Dispensationalism: Essential Beliefs and Common Myths: Revised and Updated

by Michael J. Vlach

Hebrews 8:8–13, which quotes the original new covenant passage of Jeremiah 31:31–34, includes the church in the spiritual blessings of the new covenant, but since the new covenant was originally promised to Israel, the covenant must eventually involve national Israel. Paul makes this connection in Romans 11:26–27 when he quotes the new covenant passage of Isaiah 59 to support his claim that “all Israel” will be saved (see Isa. 59:20–21). Believing Gentiles experience salvation benefits of the new covenant in this age, but the New Testament does not exclude national Israel from the covenant. In fact, it speaks of national Israel’s inclusion. Thus, the new covenant has a “both/and” element to it—both Israel and the church. The church consisting of believing Jews and Gentiles in this age is related to the new covenant now (Heb. 8:8–13), and Israel will be related to the new covenant at the second coming of Christ (see Rom. 11:25–27).

With Hebrews 8 including the Church in the New Covenant, isn’t it possible that an expansion is happening to God’s original promise to Israel: now Gentiles are included and now all those who by faith belong to God and are His people (both Jew and Gentile) inherit not just the original land promised to Israel but the whole earth. Would such an understanding of expansion really contradict the original promises to Israel? Wouldn’t such an understanding cut though the Dispensational / Covenant Theology divide?