I wonder if people ask you, like they ask me, “Why do you focus so much on Israel? Why not focus only on the gospel and how to live out our Christian lives today?”

Here are eight reasons why the Bible says Israel really does matter so much and why Christians should focus on the nation.

1. Without Israel, we do not have the gospel.

It was through God’s promise to Abraham, of descendants and a great nation, that the world would be blessed.

Jesus said that “salvation is of the Jews” (John 4:22). The message of reconciliation and peace with God didn’t originate with any Gentile nation or even the church. It was through God’s promise to Abraham, of descendants and a great nation, that the world would be blessed (Genesis 12:1–3). God set apart Israel for His purposes and to represent Him in the world (Exodus 19:5–6).

2. Without Israel, we do not have our Jewish Savior, Jesus Christ.

Jesus Christ, according to the flesh, is the descendant of Israel’s patriarchs—Abraham, Isaac, and Jacob (Romans 9:5). He is identified with the people of Israel, as the apostle John wrote, “He came to His own, and His own did not receive Him” (John 1:11). Jesus also confirmed He was the King of the Jews (Mark 15:2).

3. Without Israel, we do not have the revelation of God’s Word and will for our lives.

The covenants, the giving of the Law, the service of God, and the promises belong to Israel (Romans 9:4). These are presented throughout the Old Testament Scriptures for our knowledge and benefit (2 Timothy 3:16–17). We also owe our New Testament Scriptures to Jewish authors. 

4. Without Israel, we do not have a tree of spiritual blessing to be grafted into.

By God’s grace, Gentiles have been “grafted into the olive tree” (cf. Romans 11:17–18). This tree represents the covenantal blessings of salvation, originally given to Israel, through the Abrahamic Covenant. Gentiles are therefore commanded not to have any arrogance toward Israel in its temporary rejection of Christ, for Gentiles are not the root source of blessing but participants by God’s grace. 

5. Without Israel, we do not have the foundation of the church.

The church was built on the foundation of the apostles and prophets, who are of Israel (Ephesians 2:2). Furthermore, the composition of the early church was predominantly Jewish. The church gradually transitioned to a greater “Gentile membership” under the ministry of the apostle Paul. However, we owe the establishment of the Christian church to Jewish believers in Christ.

6. Without Israel, we do not have the Second Coming of Jesus.

Biblical prophecy reveals that, in response to Israel calling on His name, Jesus Christ will return in glory to this earth to save the nation at the climax of the Tribulation. Jesus declared to Israel, “You shall see Me no more till you say, ‘Blessed is He who comes in the name of the LORD’” (Matthew 23:39). 

The prophet Zechariah also highlighted the Israel-centric return of Christ. God will pour out a spirit of grace upon the remnant of Israel to recognize Jesus as its true Messiah, to repent and call upon His name (12:10; 13:9). Jesus will then fight on Israel’s behalf against the nations gathered against it. He will physically return to Jerusalem and stand on the Mount of Olives, causing it to split in two (14:1–5). And from that day, Jesus Christ will be King over all the earth (14:9).

7. Without Israel, we do not have a future Kingdom to inherit.

Jesus will be Israel’s King and rule His Kingdom from David’s throne in Jerusalem.

Jesus Christ, as King David’s “greater son,” will fulfill God’s covenant to establish David’s throne forever. Jesus will be Israel’s King and rule His Kingdom from David’s throne in Jerusalem (2 Samuel 7:12–16). In his gospel, Luke confirms that Jesus fulfills this promise to David (1:32–33).

Israel also will be the central nation of Christ’s Kingdom on Earth. The prophet Jeremiah prophesied, “At that time Jerusalem shall be called The Throne of the LORD, and all the nations shall be gathered to it, to the name of the LORD, to Jerusalem” (Jeremiah 3:17; cf. Isaiah 2:2–5; Zechariah 8:22–23).

