The following section is an extract from my book *Jesus and the Jews* mainly based on the Gospel of John and his first epistle, published at Brave New Books and is available to purchase on Amazon.com

₁Let not your heart be troubled: ye believe in God, believe also in me. ₂In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. ₃And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. ₄And whither I go ye know, and the way ye know. ₅Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? ₆Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. ₇If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
(John 14:1-7)

The following passage is, in my opinion, one of the most misinterpreted verses. These verses are often used in connection with funerals. If you just believe in God and also believe in Jesus, then at the Second Coming of Jesus you will be able to move into your mansion that Jesus has prepared for you. The question that has bothered me for years is whether this is the correct interpretation of this passage. We have come to the final portion of Jesus’ teaching to his disciples. This final portion began with a vivid teaching about mutual service. The time ahead, the time when Jesus goes away and leaves them, these 11 remaining disciples, on their own, is the main focus of the whole discourse. That is why he begins by saying that “Let not your heart be troubled” by his departure, and later on adds the following:

₇Nevertheless I tell you the truth; It is expedient for you that I go away
(John 16:7^a)

The fact that Jesus will no longer be with them physically is not only a cause for grief and worry, but is even described by Jesus as “better for you”. The whole context is focused on the fact that Jesus will no longer be physically present and is intended to be an explanation of what this change is all about, focusing not on the distant future but on the immediate future. The whole section from chapter 14 to chapter 17 of the Gospel of John is about this, and therefore has nothing to do with the future Second Coming of Jesus.

The first thing Jesus calls us to do is to believe in God and in Him. This faith is vital for the time to come. The time that is about to come is a reality of faith that cannot be seen by the eyes of the world.

₃₃Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. ₃₄Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 
(John 7:33-34)

This then applied to the audience, the Jews, but it still applies to anyone who does not believe in Him. This reality of faith is spiritual, not physical.

The second thing He refers to is “my Father’s house”. The question that needs to be asked is what this house of my Father entails. Is it some kind of house in heaven that we can claim in the future, or is it something for today? Just a few scriptures:

₉Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. ₂₀Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? ₂₁But he spake of the temple of his body. ₂₂When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.
(John 2:19-22)

In these verses, Jesus himself is the temple, the house of God. And then the following verse by Paul:

₁₅But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 
(1 Timothy 3:15).

In this verse the church of Jesus Christ is the house of God. The question that then arises is whether the house of the Father that this passage is talking about is not exactly the same thing, namely Jesus Himself and the New Testament Church.

The word dwelling in this text is the Greek word MONE (Strong G3438 μονή ), which means something like dwelling place or abode. This word is derived from the verb MENO (Strong G3306 μένω ) which means to abide, to stay, to dwell, and is translated in chapter 15 of the Gospel of John as to abide:

₄Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me
(John 15:4)

So when Jesus talks about abiding in chapter 15, and everyone agrees that this refers to the present-day relationship we have with God, with Jesus, then it seems logical to me that the Father’s house in chapter 14 refers to the present-day dwelling place and not something in the distant future. This is underlined by Jesus’ statement: “I am the Way, the Truth and the Life”. The tabernacle of Moses had three entrances, the entrance to the court, the entrance to the Holy place and the entrance to the Holy of Holies, according to Jewish tradition these entrances respectively were called “the way, the truth and the life”.  What Jesus is saying is that He Himself is the entrance to the Father’s house, both to the court, with the altar and the laver, but also to the Holy place, with the candlestick, the table of unleavened bread and the altar of incense, and finally also to the Holy of Holies, where once stood the Ark of the Covenant with the mercy seat. In Hebrews these things are called a foreshadowing of Jesus:

₉which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience…
₁For the law having a shadow of good things to come, and not the very image of the things…
(Hebrews 9:9; 10:1a).

It is therefore of the utmost importance to take these things into account when interpreting the scripture. So when Jesus says that He will prepare a place for us, He is referring to the situation that arises when the Comforter, the Spirit of Truth, is sent. We are offered a place, a dwelling, in Him. Paul speaks of this at length in his epistle to the Ephesians:

₄But God, who is rich in mercy, for his great love wherewith he loved us, ₅even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) ₆and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: ₇that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
(Ephesians 2:4-7)

This, then, is the state of things today, in which we are partakers by faith.

