

The Power of the Masculine ‘ONE’

Nowhere in the Word of God does the masculine “one” demonstrate its power to convey the idea of one person as strongly as Galatians 3:20, 28. This passages states: “but God is one (heis) ... for ye are all one (heis) in Christ.” 

Thayer: “... and where it takes the place of a predicate, Galatians 3:20 (cf. Winer's Grammar, p593 [p551]), Galatians 3:28 (ye that adhere to Christ make one person, just as the Lord himself).”

Vincent: “Ye are all one One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one new man, Eph 2:15.”

In Galatians 3:28 Paul uses the masculine “one” to show that the whole of the Church is as but One Individual. In this verse it is not the unity of many members that is in view, but the blending of all saints into ONE MORAL PERSONALITY; such as “The Body of Christ.” So, on the strength of the masculine “one” (heis), the Church is, here, said to be “one” individual—one man! (Vincent; Thayer.)

Conclusion: 

The Monotheism of the Bible, is such, that, it demands the existence of One Only Sentient Being as God, and, further, that this One Sentient Being must, alone, be worshipped. The worship of any God-person beyond the number ONE is unbiblical, un-Christian, and even blasphemous.

Apostolically Speaking,
Bp. Jerry L Hayes, D.D.

View the video version of this epistle at: https://www.youtube.com/watch?v=bF5o_W0kB0w&ab_channel=BishopJerryLHayes

The Church Is The Messianic Kingdom

I. The Prophet Amos and Bishop James on the Messianic Kingdom:

Amos:  “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this .” —Amos 9:11-12 

James: “Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. —Acts 15:13-17 

From the above companion texts, one sees clearly, from the very first, that James and the apostles (the whole of the Jerusalem council) understood the economy of the Church to be the fulfillment of Amos’ prophecy. 

Amos wrote in a time (760-750 B.C.) just prior to the northern kingdom of Israel being taken captive by the Assyrians (722 B.C.). His book is addressed to both the northern kingdom of Israel and the southern kingdom of Judah, e.g. as is seen by the references to Judah and Jerusalem (Amos 1:1-2). The twelve tribes, that were united under the rule of King David, had long past been divided (930 B.C.). And now, the unthinkable was about to happen. Because they had not completely surrendered to the lordship of Yahweh, God would uproot His chosen people by the hands of pagan nations. Amos is the first prophet to speak of this time of judgment as “the day of the LORD” (see 5:18, 20). The prophet paints a vivid picture when he quotes God as saying: “And I will destroy it” (Israel) “from the face of the earth; … And will sift the house of Israel among all nations,  As grain is sifted in a sieve;” (9:8-9). 

Yet, if they would repent the LORD assures them that, “I will not utterly destroy the house of Jacob,” (9:8). There were promises of great hope that “the LORD God of hosts will be gracious unto the remnant of Joseph” (5:4-6, 14, 15). (Note here the theme of the “remnant,” which is explained by Paul in Romans 11:1-5, 7). The promise is of the Messianic Kingdom established with a repentant remnant, and ruled over by the restored “house of David” (Amos 9:11-12). Consequently, the throne of David would reunite the twelve tribes “as in the days of old” (9:11), in a kingdom that would be eternal. Moreover, the result of this restored “tabernacle of David” would be that Israel’s rule would be extended over “Edom” (Edom is representative of Israel’s enemies) and “ALL the heathen;” or said another way – All Gentile nations! (See 9:12.) 

When this prophecy is paralleled with the observation of James (Ac 15:13-17), it becomes clear that the “tabernacle (house) of David” was re-established by Jesus, the Son of David (see Luke 1:32; Mt. 21:9 etc.), who resurrected from the dead to occupy the throne of His father David (see Lk. 1:32; especially Ac. 2:30 as it is compared with Ps. 132:11). And, further, that this rebuilding of David’s house was accomplished contemporaneously with God’s judgment upon Israel. A destruction and scattering that was presaged by the Assyrians and Babylonians, but completely carried out by the Romans in the generation of Jesus and His apostles (see Mt. 23:34-38 and 24:34). Of course this was accomplished in A.D. 70 by the Roman general Titus.