8. Without Israel, we do not have assurance of the gospel and our salvation.

If God can reject Israel and revoke His unconditional promises, He can also reject us and revoke our promises of salvation and eternal life (Romans 11). However, despite Israel’s present disobedience in rejection of Christ, by no means has God rejected Israel (v. 1)! For the gifts and calling of God are irrevocable (v. 29). 

Likewise, despite our disobedience, we receive salvation by the mercy of God through faith in Christ. And this salvation is eternally assured by the demonstration of God’s eternal faithfulness to Israel. 

The gospel, our assurance of salvation, and the fulfillment of God’s promises are all tied to Israel. That’s why Israel matters so much! And that’s why teaching about Israel and eschatology is not only necessary but essential to our understanding of God’s Word and the hope we have in our soon-coming Savior, Israel’s Messiah, Jesus Christ.

About the Author

At Rosh Hashanah, Jewish people greet each other by saying, “L’Shana tovah tikatevu,” meaning “May you be inscribed in the Book of Life for a good year.” What is this Book of Life?

Belonging to God

The Book of Life is found in both the Old and New Testaments. The first reference to this Book appears in Exodus 32. Following the Israelites’ sin of making the golden calf idol, Moses stated, “You have committed a great sin. So now I will go up to the Lᴏʀᴅ; perhaps I can make atonement for your sin” (v. 30). He then returned to the Lord, appealing for God to forgive them, saying, “Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your book which You have written” (v. 32). 

From the idea of being recorded in God’s book of the living (or the righteous) comes the sense of belonging to God’s eternal Kingdom or possessing eternal life.

This Book that God has written appears in Psalms 56:8; 69:28; 139:16; and Daniel 12:1. It concerns both physical life and spiritual life. The Evangelical Dictionary of Theology explains: “In ancient cities the names of citizens were recorded in a register until their death; then their names were marked out of the book of the living. This same idea appears in the Old Testament (Exodus 32:32, 33; Isaiah 4:3). From the idea of being recorded in God’s book of the living (or the righteous) comes the sense of belonging to God’s eternal kingdom or possessing eternal life.” 

Daniel 12:1 states, “And at that time, your people shall be delivered, every one who is found written in the book.” In A Commentary on Daniel, Dr. Leon Wood wrote, “The book here is best taken to be ‘the book of life,’ God’s record of those who are justified in His sight (Exodus 32:32; Psalm 69:28; Luke 10:20; Revelation 20:12).” 

Final Destiny

Most New Testament references to the Book of Life appear in Revelation (3:5; 13:8; 17:8; 20:12; 15; 22:19), along with one reference in Philippians (4:3). As the Theological Dictionary of the New Testament explains, “The metaphor (of the book) may be based on family lists, though the common idea of books of destiny may also have played a role (Psalm 56:8). In the New Testament the idea of the book of life expresses assurance of salvation (2 Timothy 2:19). The book is that of the crucified Lamb (Revelation 13:8). God’s eternal purpose lies behind His reconciling work; hence the names are not to be erased (3:8).” 

At the Great White Throne Judgment (20:11–15), two types of books are mentioned: “books” and the Book of Life. The “books” contain all the works, both good and bad, for each person standing before God. However, the Book of Life determines each person’s eternal destiny: “And anyone not found written in the Book of Life was cast into the lake of fire” (v. 15). 

When we place our faith in Him and His saving work, our names are inscribed in His book, securing our salvation forever.

This book is also called “the Book of Life of the Lamb,” as it refers to those who have trusted the Lord Jesus Christ as their Savior. When we place our faith in Him and His saving work, our names are inscribed in His book, securing our salvation forever. 

In her beautiful hymn “Is My Name Written There?” Mary Ann Kidder wrote, 

Lord, my sins they are many, like the sands of the sea,
But Thy blood, O my Savior, is sufficient for me;
For Thy promise is written in bright letters that glow,
“Though your sins be as scarlet, I will make them like snow.”
Is My name written there,
On the page white and fair?
In the Book of Thy Kingdom
Is My name written there?