₈Philip saith unto him, Lord, shew us the Father, and it sufficeth us. ₉Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? ₁₀Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. ₁₁Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. ₁₂Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. ₁₃And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. ₁₄If ye shall ask any thing in my name, I will do it.
(John 14:8-14)

Philip then asks for a physical manifestation of God the Father. God the Father is to be made manifest by Jesus in our world, the physical world. While this is an authentic desire, similar to Moses’ desire to see God and Elijah’s desire to see God, all Jesus does next is refer to Himself as the ultimate revelation of the Father. Jesus, as the Word made flesh, the ultimate revelation of the Father. In Matthew 13, Jesus blesses the disciples for having seen him.

₁₆But blessed are your eyes, for they see: and your ears, for they hear. ₁₇For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
(Matthew 13:16-17)

Many of the people of the Old Testament had an overwhelming desire to witness the presence of the Messiah, Jesus, and to be allowed to hear Him, but they did not live to see it. The disciples, however, were allowed to experience it. One might conclude that however great the revelation of God may have been under the old covenant, the presence of Jesus in their midst is far greater. The disciples themselves experienced Him, not only as a person, but also the miracles He did before their eyes, which may be the fundamental basis of their faith, rather than the supernatural manifestation of God the Father. And out of this faith, if it is based on this revelation, the revelation of Jesus Christ, they will also be able to do great works, perhaps even greater than those of Jesus.

When Jesus tells the disciples about the time to come and points them to the Father’s house, there is no reference to a utopian reality, later in heaven, but they are pointed to the faith that they need to have in order to stand in this world and to perform the works that they are allowed to do on the basis of that faith. As we shall see, the remainder of this part of John’s gospel is about the time that is about to come when the Holy Spirit, the Spirit of Truth, the Comforter, will be sent into this world to be with them and to enable them to live in the reality of the Kingdom of God, while they are still physically connected to the earthly reality. My Father’s house, therefore, is the reality by faith in which we are permitted to walk today while we are physically present on this earth. Jesus goes on to describe how this will be possible.

₃Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; ₄who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God
₈And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: ₉even him, whose coming is after the working of Satan with all power and signs and lying wonders, ₁₀and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. ₁₁And for this cause God shall send them strong delusion, that they should believe a lie: ₁₂that they all might be damned who believed not the truth, but had pleasure in unrighteousness.
(2 Thessalonians 2:3–4; 8–12)

This passage is often cited in connection with the end times and the second coming of our Lord. Human history will culminate in the reign of the so-called “Antichrist,” referred to here in the quoted passage from the epistle to the Thessalonians as “the man of sin.” He is also referred to as the “son of perdition,” a term that appears only twice in the New Testament: here and in John 17, where Jesus utters his high priestly prayer:

₁₂While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. (John 17:12)

This term refers to Judas Iscariot, the one who betrayed Jesus. This Judas is said to have been the only one among the circle of disciples who was from Judea. Various sources draw a connection to Keriot or Kariot, a small town near Hebron; the other disciples were all from Galilee, the region where Jesus had also grown up. In addition to this statement by Jesus, the Bible gives us a few specific references to Judas:

 ₆This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein
(John 12:6)

Judas was, therefore, greedy and corrupt. In Mark 14, Judas’s decision to betray Jesus seems to be linked to Mary’s anointing of Jesus in Bethany. The so-called waste of the very costly ointment of spikenard, as Judas described it, seems to have triggered something in Judas’s heart that led him to decide to betray Jesus.

 ₂₆Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. ₂₇And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly
(John 13:26–27)

As a disciple of Jesus, Judas had been accepted into the inner circle and appointed as an apostle. Not only must he have witnessed the signs that Jesus performed, but he must also have been sent out, filled with the power to heal the sick and cast out demons (see Matthew 10:1-4, Mark 3:14-19, Luke 6:12-16). He thus experienced everything firsthand and yet chose to betray Him. The same is true of the culture of that time; Jesus’ contemporaries, too, came to know Him unmistakably through all the signs He performed, and yet the vast majority of them rejected Jesus and persecuted the early church in Jerusalem in no uncertain terms. The general expectation of the Messiah had become linked to the desire to finally be freed from Roman rule. All four Gospels describe the entry into Jerusalem; it must have brought with it immense euphoria—now the moment had come for the Messiah to drive the Romans out of the land and restore the kingdom of David. When it became clear immediately afterward that Jesus was not going to fulfill this expectation, the atmosphere shifted to the opposite; just a few days later, the cry of “Crucify Him!” rang out. This same dynamic must also have played a role in Judas’s heart when, instead of assuming his role as the great liberator, Jesus began to wash the disciples’ feet; it is, in fact, immediately after this event that the devil himself fills Judas’s heart (see John 13:1–30). The great pitfall was a misplaced expectation of the future based on Jewish tradition rather than on the Bible. Judaism at that time expected an earthly kingdom, whereas Jesus had a heavenly kingdom to offer. This is what Jesus declared to Pilate, the Roman governor of Judea at that time:

₃₆Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. ₃₇Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 
(John 18:36–37)

Instead of a physical fulfillment of promises linked to Jerusalem and the temple, Jesus points to a heavenly kingdom.

