Around the time Douglas Krieger released his book on Commonwealth Theology in early 2018 it became apparent within the burgeoning Commonwealth of Israel Movement that a reference-notes study Bible would be advantageous. Indeed, Protestant/Reformed and Dispensation Theology - the immediate predecessors to Commonwealth Theology - both disseminated their views to the pulpit through the publication of reference Bibles; the Geneva Study Bible and the Scofield Reference Bible, respectively.
Thus this Foundation was birthed with its primary educational objective being the production of an annotated reference/study-notes Bible. The Bible will present readers with a comprehensive application of Commonwealth Theology to the sixty-six canonical books generally accepted as inspired Scriptures.
See our Mission, Beliefs, and Statement of Faith pages on the tabs and footer of the website for more information about the Foundation. https://www.commonwealthofisrael.org
The Living God desires relationship with man. Fellowship has been extended to chosen people through a series of covenants. God desires obedience but requires faith in His identity and in His intent to accept, bless, and show mercy. (Heb. 11:6; Rom. 9:32)
Both the House of Israel (Ephraim) and the House of Judah broke their covenant with God. (Jer. 11:10) The House of Israel was declared to be divorced (Jer. 3:8); and, “not My people.” (Hos. 1:9) Thus God’s covenant with Ephraim was technically broken. The House of Israel/Ephraim was intentionally scattered and diffused into the Nations (Gentiles) so that they were “swallowed up.” The House of Judah was sent away without a certificate of divorce. (Isa. 50:1)
But God has not forgotten nor forsaken either Judah or Ephraim. (Isa. 49:14-16; Jer. 3:12; Rom. 11:1,2) Both the everlasting Abrahamic covenant and the Mosaic covenant remain in place on God’s part: “Concerning the election...the gifts and the calling of God are irrevocable” (Rom. 11:28,29); “If we are faithless, He remains faithful; He cannot deny Himself.” (2 Tim. 2:13)
How God might legally take back his unfaithful partner, Ephraim; and, how God might bring the Gentiles (who were “strangers from the covenants of promise”) into a covenant relationship, was a mystery. This mystery of the Servant-Savior, was stated but not comprehended in Isaiah’s narrative (Isa. Ch’s 49-53) which addressed: the Gentiles, the divorce, and the vicarious suffering and death of Christ for the sins of all parties - “the sins of the world.” (John 1:29; 1 John 1:22)
Christ is “the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory. Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.” (Col. 1:26-28) [from the Preamble - DISTINGUISHING TENETS OF COMMONWEALTH THEOLOGY https://www.commonwealthofisrael.org/p/blog-page_81.html]
The Commonwealth of Israel Foundation endeavors to restore the biblical bond of peace between the Christian and Jewish faith communities through the development and promotion of Commonwealth Theology. Commonwealth Theology (CT) affirms that the “Commonwealth of Israel” (Ephesians 2:12) describes a common ground between Jews and Christians that is “built on the foundation of the apostles and prophets with Christ Jesus himself as the chief cornerstone” (Ephesians 2:20). The supernatural concept of “Divine Deliverance” – of “Messiah,” the “Deliverer,” “Savior” – is embedded in Hebrew and Christian Scriptures and is espoused by both Jewish and Christian theologies.
Endemic within CT is the understanding of the “Breach of Jeroboam” wherein the Ten Tribes of Northern Israel (House of Israel; Jezreel, Ephraim, Samaria) were “swallowed up of the nations,” “divorced” from the covenants, and deported by the Assyrians. However, the Almighty has through the Suffering Servant, the Messiah, Jesus, Yeoshua, by the blood of His Cross, ransomed those “who were no longer a people” to be “the people of God” having mercy upon them all and uniting them once again under the United Kingdom of David . . . awaiting when “all Israel” (Judah and Ephraim) shall be saved. Such a United Kingdom of David includes “the rest of mankind.” The “Assembly” or “Ekklesia” being built by Jesus is inclusive of both Jews and “Gentiles” (those among the nations – “all the children of God scattered abroad”).
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