She concludes with powerful affirmation, 

Yes, my name’s written there,
On the page white and fair;
In the Book of Thy Kingdom,
Yes, my name’s written there!

Thank God each one of us can have that same assurance she expresses, as we remember the apostle John’s words: “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the Name of the Son of God” (1 John 5:13).

About the Author

The following article is an excerpt from Renald Showers’ book The Foundations of Faith. Dr. Showers examines Jesus’ teaching on the Kingdom of God, which has given rise to varying interpretations of the nature and timing of the Kingdom. Understanding these passages will help you comprehend God’s authority and plan for our world today and forever. We hope this excerpt edifies and encourages you in your faith and your knowledge of Jesus’ teaching!

The Kingdom of God has at least two aspects: the universal and theocratic. Given these distinctions, to which of these aspects of the Kingdom was Jesus Christ referring when He said, “the kingdom of God is at hand” (Mark 1:15) and when He taught His disciples to pray, “Thy kingdom come” (Matthew 6:10)?

Christ’s Reference to the Kingdom

Jesus’ statement, “the kingdom of God is at hand,” indicated that there was some sense in which the Kingdom was not yet present. The fact that He taught His disciples to pray for God’s Kingdom to come indicated the same thing. That prayer was a petition, asking that God’s Kingdom come, in some sense, in the future.

Since the universal Kingdom has existed continually since God created the universe, that aspect was already present when Christ indicated that there was still some way in which the Kingdom of God had not yet arrived. Evidently, Christ was not referring to the universal Kingdom aspect of the Kingdom of God in His statement and teaching on prayer.

However, since the theocratic Kingdom ceased to exist after the fall of man, that aspect of the Kingdom was not present when Christ said, “the Kingdom of God is at hand.” Thus it is the theocratic Kingdom of God that corresponds to what Christ’s statement indicated—that there was some sense in which the Kingdom was not yet present.

The same holds true with regard to Christ’s model for prayer. He taught His disciples to pray for God’s Kingdom to come in the future. The theocratic Kingdom of God will exist again during the future Millennium when Christ Himself will reign for 1,000 years. It will be the last phase of God’s universal Kingdom-rule over this present earth. Thus the theocratic Kingdom aspect of the Kingdom of God matches the sense of the Kingdom of God involved in the prayer that Christ taught.

In both instances, therefore, Christ was referring to the future theocratic Kingdom of God, not to the universal Kingdom. Clearly, He indicated that the theocratic Kingdom of God was not yet present but will be in the future.

Meaning of Christ’s Reference

Since Christ referred to the future theocratic Kingdom of God in His statement and model for prayer, what did He mean when He indicated that the Kingdom was “at hand”?

Because Jesus Christ, who possessed the power necessary to establish the future theocratic Kingdom of God, was present on Earth, that Kingdom had the potential to be established while He was here.

Normally, when people say that something is “at hand,” they mean that it is near. Consequently, when Christ said, “the kingdom of God is at hand,” He indicated that there was some sense in which the future theocratic Kingdom of God was near while He was present on Earth. In fact, the word translated “is at hand” means “approach, come near,” and the tense indicates that Christ was saying, “The kingdom of God has come near.” But in what sense was it near then?

It was near in the sense of its potential for establishment in the world. Because Jesus Christ, who possessed the power necessary to establish the future theocratic Kingdom of God, was present on Earth, that Kingdom had the potential to be established while He was here. That is what Christ meant when He said, “The kingdom of God is at hand”; and that is why He taught His disciples to pray, “Thy kingdom come.”

Requirements for the Kingdom

What is required before the theocratic Kingdom of God can be reestablished in the world? John the Baptist (Matthew 3:1–2), Jesus Christ (4:17; Mark 1:15), and the apostles of Christ (Matthew 10:1–3, 7) all declared that the future theocratic Kingdom was “at hand.” Their message also referred to that Kingdom both as “the kingdom of heaven” and the “kingdom of God.”