And now back to the opening passage. Even today, we see once again that there is supposed to be a physical fulfillment of “biblical” promises; the establishment of the modern State of Israel in 1948 is said to constitute the basis for this. Especially within the evangelical segments of the church, particularly in the West, there is a renewed belief in a physical kingdom in an earthly Jerusalem with a restored temple as the centre of future worship and as the residence of the Son of David, from which the world will receive peace. The people of Israel would once again play a key role in this. Instead of a New Testament eschatology—based on the Bible as a whole and focused on a spiritual kingdom with the New Jerusalem at its centre—many have adopted an eschatology based on Jewish tradition and Talmudic interpretations of the Old Testament, without taking into account the New Covenant offered to us in Christ and the way Jesus and the apostles describe the future. The big question for me is whether this body of thought might turn out to be the lie that Paul warns against in the text. What if it turns out that even now, Jesus does not meet the false expectations arising from an eschatology based on Jewish tradition? The Jews in Jesus’ time rejected Him because of this deception; perhaps this also played a role in the case of Judas, the only disciple from Judea. Judaism today still does this; they refuse to believe that Jesus is the promised Messiah.

Characteristic of this line of thinking— which is widely held among many Christians—is the belief that, upon His return, Jesus will ultimately fulfill everything that people believe the Old Testament prophecies promise. He will establish the Kingdom of God on earth, with Jerusalem and a rebuilt temple at its centre, and thus with the people of Israel and the Levitical priesthood at its centre. This view assumes that all of God’s promises will be fulfilled because they are said to be unconditionally intended for Israel; the church, at most, will play a supporting role. When Jesus confronts the prevailing ideas about the Kingdom of God at that time, He speaks of the necessity of being born again—that is, born of God—which is a spiritual, not a physical, reality. If that was true for Nicodemus (see John 3:1–21), then it is still true today—even for present-day physical Israel—and the promised Kingdom of God is intended exclusively for those who are in Christ.

₁₁He came unto his own^{(his people}, and his own^{(his countrymen)}  received him not. ₁₂But as many as received him^{(both Jews and Gentiles)}, to them gave he power to become^{(or to be)} the sons of God, even to them that believe on his name: ₁₃which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
(John 1:11–13)

God’s people, therefore, consist of those who believe in Jesus and are born of God and are thus His children. In John’s account—both in the Gospel of John and in the epistles he wrote—there is no reference whatsoever to a physical fulfillment of promises; everything is centred on Jesus. Seven times Jesus explains that He is the one who matters, not a physical Israel. The Gospel of John contains seven “I am” statements:

– the bread of life (John 6:35)  (without Jesus, there is no satisfaction)
– the light of the world (John 8:12)   (without Jesus, only darkness)
– the door (John 10:9)    (without Jesus, no access)
– the good shepherd (John 10:11)  (without Jesus, no guidance or leadership)
– the resurrection and the life (John 11:25-26) (without Jesus, only death)
– the way, the truth, and the life (John 14:6) (without Jesus, no access to the Father)
– the true vine (John 15:1-2)   (Jesus is the true Israel)

All eyes seem to be focused once again on Israel and the Middle East and what is set to happen there in the near future. In this process, we are slowly but surely losing our clear perspective on Jesus—and by that I mean Jesus alone. In our eschatology, Jesus and the present reality of the Kingdom of God should take centre stage. Jesus is seated today at the right hand of the Father; He therefore reigns today from the heavenly Jerusalem. Focusing on Israel slowly but surely robs us of our perspective on the all-surpassing new covenant in Christ. Here are a few more scriptural references from the Epistle to the Hebrews, addressed to Paul’s Jewish contemporaries, which should speak for themselves:

₆But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. ₇For if that first covenant had been faultless, then should no place have been sought for the second.
₁₃In that he saith, A new covenant, he hath made the first old ^(obsolete). Now that which decayeth and waxeth old is ready to vanish away.
(Hebrews 8:6–7; 13)

 ₂looking unto Jesus ^(alone)the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
(Hebrews 12:2)

 ₂₂but ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, ₂₃to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, ₂₄and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. ₂₅See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: ₂₆whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. ₂₇And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. ₂₈Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: ₂₉for our God is a consuming fire.
(Hebrews 12:22–29)