As we have already seen, the Lord’s promise to rebuild the house of David “as in the days of old” (9:11), has the reuniting of the twelve tribes of Israel in view—as they were during the reign of King David. This house was raised up on the Day of Pentecost A.D. 30 in the city of Jerusalem, when those who had been sifted throughout the habitable earth (by the Assyrians and Babylonians), along with those of Judah who were God’s remnant – God’s elect (Ro. 11:1-5, 7)— the Israel of Promise (Ro. 9:6-8; Ga. 4:22-31), as shown in Acts 2:9-11, ascend to Jerusalem from all points of the compass to be filled with the Holy Ghost, as the prophet Joel had foretold (Joel 2:28ff).

II. The Church is the Messianic Kingdom foretold in the Old Testament.

In a resent debate on eschatology I asked my Premillennial friend: “In your view, does Amos’ prophecy of the House of David being reinstated to rule over the world (as given in Amos 9:11-12), have the Messianic Kingdom in view?” My Premillenial friend answered “No”. 

My friend was good enough to provide a reason for his answer: “The Church, according to Paul, was a mystery to the Old Testament prophets, including Amos.” Then, my opponent proceeded to give his definition of “mystery” (Greek, mystârion): “a secret.” My friend, then, concludes from his definition that Amos could not have prophesied about the Church of Jesus Christ, because it was a “secret” kept from (not only him) but from all Old Testament Prophets. 

My friend’s, “reason” for arriving at his answer of “No” is in error, therefore, his answer of “No” is in error. My friend may have defined the English word “mystery” for English speaking people, but he has not grasped the meaning of the word either from the Hebrew nor the Greek. The Hebraic meaning of the word is: a veiled hint at God’s intentions for the future; the Hellenic meaning is: a truth revealed to the initiated, but hidden from the uninitiated. Because Paul (Ro 16:25-26) was a Hebrew writing to Greek speaking people, we may rightfully expect him to be employing the word mystârion in both Hebrew and the Greek senses. 

The reason to accept the definition I presented over my friend’s is hermeneutical: If the my friend’s definition is allowed, Holy Scripture (which states that God will do nothing, unless He reveals it first to the prophets) is violated. The prophet Amos writes it this way: “Surely the Lord God does nothing, unless He reveals His secret to His servants the prophets” (Amos 3:7). Now, dear reader, since the Church has maintained a presence in the earth for approximately 2,000 years, one of two things is true, if Premillennialism is correct, namely: 

1. Amos was wrong and is therefore disqualified as a true prophet—in which case the veracity of the entire Bible is brought into question. Or, 
2. Amos is a true prophet and the Church is not a work of God in the earth—in which case it is a work of the Devil. 

The puzzle to the objection being reviewed here, is that both the opposition and myself agree that Amos is a true prophet and that the Church is a true work of the Holy Spirit in the earth. 

It is clear to a blind man that Premillennialism’s problem in admitting that Amos 9:11-12 references the Messianic Kingdom of the House of David is Bishop James’ statement given to us by Luke the evangelist in Acts 15:13-18, where the Lord’s brother identified the Church as the Tabernacle (house) of David that has been rebuilt. Luke reports (and we believe Luke’s report) James saying: 

“Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world.” 

Dear reader, if words mean anything at all, James is declaring, reasoning, that since the Gentiles have come into the blessings of the Church (Kingdom), the prophecy of Amos had come to fruition.

III. The prophets of the Old Testament prophesied of the Messianic Kingdom—which the churchmen of the New Testament identified as fulfilled in the Chruch.

The Prophet Jeremiah: In Jeremiah 31:31-34 the prophet foretold of a “New Covenant” that Yahweh would make with the “House of Israel” and with the “House of Judah.” According to the author of the book of Hebrews, this prophecy was fulfilled by Christ’s work on the cross (He 8:6-12 cf. Mt 26:28) and realized in the Church; which is the “House of Israel” and the “House of Judah.” That is to say: the covenant of Calvary was, indeed, made with Israel. Thus, the Israel of Promise was not rejected—only the Israel of Unbelief. The Church, therefore, is the covenanted Israel; the Gentiles have access only through a grafting process (Romans 11), or one could say: “adoption” (see Ro 8:15, 23; Ga 4:5; Ep 1:5). 