But the fact that both versions of the message are designated “the gospel of the kingdom” (4:17, 23; Mark 1:14–15) indicates that both referred to the same Kingdom. Thus John the Baptist, Christ, and His apostles all indicated that the future theocratic Kingdom of God was near in the sense of its potential for establishment in the world while Christ was present on Earth.

Yet the gospel of the Kingdom included more than the declaration that the future theocratic Kingdom was near. It also included a twofold command for its hearers: They were to believe that it was near (“believe in the gospel” [Mk. 1:15]), and they were to repent because that Kingdom was near (“Repent; for the kingdom of heaven is at hand” [Mt. 3:2; 4:17]).

The Kingdom would not be established until the hearers believed in the content of that gospel and repented.

The declaration that the Kingdom was at hand, combined with the command to believe and repent, implied that the theocratic Kingdom would not be established until the hearers of that gospel obeyed its twofold directive. In other words, the Kingdom would not be established until the hearers believed in the content of that gospel and repented.

The theocratic Kingdom of God is yet to come. It was not established with the nation of Israel of Christ’s First Coming. Instead, its establishment has been postponed until His Second Coming.

We have much to look forward to when Christ comes again!

About the Author

Our God is a God of design and purpose—nothing is trivial or unimportant. The unfolding plan of redemption from Genesis to Revelation clearly reveals this truth.

Isaiah 46:9–10 assures us that God is sovereign and always accomplishes His purposes.

Remember the former things of old, for I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done, saying, “My counsel shall stand, and I will do all My pleasure.”

God affirmed this in the following verse, saying, “Indeed I have spoken it; I will also bring it to pass. I have purposed it; I will also do it.” While these promises were specific to Israel, we can certainly glean the truth principles that God fulfills His promises and that everything He does is purposeful. 

In studying Jesus’ miracles, we notice a purposeful design behind His actions. Is it possible that there is a correlation between His miracles and what will take place in the future Millennial Kingdom? 

Why Are Jesus’ Miracles Listed in Scripture?

The word miracle comes from the Latin word miraculum, which means “object of wonder.” More specifically, the Oxford Dictionary defines a miracle as a “surprising and welcome event [unexplainable] by natural or scientific laws and is therefore considered to be the work of a divine agency.” While many attempt to dismiss or explain away the miracles of Jesus, we who believe God’s Word agree that His miracles were certainly of divine agency. 

These signs, or miracles, are listed so that we would believe He is the Son of God and that we would believe in His name and have eternal life.

The apostle John gave the most basic reason for the listing of these specific miracles in the Gospel record: “Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30–31). 

These signs, or miracles, are listed so that we would believe He is the Son of God and that we would believe in His name and have eternal life.

Miracles in the Gospels

All four Gospels record many of Jesus’ miracles—and all had a specific purpose. Let’s break these down into two categories:

• Miracles of physical healing: Jesus healed and cleansed lepers (Matthew 8:1–4), gave sight to the blind (Mark 8:22–26), healed people of many diseases (Matthew 9:35; Mark 1:29–31), restored an ear cut off (Luke 22:47–53), cast out demons (9:37–42), and raised the dead to life (John 11:1–45).

• Miracles of natural phenomenon: He fed multitudes (Luke 9:12–17), walked on water (John 6:15–21), calmed the stormy sea (Mark 4:35–41), filled nets with fish (John 21:1–14), turned water into wine (2:1–11), and caused a cursed tree to wither (Matthew 21:18–22).

Without a doubt, these miracles are unexplainable by natural or scientific laws and therefore must be regarded as of divine agency—to verify the truth of Jesus as the Son of God and lead people to believe in Him. 