If I then return to the passage at the beginning of this discourse, to Paul’s assertion that deception is linked to receiving a love for the truth, and that it is God Himself who offers us not only the truth but also seems to offer us the lie—then this is a kind of test for our hearts. God does not force us; He leaves the choice up to us. The choice to place Israel back at the centre of our faith is a choice for the Law and the desire to fulfill it in our own strength, and it is equivalent to clinging to the inferior old covenant, no matter how good the intention may be. This was the dilemma that the Jews who had come to faith—that is, the Hebrews—had to deal with. In their day, the temple still stood, and all the activities surrounding the temple service were still part of daily life. The vast majority of Jews held fast to these practices, and this was also true of the Jews in Jerusalem who had come to faith in Christ.

₅But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
(Acts 15:5)

₂₀And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
(Acts 21:20)

The Jewish believers lived at a time when everything related to the old covenant was still in existence, even though they had already become part of the new covenant in Christ. One could say that during this phase, God tolerated the continuation of these practices as long as the remainder of the old covenant had not yet been destroyed. As we have read, Paul indicates that what has become old or obsolete is about to disappear; the destruction of Jerusalem and its temple in the year 70 AD definitively put an end to this dichotomy. From that moment on, the old covenant was definitively gone. To believe today that we must return to a physical temple in an earthly Jerusalem and a physical people of Israel is tantamount to wanting to reverse the judgment that God brought upon the small remnant of Israel at that time. In doing so, we are effectively saying that God did not act correctly at that time and must now retrace His steps, restore the (inferior) old covenant to its former glory, and that the (superior) new covenant is insufficient for us humans—and certainly not for Israel and the Jews. I hear it very often: “God has a plan for Israel.” What does Jesus say about this?

 ₁₆For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. ₁₇For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 
(John 3:16-17)

From the very beginning, God had a plan for the world; Israel was only allowed to play a temporary role in it, but with the coming of Jesus, the specific role of ancient Israel—linked to the Old Covenant—came to an end. The mission has changed; this is what Jesus commanded the newly formed church:

₁₉Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: ₂₀teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.
(Matthew 28:19–20)

Jesus Christ alone, and God’s plan for this world, is central point; it is all about Him.

Jesus alone!!!!

Glory to God in the highest,
And on earth peace, good will toward men.
(Luke 2:14)

Christmas is over. We have once again enjoyed the atmosphere of lights and greenery, set off the necessary fireworks, and now we are at the beginning of a new year. Traditionally, this is a time when peace takes centre stage. Even during the Vietnam War, a temporary ceasefire was declared to emphasise this idea. However, if NATO-boss Mark Rutte’s speech in Germany is anything to go by, he is hinting at an impending war that would surpass both wars of the last century, and this coming year could well be the beginning of it. We are being challenged to prepare to die, and it seems as though everything is geared towards preparing us for this war and rallying us behind it. In this rhetoric, peace seems far-fetched, all because Putin of Russia is supposedly intent on war with the West. Billions are being made available for the development and construction of weapons, supposedly to prepare us for the war that is allegedly coming. Elsewhere in the world, too, there are threats and wars, bringing all the potential destruction that war entails. Since 7 October 2023, the official death toll in Gaza is around 75,000, most of whom are children. Some experts estimate the death toll at 680,000, of whom 380,000 are believed to be children. Reports of genocide are emerging from Sudan, while the US is pushing for war with Venezuela, allegedly due to drug trafficking through the country. Meanwhile, Israel is expanding the war to Syria and Lebanon.

How should we, as Christians, respond to this? In the Sermon on the Mount, Jesus says::

Blessed are the peacemakers: for they shall be called the children of God.
(Matthew 5:9)

Is this what we also strive for? How do we position ourselves, both politically and within the Church? Is our focus entirely on preventing war and bringing about peace? When it comes to Ukraine, all I hear is war rhetoric. When it comes to Gaza, the number of deaths is relativised and justified. Sudan and Venezuela seem to receive almost no attention, and this is also true within churches. If we claim to follow Jesus, does that mean we understand that He is called the Prince of Peace? If we use war rhetoric ourselves, can we still be considered witnesses of Jesus the Prince of Peace? If we justify or trivialise the number of deaths in Gaza and Sudan, how can we possibly reach out to people from different backgrounds, such as Muslims? Can we make it clear to them that God is love, that Jesus loves them, and that he gave his life for them too? Looking at the above text, can we claim to be children of God if we turn a blind eye to or condone all this violence? Jesus tells Pilate that the Kingdom of God is of a different order.