The Prophet Joel: In Joel 2:28-32 the prophet tells of a time when Israel would be restored in a Messianic Age. According to Joel, this would happen after a time of judgment. In this time of restoration the Spirit of God would be poured out upon “all flesh,” namely, the Jews and Gentiles alike (see verses 28 and 32). According to the Apostle Peter this prophecy began to be fulfilled on the day of Pentecost A.D. 30. It was established with the Israel of Promise, called by Joel (and Paul) “the remnant” (see Ro 11:1-5). ~ Therefore, the establishing of the Messianic Kingdom began on the day of Pentecost A.D. 30 as recorded in Acts 2 where Peter announces: “this is that spoken of by Joel …” (Acts 2:16) 

The Prophet Malachi: In Malachi 1:11-12 the prophet foretells of a time in the Messianic Kingdom when “in every place incense shall be offered” in the name of the LORD, “and a pure offering” would be offered. In verse 12, Malachi calls this pure offering the “table of the LORD”: 

“For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible.” —Malachi 1:11-12

v11 “And in every place.” The idea is: throughout the entire world. See the statement before: “My name shall be great among the Gentiles,” and the statement after: “For my name shall be great among the nations.” The “gentiles” and “nations” have all nations in view. 

v11 “Incense shall be offered unto my name.”  In this Messianic Kingdom, prayer to Yahweh would be a sweet smelling savor sent up from “among the Gentiles ... in every place.” 

v11 “And a pure offering.” In the Messianic Kingdom “a pure offering” will be made for trespasses and sins “among the Gentiles ... in every place.” ~ Throughout holy Scripture Jesus is shown as the “pure offering” for sin (see 2 Co 5:21). 

All Christians acknowledge the sacrifice of Christ on the cross: outside the walls of Jerusalem, at nine o’clock on the morning of Nisan 14, A.D. 30. To most, it is an event locked in space and time; but ... Malachi speaks of this “pure offering” (sacrifice) being executed “in every place.” Therefore, unlocked from space and time. Of what could Malachi have been speaking? The answer is, the Lord’s Supper. 

When Malachi wrote of the altar of Holocaust he spoke of it as “the table of the Lord” (see verse 12). In Hebrews 13:10-11 the author parallels the altar of holocaust to the Lord’s Table of the Christian Eucharist. This teaching is Pauline. For Paul wrote, accusingly, concerning those who would partake of the Eucharist and eat at a pagan feast, those things offered to idols: “You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons,” he told them (1 Co 10:21). Paul, further, told the Christians that “... as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” (1 Co 11:26). Thus, through the weekly observance of the Eucharist (Ac 20:7-11) throughout the earth, it is declared that the Messianic Kingdom of the Davidic King is established. The “pure” (sinless-spotless) “offering” has been unlocked from time and space, and is now manifested in the breaking of the bread and the sharing of the Eucharistic cup (1 Co 11:26). 

In relation to this “pure offering” being offered “among the Gentiles ... in every place,” we should look to Romans 15:16 from the NASB. Here, when Paul writes of “ministering the Gospel,” he employs the Greek word “herourgounta” (used only here in the New Testament), which refers to ministering as a priest. Paul references his priestly functions in presenting the Gentiles as an offering to God. To understand his meaning, a comparison should be made with 1 Corinthians 10:17-18; which teaches that those who partake of the covenant meal of bread and wine take on a oneness with the sacrifice of Christ: just as those who partake of the sacrifice from the altar of holocausts (namely, the Old Testament’s Lord’s table) have an identity with the altar (namely, the sacrifice). Therefore, Paul sees himself functioning as a Christian priest, officiating at the Lord’s table of the Messianic Kingdom, as the communicants identify (vicariously) with the “pure offering” of Christ; Who is made present through the bread and the wine—“in every place.”

IV. The Old Testament Prophets Prophesied of the Church

One is left shaking one’s head at the insistence of Premillennialism’s adherents  that the prophets never saw nor prophesied of the Church (a charge often heard when debating eschatology). It is surprising to me that anyone with a modicum of reasoning ability would take such a barmy position.

So far this writing has proven:

1. That, according to James, the prophet Amos prophesied about the Church (Acts 1516-17 cf Amos 9:11-12);
2. That, according to Peter, Joel prophesied about the Church (Ac 2:16-21 cf Joel 2:28-32);
3. That, according to the author of Hebrews, Jeremiah prophesied about the Church (He 8:6-12 cf Je 31:31-34);
4. That, according to Paul, Malachi prophesied about the Church (Ro 15:16; 1 Co 10:17-18 cf Mal 1:11-12).