Keep in mind that the Pharisees, the spiritual leaders in Jesus’ day, refused to accept this truth and attributed His miracles to Beelzebul, the ruler of the demons (12:22–32). Up to this point, Jesus had been offering the Kingdom to Israel; but after this point, the offer was withdrawn.

Miracles in the Kingdom

While the Old Testament prophets prophesied of a literal earthly kingdom over which Messiah would rule, that offer from Jesus would now be delayed and remains an unfulfilled prophecy until the end of the Times of the Gentiles (Luke 21:24), which conclude at the end of the Tribulation. Then the Lord Jesus will set up His Kingdom in the 1,000-year reign of Christ, the Millennium. 

The Millennial (theocratic) Kingdom will be “times of refreshing” and the “times of restoration of all things” (Acts 3:19–21). Mankind will not bring about these changes, but clearly these will result from the presence and power of the Lord Jesus Christ. Undoubtedly, the “times of restoration” will be miraculous. 

In his book What On Earth Is God Doing? Renald Showers notes, “When He establishes the theocratic kingdom, Christ will begin to reverse many of the tragic consequences of man’s rebellion in Eden.” That reversal includes these miracles, which are notably similar to Jesus’ miracles in the Gospels:

• Miracles of physical healing: Jesus will heal all diseases and deformities (Isaiah 33:24; 35:5–6) and will increase the lifespan of man (65:20). While this is clearly miraculous, sin will still exist in the world until the present heavens and earth are destroyed and there is a new heaven and earth (Revelation 21:1–4).

• Miracles of natural phenomenon: He will make all the wild animals tame again (Isaiah 11:6–9; 65:25). There will be an abundance of trees and fruit (55:13) and wine and grain (Joel 2:24). A multitude of fish will swim in the healed waters of the Dead Sea (Ezekiel 47:7–10).

The curse’s removal from the earth will be miraculous and beyond our imagination. This time will be surpassed only by the coming of the new heavens and the new earth when sin will be forever abolished.

The Correlation

Is there a correlation—and why? All of these miracles, both in Jesus’ time on Earth and in the coming Kingdom, declare Jesus’ authority and power over all creation. The world shifted from a theocracy to a Satanocracy (Satan’s rule over the earth) in Genesis 3. Though God remains sovereign over everything, Jesus will take back the title deed to the world (Revelation 5) and miraculously restore this cursed world. 

All of these miracles, both in Jesus’ time on Earth and in the coming Kingdom, declare Jesus’ authority and power over all creation.

Perhaps Jesus’ miracles recorded in the Gospels were designed to be a foreshadowing of the Kingdom He offered Israel—which, though delayed, will be fulfilled in the future. Perhaps those miracles were designed and purposed to verify His deity as the King of the Kingdom He was offering. We can be confident that God has a purpose in all He does, and His purposes will be fulfilled in His time and in His ways. 

Romans 8:18–23 reminds us that even creation groans and anxiously awaits the miracle of restoration. Verse 23 says we also (as redeemed individuals) await the “redemption of our body.” Jesus’ miracles declare His deity and are also a guarantee of what the future holds and the hope we have as believers.

About the Author

As Christians, we always want to be good students and stewards of God’s Word. We never want to gloss over parts of Scripture just because they’re hard for us to understand or because we’re afraid they might damage our theology. Parables often challenge us in our Bible studies because their meanings aren’t as immediately understood as topics like narrative accounts of Jesus’ life or doctrinal teachings in Paul’s epistles. This often leads to controversy among believers trying to determine what Jesus meant to teach.

The Parable

One of the controversial verses in the Gospel of Matthew is 21:43—“Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.” In context, Jesus was teaching the Parable of the Wicked Vinedressers (or Landowner or a similar name). In this parable, the servants from the landowner are sent to receive the fruit of his vineyard from the vinedressers, the ones the landowner had appointed to tend the vineyard. However, the vinedressers reject the servants and kill them. So the landowner sends more servants who are likewise killed. Finally, the landowner sends his son thinking they will respect him. But the vinedressers say, “This is the heir. Come, let us kill him and seize his inheritance” (v. 38). 