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 
(John 18:36)

We are familiar with the stories from the Old Testament, such as that of Gideon defeating the enemy with just 300 men. The Bible also contains promises that point to victory against the odds.

The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.
(Deuteronomy 28:7)

This apparently also applies to physical Israel under the Old Covenant. If the kingdom had been of this world, no one would have stood a chance of defeating Jesus and his disciples. However, we have become part of the Kingdom of Heaven, where different spiritual principles apply. By following Jesus, we focus on peace and people’s well-being. Jesus came to save, heal and liberate, and this should be our fundamental attitude too. If we call ourselves Christians yet are not deeply committed to this, are we truly followers of Jesus? Are we called to agree with death and destruction, or even just look away and pretend that nothing is wrong? Should we allow ourselves to be intimidated by the ‘evil’ Putin and dangerous Muslims? Should that be our stance in the world? Or should we bear witness to Jesus and his kingdom, even when speaking out politically? This is how Munther “Isaac” (منذر اسحق), the Lutheran pastor from walled-in Bethlehem, put it:

Christmas is not a Western story – it is a Palestinian one.
“This Christmas, our invitation to the global church — and to Western Christians in particular — is to remember where the story began. To remember that Bethlehem is not a myth but a place where people still live. If the Christian world is to honour the meaning of Christmas, it must turn its gaze to Bethlehem — not the imagined one, but the real one, a town whose people today still cry out for justice, dignity and peace.”

Are we brave enough to look in the mirror and acknowledge that our testimony is about peace, regardless of ethnicity, gender or social status? The peace of Christ is intended for everyone, even those we consider to be our enemies. It breaks my heart to see how many people who call themselves Christians seem to stand in the wrong way. So, are we still following Jesus?

 …art thou a master of Israel, and knowest not these things?
…If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
(John 3:10 and 12)

Jesus is talking to Nicodemus, a leader from Israel, a member of the Sanhedrin in Jerusalem at that time. Nicodemus had come to Jesus at night during the Feast of Unleavened Bread, curious to hear what this Jesus would stand for. A conversation about the Kingdom of God ensues. In this conversation, Jesus first emphasizes the conditions that apply in order to be part of it. Jesus talks about being born again, being born of the Spirit. From this conversation, it becomes clear that Jesus and Nicodemus are talking completely at cross-purposes. Nicodemus does not understand anything Jesus is saying, and Jesus reproaches him for this. As a teacher of Israel, he should understand these things, but the opposite appears to be true. In this conversation, Jesus tries to make it clear that the Kingdom of God is a spiritual, heavenly reality and not an earthly one. You have to remember that the Jewish expectation for the future was that the old Israel under David and Solomon would be restored at some point, and that this would become a reality when the Messiah appeared. Jesus’ reproach is that they did not understand earthly things and that, as a result, they would also be unable to understand what Jesus was talking about. Apparently, they do not really understand the function of the Mosaic covenant and the associated temple service, which are part of the earthly realm. In the following passage, Jesus makes the connection between the serpent in the desert in the time of Moses and the purpose for which He came, thereby making it clear that the affair with the bronze serpent is a picture that points to the future. In this way, Jesus wants to make it clear that what Israel experienced on earth, and this also applies to all matters concerning the priestly service and the temple, are pictures of something much greater that far exceeds the limitations of our physical existence. Everything related to the Kingdom of God and the Gospel is so much greater than what they, the Jews of their time, could understand. Paul explains in various places what the difference is between what the Old Testament was about and everything that the New Covenant stands for. I will zoom in on a passage from the Epistle to the Hebrews, which was addressed to the Jewish Christians of that time.

₁Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; ₂a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. ₃For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. ₄For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: ₅who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. ₆But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
(Hebrews 8:1-6)

What Paul is trying to make clear here to Jews who were part of the covenant people is that the reality we are part of is first and foremost spiritual and heavenly, and also much better than the Mosaic covenant. Paul uses terms such as “shadow” and “image,” which can be compared to a photograph. A photograph can make you very happy, but actually being part of the environment depicted in the photograph surpasses everything, of course. The spiritual reality to which Paul refers is what it’s all about.

Back to Nicodemus, he expected the restoration of Jerusalem’s former glory and David as its king, in other words, the restoration of the original Israel. Jesus, however, goes on to speak about all people on earth, the world, and the salvation that would be theirs if they believed in Him as the only begotten Son. Jews had become accustomed to the idea that a life with God was intended exclusively for them and that the rest of humanity did not really matter, something that Jews still believe, as evidenced by various statements in the Talmud. They are the exclusive chosen people, they consider themselves to be genetically superior, they believe themselves to be uniquely capable of obeying God’s laws, and that Gentiles do not possess these qualities. What these Jews do not understand is that they are limiting themselves to the restoration at earthly level and that they have no insight into the much greater heavenly realm associated with Jesus Christ.