V. The Kingdom Teachings of Jesus 

1. Israel’s New Birth: John 3:7, “Marvel not that I said unto thee, Ye must be born again.” ~ Jesus informs Nicodemus (a ruler of the Jews) that they (the Israelites) must be born again. The Greek soi is the plural “you all.” Jesus is speaking past Nicodemus to the nation he represented. This New Birth took place on the Day of Pentecost, A.D. 30.
2. The Kingdom Is Present: Matthew 4:17, “Repent: for the kingdom of heaven is at hand.” ~ Jesus, according to Mark, came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mk 1:14-15). In Matthew 12:28, Jesus would refer to His exorcisms and say, “... if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.” That the Kingdom was a present reality is a constant theme in the preaching of Jesus. 
3. The Gospel of the Kingdom (The Sermon on the Mount), Matthew chapters 5, 6 and 7. ~ The Sermon on the Mount is the King’s Kingdom Manifesto. 
4. The Our Father: Matthew 6:9-13. ~ Jesus teaches His disciples to pray for the Kingdom to come on the earth as it has come in Heaven. The rejection of the King did not postpone the establishing of His Kingdom. It was established in Heaven upon His return (Da 7:13-14 cf Re 12:5) and in the earth by His Church. Premillennialism’s position on the Kingdom of the Messiah is for a future age. In short, Jesus instructs His disciples to expect and prepare for the occupation of the earth; while most of evangelicalism, on the other hand, expects and prepares for the evacuation of the earth, and its surrender to the Antichrist. Which view reflects the teaching of Jesus?! 
5. Oneness of the Old and New Testament Church: Matthew 8:5-13. ~ In v10, referencing the Gentile Centurion, Jesus stated: “I have not found such great faith, not even in Israel,” then He states, “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness.” Those who come from the “east and west” references the Gentiles (represented here by the Centurion). Jesus also speaks, in this text, of “the sons of the kingdom” (verse 12): who will be cast out (of the Kingdom), “into outer darkness,” for their lack of faith. These “sons of the kingdom,” though descended from the patriarchs, are excluded from the Kingdom of Heaven for their rejection of Christ (see Romans ch. 11). Jesus uses the backdrop of the believing Gentile (verses 8, 9, 10) to demonstrate the future Jewish rejection, and Gentile acceptance, of His Kingdom (Mt 21:33-46).
6. VI. Announces the Establishing of the Messianic Kingdom: Matthew 11:1-6. ~ The faith of the Baptist had lapsed. He sent his disciples to Jesus to ask if He was, indeed, the Messiah. Jesus responded with a reference to Isaiah 35:2-6. This particular passage from Isaiah identifies the One who was to come, and establish the messianic age. Notice, Jesus uses Isaiah’s quote to answer the Baptizer’s question: “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, And the tongue of the dumb sing. For waters shall burst forth in the wilderness, And streams in the desert.” (Isaiah 35:5-6). Compare to Jesus’ reply: “Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” Thus, Jesus identified His coming as establishing the Kingdom of the Messiah! 
7. VII. Elijah Had Already Come and Ushered in the Kingdom of the Messiah: Matthew 17:9-10. ~ The second coming of the prophet Elijah was expected “Before the coming of the great and dreadful day of the LORD” (Mal 4: 5)—a day that would mark the judgment of unbelieving Israel and the arrival of the Messianic Kingdom. When the disciples realize that Jesus was laying claim to messianic prerogatives (Mt 17:9-10) they ask him, “Why then do the scribes say that Elijah must come first?” Jesus answered them, “Elijah has come already,” (Mt 17:12). Before this event Jesus had stated clearly, concerning John the Baptist, “he is Elijah who is to come.” (Mt 11:14). 
8. VIII. Parable of the Good Seed and Tares: Matthew 13: 24-30, 37-34. ~ The part that is most important for us is the “harvest” of the tares and wheat. In verse 30 Jesus says: “Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.’” A point that is inescapable is the thing Jesus said would be done first. First, the tares (children of the wicked one—v38) are to be gathered from the field (the world —v38). In v41 we are given Jesus’ commentary on v30; Jesus explains: “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness;” then Jesus continues to say, “‘and will cast them into the furnace of fire;’” in that place there will be weeping and gnashing of teeth.” There is NO rapture spoken of by Christ in this passage. Instead of a rapture, there is a promised taking away of the wicked out of the kingdom—which is identified as the “world.” While this does not agree with the futuristic view of the Negative, yet it is in perfect agreement with all Jesus ever taught about the consummation of His kingdom. 
9. IX. Wicked, Taken in Judgement; Righteous, Left Behind: Matthew 24:37-42. ~ In Jesus’ analogy of the Days of Noah and the Coming of the Son of man, those taken from the field, bed and the grinding wheel are to be compared to those taken in judgement during the flood. Again, there is no rapture here, but a taking in judgement. 
10. The Tribulation Would Happen in Jesus’ Generation: Mathew 24:34. ~ No matter how fiercely the futurists attempt to wrest this text from its natural understanding it remains steadfastly sure.
11. XI. The Whole World Becomes the Kingdom of Heaven: Matthew 13:33. ~ The Gospel of the Kingdom is like leaven that is worked into society through the efforts of the Spirit-filled Church, until the whole world becomes the Kingdom of Heaven.
12. XII. A General Resurrection: John 5:28-29. ~ Jesus taught a general resurrection of the righteous and wicked at the same moment: as did Daniel  (Da 12:2) and Paul (Ac 24:15).