The Audience: Israel or Its Leaders?

Jesus uses this story to illustrate the fact that the nation of Israel, especially its leaders, had rejected the prophets and even killed some of them. They would also kill Jesus who is the Messiah and the Son of God. There would be severe judgment (v. 44). In fact, Jesus clearly says those being judged would have the Kingdom of God taken from them; that is, they would not be part of God’s coming Kingdom.

The text says in verse 45 that the chief priests and Pharisees finally understood that, in His parables, Jesus was talking about them. This leads some interpreters to suggest it is only the leaders of Israel who will not experience the Kingdom. However, the whole parable seems to see the leaders as representative of the entire nation of Israel, although we know that some Jewish people believed in Jesus and will be part of God’s Kingdom. Some might conclude it is that particular generation of Jewish people, the first-century nation, that on the whole would not see the Kingdom when it comes.

The Nation: Israel or the Church?

The real difficulty in the verse is Jesus’ statement that the Kingdom would be taken away from those being judged and “given to a nation bearing the fruits of it” (that is, fruits of the Kingdom). Who is the nation being referenced in Jesus’ words? 

Those who hold to Replacement Theology teach that this passage says that the nation of Israel has been rejected by God, the Jews are no longer God’s Chosen People, and there is no future for national Israel. The nation which the Kingdom is going to be given to is the church, the spiritual and new Israel. Individual Jewish people may enter into God’s coming Kingdom through their faith in Jesus as they become part of the church.

 To hold to the idea that the church replaces Israel cancels so many of the promises which God gave to the Jewish people in the prophets and throughout the rest of the Old Testament.

Dispensationalists reject the idea that Israel has no national future. To hold to the idea that the church replaces Israel cancels so many of the promises which God gave to the Jewish people in the prophets and throughout the rest of the Old Testament. God does not go back on those promises (Romans 11:29). Thus, the view of Replacement Theology should be rejected. However, dispensationalists disagree among themselves over how to interpret the word nation in Matthew 21:43. Some see the term as somewhat indefinite, referring to those who would put their faith in Christ.

A much larger number of dispensationalists, perhaps a majority, see the nation of Matthew 21:43 as designating the generation of Israel that will come through the future Tribulation period and then inherit the Kingdom. It is also possible to include all past Jewish believers who will be raised from the dead at the end of the Tribulation (Daniel 12:1–2). There are several positive features of this view. First, this position correctly rejects Replacement Theology and honors the Old Testament promises to the nation of Israel and the Jewish people. There is no casting out of the nation of Israel forever. Second, the term nation would carry its normal meaning. The nation that is removed from blessing in the first century and the nation that is the future recipient of blessing is always the nation of Israel. The normal meaning of the term nation can be held. Third, later passages in Matthew such as the Olivet Discourse continue to speak to the future of Israel and the Jewish generation that will be living during the Tribulation. Consequently, many dispensationalists opt for this understanding of the word nation in Matthew 21:43. In light of such evidence, this view should be respected.

Another view held by a large number of dispensationalists is that the nation in the verse does refer to the church. This view can be found in the Ryrie Study Bible. However, naturally such dispensationalists would reject Replacement Theology and not see this position as endorsing Supersessionism. In reaction to some dispensationalists who say the church is never called a nation, those holding this view point to passages where this is in fact the case. For example, in 1 Peter 2:9–10, the apostle describes the church as a holy nation. Replacement theologians use such verses to assert theologically that the church has become the nation that has replaced the Jewish nation in God’s plan. However, dispensationalists understand such verses in an analogous way. It is quite easy to see Jewish believers like Peter use Old Testament pictures to depict the church. But an analogy does not do away with the distinction of Israel and the church, and neither does it cancel the promises to Israel throughout the Bible. Furthermore, this understanding is still within the realm of literal, grammatical, historical interpretation.