Many Christians have also ended up here because of their embrace of Zionist beliefs. The expectation of the future, which for centuries had exclusively concerned the reality of being in Christ and all that this implies, combined with the expected return of Jesus, has been replaced by an expectant focus on developments in the Middle East and the current state of Israel. As a result, many are losing sight of the original spiritual or heavenly perspective. Their perspective of the new covenant is gradually becoming smaller, and they are slowly but surely losing the awareness of what it means to be part of the heavenly realm in Christ. But let’s look at a passage:

₃Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 
(Ephesians 1:3)

₁₉and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, ₂₀which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, ₂₁far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: ₂₂and hath put all things under his feet, and gave him to be the head over all things to the church, ₂₃which is his body, the fulness of him that filleth all in all.
(Ephesians 1:19-23)

The perspective on this current reality is overshadowed by the so-called future perspective on Israel. The riches associated with the new covenant we are now part of are slowly but surely dissipating.

Jesus tries to make it clear that the heavenly things associated with his coming are what everything revolves around and that the earthly things are merely an image:

 ₁₉And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. ₂₀For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. ₂₁But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
(John 3:19-21)

Ancient Jerusalem and present-day Israel are part of the earthly reality described, which is still connected to darkness. Rejecting Jesus has major consequences for everyone, as you remain trapped in darkness. If we as Christians reconnect with this, we too will end up in darkness.

We started with the teacher of Israel who not only has no regard for the heavenly, but also does not understand the earthly properly. Believing that we should consult the Jews to gain insight into biblical matters can only cause our perspective on Jesus Christ and the gospel to become increasingly clouded, with all the consequences that entails..

 ₂₄Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. ₂₅For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. ₂₆But Jerusalem which is above is free, which is the mother of us all. 
(Galatians 4:24-26)

The choice is ours: which of the two dispensations do we want to be fully part of? Ancient Jerusalem is in bondage, and that is still true today. Heavenly Jerusalem is free; it is the place where Jesus is seated and where we are a part of if we are truly and exclusively in Him.

When John the Baptist appeared at the River Jordan, baptising people as they repented, a group of Pharisees and Sadducees came to him to be baptised too. John was quite straightforward with this group of religious leaders (and not only with them; in Luke 3:7, he used the same words for the entire crowd). He calls them a generation of vipers.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? ₈Bring forth therefore fruits meet for repentance:
(Matthew 3:7-8)

By using these words, he associates this group of pious men with the devil, also known as the old serpent. (Incidentally, Jesus does the same in John 8:44 and Matthew 23, among other places). These men were religious leaders in Judea at the time and were perhaps members of the Sanhedrin. While these people appeared very pious and convincing on the outside, John realised that behind this façade of piety hid something satanic. By pointing out the fruit they bore, which would result in the coming wrath, he was indicating to them that mere outward piety would not suffice; rather, there should be genuine repentance in order to escape the coming wrath.

Note: The coming of the Messiah and the destruction of Jerusalem are both announced by the angel Gabriel in Daniel 9:24–27 and are therefore closely connected.

John the Baptist had such spiritual insight that he was able to see right through the façade. In our day and time, we also have the obligation of seeing through these kinds of things. Paul warns us::

₁₁And have no fellowship with the unfruitful works of darkness, but rather reprove them. ₁₂ For it is a shame even to speak of those things which are done of them in secret. ₁₃ But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 
(Ephesians 5:11-13)

The big question for us is how we can see through the mask of piety; otherwise, we will not be able to expose the lies. To this end, I would like to share two relevant biblical verses that can help us in carrying out this command.

₁₇Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. ₁₈A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. ₁₉Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. ₂₀Wherefore by their fruits ye shall know them.
(Matthew 7:17-20)

₁₄What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? ₁₅If a brother or sister be naked, and destitute of daily food, ₁₆and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? ₁₇Even so faith, if it hath not works, is dead, being alone. ₁₈Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. ₁₉Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
(James 2:14-19)

What should we pay attention to? The outcome, not the rhetoric. When we consider the impact of the arrival of the ‘chosen people’ on those who have lived in Palestine for centuries, we see only lies, theft and murder. Gaza has been destroyed and it is estimated that somewhere between 60,000 and 600,000 Palestinians have been killed, many of them women and children. Right now, Palestinian homes and property are being destroyed, and people are being killed in the so-called West Bank, including Christian villages being attacked. For more than 75 years, the supposed ‘fantastic, blessed Jews’ in Israel have been leaving a trail of death and destruction in that entire region.