Amen

Apostolically Speaking,

☩Jerry L Hayes D.D.

The Church is the Israel of God

The new birth of Israel, foretold by the prophets and commanded by Jesus to Nicodemus, took place in Jerusalem on the day of Pentecost A.D. 30.  Israel was born a physical nation (Israel according to the flesh—1 Co 10:18) from Mount Sinai; so too, it was reborn a spiritual nation (the Israel of God—Ga 6:16) from Mount Zion (Jerusalem). 

When Jesus was in Jerusalem for the first temple cleansing (Jn 2:13-25), He clashed with Israel’s religious establishment. Here, He said, “Destroy this temple, and in three days I will raise it up.” (Jn 2:19). Jesus spoke two directionally: To His disciples He spoke of His resurrection, but to the Jews He spoke of a new Israel that He would raise from the dust and ashes of the old temple order. From the very first, the Jews had Him dead-to-rights: He was a revolutionary, working to bring down the Temple and all that IT stood for (Mt. 24:1-2), and to raise in its place His body—namely, His church. They watched Him choose twelve disciples—not 10, 20 or 30: twelve is the biblical number of government. His choice of twelve disciples presaged His purpose: namely, to establish a New Israel with the twelve disciples.

It is exactly to this purpose that Jesus tells Nicodemus (Jn 3:1-10) “ye must be born again” (v7). Notice the plural “ye” in v7.  Jesus was speaking beyond Nicodemus. He was speaking to all Israel as represented in Nicodemus—who was a prince of Israel, a member of the Sanhedrin. When he failed to understand Jesus’ meaning, concerning the new birth, the Lord asked him how this truth had escaped him since he was a “teacher” of Israel (v10). If Nicodemus had studied the prophets with his heart unveiled (2 Co 3:14-16), he would have known of the required new birth for the nation. The prophet Jeremiah had foretold of the new covenant, that resulted in knowing the LORD in a new way, which established His laws in the heart; he told of a relationship which removed (not just covered) sin (Je 31:31). Many prophets of the Old Testament foretold of Israel becoming a NEW CREATION in the Messianic Age (see Isaiah chapter 11). “Old things are passed away and behold, all things are become new” (2 Co 5:17). Jesus, when speaking of the consummation of the Kingdom, said, “Behold, I make all things new” (Rev.  21:5). In Israel’s new birth, that which was physical transforms into that which is spiritual.

Therefore, when Paul writes of the cultivated olive tree in Romans 11, it is an olive tree that was born again at Pentecost. I.e. the physical nation of Israel that was transformed into the spiritual nation of Israel. Thus, when the Gentiles were/are grafted into the tree (the Israel of God) they become the tree into which they are grafted.

The Cultivated Olive Tree

As we enter into this subject I would like to ask all who hold to a futuristic view of the Messianic Kingdom (i.e., all modals of Premillennialism): In your view, who (or what) is the cultivated Olive Tree of Romans 11:24? 