An analogy does not do away with the distinction of Israel and the church, and neither does it cancel the promises to Israel throughout the Bible.

I lean toward the dispensational approach that sees the nation in Matthew 21:43 as the church (agreeing with the Ryrie Study Bible) for another significant reason as well. This view fits the overall thrust of the argument of Matthew—the transition from the Israel mission to the Gentile mission in anticipation of the church that will begin on the day of Pentecost. In Matthew 12, there is a major rejection of Christ by the Pharisees as they accuse Him of doing His miracles by the power of the devil. In Matthew 13, Jesus gives some Kingdom parables alerting the disciples that there was coming an unexpected time during which a great influx of others, including mostly Gentiles, would come to the Lord before the Kingdom comes.

As early as chapter 8, Jesus had healed a Roman centurion’s servant. He then surprised the crowd of Jewish people with the words “many (Gentiles) will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven” (8:11). At the same time, He shocks the audience by saying, “the sons of the kingdom will be cast into outer darkness” (8:12). Jesus is being sarcastic by using this label. The sons of the Kingdom here are the Jews who thought they would be in the Kingdom but will miss it because they rejected the Messiah when He came. He is saying that some Jews will not be saved but many Gentiles will be in the coming Kingdom. Then in chapter 10, Christ sends out His disciples to go only to the house of Israel (10:6). But by the end of the book, the disciples are told to go to all nations in the Great Commission (28:19–20). This anticipates the start of the church (16:18; 18:17). It is in this overarching context that Jesus tells the Pharisees in Matthew 21:43 that the Kingdom is going to be taken from them and given to another nation. 

The Verdict

In light of this flow in Matthew, the view that the nation refers to the church is probably the best interpretation. However, the view that the nation is the future remnant of Jews who enter into the Kingdom from the Tribulation period is also a plausible view. In either case, there is no need to accept Replacement Theology.

About the Author

Anticipation—it’s an electrifying feeling we all experience in the major moments of life. As a kid, when my family was planning to visit my grandparents in Florida, I remember the anticipation that went into packing. I made a checklist to make sure I had everything I needed to be ready. I knew what I needed for the car—headphones, pillow, books, games—and for some vacation fun—swim clothes, flip-flops, goggles, pool toys—so I was careful not to forget anything I really wanted to bring with me.

Fast-forward 15 years to the week before my wedding. I had unexplainable, incomparable excitement for the big day and the honeymoon week to follow. It gave me lots of energy, exactly what I needed to make sure I finished my share of the wedding details. With the day coming so soon, I knew I had no time to waste and no excuses not to make sure I’d finished all my responsibilities. 

I’m sure you can think back to moments in your life you felt this type of anticipation. Maybe you felt this way the time you graduated high school. Or when you started a new job. Or maybe it’s this time of year that’s always made you feel this way: Christmastime. Throughout the month of December when Christmas is coming, many of us light up with anticipation for the happy times the month brings. We decorate our homes and bake favorite foods and plan special events with friends and family to celebrate Jesus coming to this Earth as a human. 

Or maybe you felt this way when you came to know the Lord. When you placed your faith in Jesus for salvation, you were sealed with the Holy Spirit, who guarantees our inheritance from God the Father (Ephesians 1:13–14). In other words, the Holy Spirit now lives in us as we await our reward with the Lord. That makes me (and probably you, too) more excited for Christ’s return than anything else that could ever happen!

Here are two reasons His return is so special to us.

1. Jesus is the greatest gift you’ve ever received!

We anticipate Jesus’ return so much because there’s nothing more exciting to look forward to. Desire is the motivating factor here. The greater the reward, the hungrier you are to receive it. If you’re sitting down to dinner after having a nice big, pancake breakfast and a heavy, filling, burger-and-fries lunch, maybe dinner doesn’t seem extra appetizing. But if you’ve had a difficult, tiring day in which you skipped breakfast and worked right through lunch, your mouth is probably watering at the very thought of the reward of dinner. We need our Savior more than we need food at our hungriest moment.