However, I could also stay closer to home. We have been flying a flag for several months now that combines the local Frisian and Palestinian flags. This flag was designed for an organisation called ‘Friesland voor Palestina’. We currently take the flag down at night because it has been ripped off the wall twice. The first time, we found it in the ditch and managed to retrieve it, but the second time, we found the flag completely destroyed. So, we were forced to buy a new flag. The only people I can think of who would commit this kind of vandalism are either Jewish Zionists or, more likely, Christian Zionists. The latter believe that this flag should not be flown, and therefore they feel it is acceptable to destroy other people’s property and deny us the right to have a different opinion about the situation in the Middle East. In John 8, Jesus uses clear words when he refers to Abraham:

₃₉… If ye were Abraham’s children, ye would do the works of Abraham. ₄₀ But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. 
(John 8:39-40)

Abraham lived his entire life in peace among the Canaanites. Consequently, Abraham never undertook any actions to claim the “promised land” by his own authority. It was not until four hundred and thirty years later, in the time of Moses and Joshua, that there was a divine command to destroy specifically named peoples. In this case, the Israelites were the instrument of God’s vengeance for these peoples’ sins. However, when the Israelites later committed the same sins, they too were judged. Apparently, being an instrument of God’s wrath entails obligations; holiness is required, otherwise they are not permitted to carry out this assignment.

 ₁₇And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger. ₁₈ Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.
(2 Kings 17:17-18)

Apart from what I mentioned earlier, the current state of Israel is notorious for its huge LGBTQ community, especially in Tel Aviv, where the world’s largest gay pride parade is held every year. Israel has the highest abortion rate in the world. Looking at these issues and comparing them to the texts mentioned earlier, it should be clear that we are not looking at a blessed people, but a cursed people, right?

When I encounter people who call themselves Christians, who at best tolerate this and often justify or wholeheartedly support it, is it appropriate for me to hold up the mirror in the same way that John the Baptist, Jesus and James did to their fellow countrymen? If someone calls himself a Christian but allows himself to be tempted to destroy other people’s property, does that demonstrate that he is a Christian? Or should we put him in the same category as the Jews, whom Jesus said were children of the devil?

₄₄Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 
(John 8:44)

This is Jesus’ description of devout, religious Jews who attend synagogue every Sabbath, are present in Jerusalem for the feasts, fast once or twice a week, and study the Torah daily. According to their own words, they strictly observe it. So where does that leave us as Christians when we condone sin in the lives of both ourselves and others? Is the fruit that comes forth in this way a fruit of the Spirit?

 ₂₂But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, ₂₃meekness, temperance: against such there is no law. ₂₄And they that are Christ’s have crucified the flesh with the affections and lusts.
(Galatians 5:22-24)

If this doesn’t become evident in our lives over time, can we really call ourselves Christians or followers of Christ? Is Jesus not the Prince of Peace? Do we possess the same faith as Abraham, even in his encounters with the local population?

₁₆ Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, ₁₇ (as it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 
(Romans 4:16-17)

Even if God did promise this land to the Jews, which I seriously doubt, couldn’t they have simply waited for God’s mandate in order to demonstrate their faith? Instead, they violently seized other people’s land and property.

 ₂₂But be ye doers of the word, and not hearers only, deceiving your own selves. ₂₃For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: ₂₄for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. ₂₅But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
₂₆If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. ₂₇Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
(James 1:22-27)

Many teachings on the relationship between Israel and the Church refer to Romans 9–11. This passage of scripture is said to prove that, alongside the role of the congregation of Jesus Christ in God’s plan of salvation, a role is also reserved for Israel, albeit in the future. This text is used to suggest that the church’s role will be complete when the fullness of the Gentiles has come in. Afterwards, it is believed that Israel will come to faith and either fulfil a separate role or become part of the church of Jesus Christ in the end times.

A key question is what Paul means by “the fullness of the Gentiles”. The term ‘multitude of nations’ can already be found in the Book of Genesis. Given Paul’s extensive knowledge of Old Testament scriptures, it is likely that he intended to draw a connection with this verse from Genesis. First, let’s look at the Genesis text:

₁₉And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.
(Genesis 48:19)

Genesis describes how Jacob adopts Joseph’s two sons, his grandsons, as his own sons.:

₅And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.
(Genesis 48:5)

This becomes clearer later on when the people of Israel are divided into tribes, with both Ephraim and Manasseh representing one of these tribes.