For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? —Romans 11:24

In a recent formal debate on this subject my opponent, when asked this question answered: “It represents the place of God’s blessings.” I would ask: Where does the Bible state such an interpretation of the Olive Tree? The truth of the matter is the Bible never gives such an interpretation of the Olive Tree.

The biblical answer to the above question is: Israel. We find this definition of the Olive Tree in Jeremiah 11:10-17 “... the house of Israel and the house of Judah have broken my covenant which I made with their fathers. 11 ... Behold, I will bring evil upon them, ...12 Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: ... 13 ... O Judah; and ... Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal. ... 15 What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, ... 16 The Lord called thy name, A green olive tree,... 17 For the Lord of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.” 

One does not need to ponder why my premillennialist friend did not give the proper, and biblical, answer, which is: Israel. Such biblical honesty is a luxury that the futurists can ill afford. If the biblical answer had been given, the debate would have been over in an instant. The conclusion of the matter would be this: The cultivated olive tree is the Remnant of Israel (Ro 11:1-5) who was the Israel of Promise; the wild olive branches are the Gentile believers who were/are grafted into Israel, therefore becoming Israel.

An unshakable proof that the Church is Israel is the 11th chapter of Paul’s letter to the Romans; from this chapter, we identify the “cultivated olive tree” as Israel. (See Romans 11:24 from the NKJV: “cultivated olive tree”; the Grk word is kallielaion: the garden olive as opposed to the wild olive.) Understandably, the premillennialists, can ill afford to agree—it would prove Israel to be the Church and the Church to be Israel. Ergo, if the “cultivated olive tree” is Israel and the Gentile believers are grafted into it, then all are Israel: Jews, who are the natural branches of the tree, and the Gentiles, who are grafted into the tree (Jer 11:16). Jeremiah identified Israel as the “cultivated” olive tree: notice, Israel is the “olive tree” that God, Himself, planted (Je 11:17), i.e. cultivated. When Jeremiah introduced Israel as the olive tree which God Himself planted, he, as did Paul, referenced branches being cut out of the tree (Israel) as an act of judgement (Je 11:16 cf. Ro 11:17-21); it should be clear to anyone with one eye and walking around sense that Paul is echoing Jeremiah’s reference to Israel as the olive tree. If this were not enough, a simple walk through Romans chapter 11 demonstrates the olive tree to be Believing Israel:

1. V1, Paul introduces his subject: Israelites;
2. Vv4-5, believing Israelites are the remnant;
3. Vv5-6, the believing Israelites (the remnant) are the “election of grace”;
4. V7, national Israel did not receive (the kingdom), but the “election of grace” did receive;
5. Vv16-17 the analogy of a tree is introduced for the Israelites that believed: I.e. the “remnant,” the “election of grace”; 
6. V17, Gentile believers are introduced as branches of a “wild olive tree” that are “grafted” into the “olive tree” which is an allegory for the Israelites that believed: i.e. the “remnant,” the “election of grace”;
7. V24, this olive tree is said to be a “cultivated” (kallielaion) olive tree (The Greek text correctly translated by the NKJV).

The above seven points, taken from Romans chapter 11, establishes the “cultivated olive tree” as Believing Israel. Therefore, the believing Gentiles are grafted into Believing Israel. So, then, ALL Christians are in the “cultivated olive tree” !  Which is Believing Israel !

When the futurists posit a distinction between the Gentile Believers and the Israel of God they violate everything Paul taught about Jewish and Gentile believers’ relationship. Ephesians 2:12ff being but one example:

That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit.—Ephesians 2:12-22 

Paul, writing to the Gentile Christians, states: “ye were” (before their new birth) “without Christ, being aliens” (not citizens) “from the commonwealth of Israel, and strangers from the covenants of promise”; however, since being grafted into the “cultivated olive tree” (Israel) they “are no more strangers and foreigners, but fellowcitizens” (of the commonwealth of Israel) “with the saints, and of the household of God.”