We need our Savior more than we need food at our hungriest moment.

His return is our great and sure hope. When He comes, all that is wrong for us will be made right; all that was lost will be restored. All creation will see this on a larger scale when He comes to establish His Kingdom on Earth, reversing the curse of sin and making all things new (Revelation 21:5). We eagerly await His return because He is worth more to us than any desire. The list of His attributes for which we love Him is endless—love, mercy, grace, righteousness, comfort, kindness, sovereignty, and holiness, to name a few. But He is best summed up in one word: perfection. He is perfect in every way: morally, relationally, justly, any way you can imagine. 

But His perfection might resonate with you in a different way than with others. Maybe you experience His goodness as the father you never had but always needed. Maybe you most value the fact that He’s the Mediator who advocated on your behalf to wash away your sin and to spend eternity in His spotless presence. Maybe what means the most to you is His role as the unfailing Comforter and Confidant who’s stood by you through every hardship, dark day, broken bone, broken heart, cancer treatment, psychiatric treatment, lost job, new job, relationship, graduation, vacation, and celebration you’ve experienced. Whatever may reveal His perfection to you, if you’re a child of God, you know exactly what I mean when I say He is the epitome of goodness, the ultimate gift, the living water that satisfies your heart and soul now and forever.

2. Jesus is coming again soon!

Here’s hope that should keep your heart happy: Jesus is coming back to take believers to live with Him and again to restore His Kingdom on Earth. Best of all, these days are coming soon! This is not some open-ended promise, like when parents promise their child they’ll go to Disney World if he’ll just stop crying. This is an unbreakable guarantee.

Three different times in the final chapter of the Bible, Revelation 22, God says, “I am coming quickly!”

Only God knows the exact moment He’ll return. But we know we won’t have to wait an eternity. It may sound cliche, but the hour is nearer than ever before, and with every new year, we feel time marching on closer and closer to that blessed day when He returns.

This is a truth God didn’t want us to miss. Three different times in the final chapter of the Bible, Revelation 22, God says, “I am coming quickly!” We echo John’s response in verse 20: “Amen. Even so, come, Lord Jesus!” I can hardly wait; I’m sure you feel the same!

In light of these truths, we should have one goal in mind at all times:

Let’s tell everyone this Good News today!

Since God is as amazing as He is, why would we not want others to share the matchless love and eternal security provided by a relationship with Him? What can really cause us so much fear that we would fail to tell people that God sent His Son, Jesus, to live as a Man, and die on a cross, and rise again to life to secure our salvation and provide a way to redemption through Him?

When all you can see is the world in front of you, sharing the Good News of the gospel feels like a tough thing. But when your perspective is an eternal one, recognizing that God has created a way to make all things right and new again and that anyone can partake in that perfection, fear loses its teeth, and the avenue to evangelism is wide open. 

And there are so many methods to share the gospel! You might be most comfortable passing out tracts with the message of salvation. Or you might prefer starting a conversation and leading into spiritual questions. A simple invitation to church works well for people who’d rather leave the speaking part of evangelism to their pastor. Sometimes a physical conversation starter like a wordless bracelet or an evangecube helps stimulate a presentation of the Good News. And regardless of what yours includes, whether you find it inspiring or not, your personal testimony and your willingness to share the goodness of your Savior are powerful tools God often uses to draw people to Himself.

Spreading the Good News of salvation and Christ’s return is a privilege and an opportunity we have almost every day! Whether at the store, your workplace, your appointments, or any other interactions you might have, you’re likely to meet someone in desperate need of a relationship with the Lord. I pray our anticipation for Jesus’ return motivates you and me to share the story of His love and mercy as God leads us through each day.

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