Abraham is promised that he will become the father of many nations — or, as it says here, ‘a multitude of nations’.:

₄As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. ₅Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
(Genesis 17:4-5)

The same is promised to Jacob:

₃And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, ₄and said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.
(Genesis 48:3-4)

Therefore, Jacob inherits Abraham’s blessing. As we read in Genesis 48:19, Jacob then places this inheritance on the head of Ephraim, who will also become a multitude of nations. The Hebrew word used here for ‘nations’ is הגוים (Goyim ^{Strong H1471}). This term generally refers to all nations, including the people of Israel, and is often used to refer only to non-Israelites.

Looking at history, it is clear that the tribe and people of Ephraim have assimilated into other nations. This applies not only to Ephraim, but also to the other nine tribes that make up the House of Israel. Indeed, the entire House of Israel is often referred to as Ephraim. The prophet Hosea symbolically represents this by marrying a prostitute.

₁The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
₂The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD. ₃So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. ₄And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. ₅And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. ₆And she conceived again, and bare a daughter. And God said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. ₇But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. ₈Now when she had weaned Lo-ruhamah, she conceived, and bare a son. ₉Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God.
₁₀Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. ₁₁Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.
(Hosea 1:1-11)
₁Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.
(Hosea 2:1)

Jezreel meaning: God sows
Lo-ruchama meaning: Not beloved
Lo-ami meaning Not my people

The House of Israel, with the tribe of Ephraim at its core, finds itself in a situation where God says goodbye and no longer recognises them as his people, as His beloved spouse. The name ‘Jezreel’ suggests that the people will be scattered among other nations, where they will flourish and become fully integrated. The House of Israel thus becomes part of the Goyim. It is only much later that they will regain their status as a people and as God’s beloved when they gather under the one Head, Jesus Christ. Paul also references this text in Romans 9:

₂₄even us, whom he hath called, not of the Jews only, but also of the Gentiles? ₂₅As he saith also in Osee,
I will call them my people, which were not my people;
And her beloved, which was not beloved.
₂₆And it shall come to pass, that in the place where it was said unto them, Ye are not my people;
There shall they be called the children of the living God.
(Romans 9:24-26)

Here, Paul suggests that this passage from Hosea refers to the congregation of Jesus Christ. Therefore, the church is the restored house of Israel — or, as Paul indicates in Galatians 6, ‘the Israel of God’.

Back to the beginning. When Jacob blesses his adopted son Ephraim, he foresees that he will become a multitude of nations. Paul refers to this in Romans 11:

₂₅For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. ₂₆And so all Israel shall be saved: as it is written,
There shall come out of Sion the Deliverer,
And shall turn away ungodliness from Jacob:
(Romans 11:25-26)

The salvation of all of Israel is dependent on the coming together of the remnant of the Jews, the Gentiles, the nations, and/or the heathen under the one Saviour who will come from Sion. Together, they will constitute the New Testament Israel: a community of people born of God, who have received a Spirit-given share in Jesus, seated at the right hand of God the Father in heaven — the New Testament Sion. Jesus declares the following to Pilate:

₃₆Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. ₃₇Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
(John 18:36-37)

The Kingdom of God is therefore not physical or earthly, but spiritual and heavenly.

₁₈For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, ₁₉and the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: ₂₀(for they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: ₂₁and so terrible was the sight, that Moses said, I exceedingly fear and quake:) ₂₂but ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, ₂₃to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, ₂₄and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel
(Hebrews 12:18-24)

₃Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: ₄according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: ₅having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, ₆to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. ₇In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; ₈wherein he hath abounded toward us in all wisdom and prudence; ₉having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: ₁₀that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: ₁₁in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: ₁₂that we should be to the praise of his glory, who first trusted in Christ. ₁₃In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, ₁₄which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
(Ephesians 1:3-14)

To assume that there is still a prospect of a future Israel being ruled from Jerusalem seems to me to contradict this truth: that we are part of the heavenly Jerusalem and share in all the blessings we have received from Christ. The restored House of Israel is made up of Jews and Gentiles who are seated with Christ in heaven, in the heavenly Sion from where Jesus reigns.

₉They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
(Jeremiah 31:9)

The family of the firstborn, Ephraim, represents the Church of Jesus Christ. Jesus is the firstborn from the dead and the true seed of Abraham. It is only through Him that we can belong to the people of God and have God Himself as our Father.

 ₆Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 
(John 14:6)