The Church Is Referenced As The Twelve Tribes

Adding, yet, another layer to our argument that the “Church is the Israel of God” is James (the Lord’s brother and first bishop of Jerusalem), who addresses the Church as the Twelve Tribes of Israel. He writes it this way: 

“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.” —James 1:1

Thus, James (our Lord’s brother), is in total agreement with Paul in this matter:. Moreover, he identifies the Church as the “Tabernacle of David” rebuilt (Ac 15:16). James makes this observation when he learns, at the council of Jerusalem (Acts ch 15), from Paul and others that the Gentiles have been received into the “Commonwealth of Israel” and made “fellowcitzens.” This, then, is a periscope into why when James writes his catholic letter to the Lord’s church, he addresses them as “the twelve tribes”.

Paul: The Church is the Israel of God

Writing to the Galatians, Apostle Paul referenced the Church as the “Israel of God.” He wrote it this way:

“For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” —Galatians 6:15-16

The Apostle to the Gentiles states clearly that it is not being Jew or Gentile that is important, but being a new creature in Christ Jesus.

It is evident that Galatians 6:15-16 (above) proves the thesis of this writing; 

A word should be said concerning the futurists’ attempt to twist this Pauline statement to their favor. They are fond of pointing out the English conjunction “and” in reference to the “Israel of God.” From this conjunction, the futurists aver that the “Israel of God” is something other than the Gentile church. Firstly, this assertion is not biblically allowed in the light of all Paul taught (especially in Eph. 2:12-22) about the Jewish and Gentile believers being ONE; Secondly, the futurists’ reference to the conjunction “and” is no proof at all, in that the Greek kai (which is, here, translated “and”) also means even and namely. Therefore, in the light of the Apostle’s universal teachings concerning the Jewish and Gentile believers (Ro. 2:28-29; 3:1-4; 4:9-19; 8:15; 9:6, 25, 27-23; 10:12; 11:1-36; 15:8-12, 27; 1 Co 10:11; 2 Co 3:14; Ga 3:7-18, 24-29; 4:5, 22-31; 6:15-16; Col 1:13,20, 27-28; 2:14; 3:11;4:3 cf. Ep 3:2-9; 2 Tim.1:3; He 8:6-13; Ja. 1:1; 1 Pt. 1:1; etc.), the ONLY way to understand “and” (Grk. “Kai”), from our text, is as “even” or “namely.” Thus, “kai epi ton Israâl tou theou” must be understood: “even the Israel of God” or “namely the Israel of God.” (“And,” is not an incorrect translation since it carries the meaning of ‘even” and “namely” when the context demands it.)

True Israel is faithful Israel, and only faithful Israel inherits God’s promises. Paul references them as the “remnant” and the “election of grace” (Rom 11:5). And faithful Israelites are those circumcised in their hearts, those who have trusted in the Messiah. The Apostle to the Gentiles wrote it this way: “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Rom 2:28-29). 

When Paul associated Abraham and the patriarchs with the “root” of the cultivated olive tree (Rom 11:16-17, TPT ) he was being consistent with his theme of all believers, Jews and Gentiles, being the descents of father Abraham (Rom 4:1-16): thus, the Israel of God. 

Since Abraham and the patriarchs are consecrated and set apart for God, so also will their descendants be set apart. If the roots of a tree are holy and set apart for God, so too will be the branches. 17 However, some of the branches have been pruned away. And you, who were once nothing more than a wild olive branch, God has grafted in—inserting you among the remaining branches as a joint partner to share in the wonderful richness of the cultivated olive stem. —Romans 11:16-17 TPT

Another Way of Saying It

We may present this truth yet another way: The Israel of God is comprised only of those who have faith in the only faithful Israelite who has ever lived—Christ Jesus. In fact Jesus was the true Israelite of whom all Israelites were but foreshadowings: E.g., Hosea 11:1 states, “When Israel was a Child, then I loved him, and called my son out of Egypt.” The Lord’s apostle, Matthew, identifies Hosea’s “Israel” as Jesus, when he writes, “ … the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: … When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son” (Matthew 2:13-15). Thus, all born as sons and daughters of Jesus Christ are born sons and daughters of Israel. By having faith in Jesus, the true Israelite, all believers can be reckoned as true Israelites. All who are united by faith to Jesus the Christ are the true “Israel of God” (Gal. 6:16).

Amen

Apostolically Speaking,

Bp. Jerry L Hayes D.D.

View the video version of this essay at: https://www.youtube.com/watch?v=tkq7Q71Ftbk&t=64s&ab_channel=BishopJerryLHayes