Mentions of Israel in the New Testament

1

Matthew 2:6

Quotes Micah 5:2 which prophesies that the Messiah, a ruler, “will shepherd my people Israel.”

2

Matthew 2:20

Geographical reference concerning the family’s return to “the land of Israel.”

3

Matthew 2:21

Geographical reference concerning the family’s return to “the land of Israel.”

4

Matthew 8:10

Jesus contrasts the faith of the Roman Centurion with that of unbelieving Israel: “with no one in Israel [or not even Israel] have I found such faith.”

5

Matthew 9:33

The response of the multitudes to the miracles of Jesus, “It was never so seen in Israel.”

6

Matthew 10:6

The disciples are instructed not to go among the Gentiles and Samaritans but to go only “to the lost sheep of the house of Israel.”

7

Matthew 10:23

Geographical notation of the work of the disciples in “the cities [towns] of Israel.”

8

Matthew 15:24

Christ’s ministry was “unto the lost sheep of the house of Israel”

9

Matthew 15:31

The multitudes “glorified the God of Israel” when they saw the miracles of Jesus.

10

Matt 19:28

The disciples are promised authority over “the twelve tribes of Israel.”

1

11

Matthew 27:9

Quotation of Zechariah 11:12-13 which prophesied that the Messiah will be sold out for thirty pieces of silver by “the children of Israel.”

12

Matthew 27:42

Jesus is mocked as “the king of Israel.”

13

Mark 12:29

Quotation of Deuteronomy 6:4: “Hear O Israel.”

14

Mark 15:32

Jesus is mocked as “the king of Israel.”

15

Luke 1:16

The ministry of John was to get “many of the children of Israel” to turn to the Lord.

16

Luke 1:54

God has provided the Messiah to give help “to Israel his servant.”

17

Luke 1:68

A reference to God as “the God of Israel.”

18

Luke 1:80

John was in the deserts until “the day of his showing unto Israel.”

19

Luke 2:25

Simeon was looking for the Messianic Hope as “the consolation of Israel.”

20

Luke 2:32

While the Messiah was to he a light for revelation to the Gentiles,” He is also to be for “the glory of thy people Israel.”

21

Luke 2:34

The Messiah is appointed to be “for the falling and rising of many in Israel.”

22

Luke 4:25

An historical reference to the “widows in Israel” in the days of Elijah.

23

Luke 4:27

An historical reference to the “lepers in Israel” in the days of Elijah.

24

Luke 7:9

Jesus contrasts the faith of the Roman Centurion with that of unbelieving Israel: “I have not found so great faith, no, not in Israel.”

25

Luke 22:30

The disciples are promised authority over “the twelve tribes of Israel.”

26

Luke 24:21

The two Emmaus disciples describe Jesus as the one they hoped would “redeem Israel.”

27

John 1:31

The Messiah was to “be made manifest [revealed] to Israel” through John’s baptism.

28

John 1:49

Nathanael described Jesus as the “King of Israel.”

29

John 3:10

Jesus refers to Nicodemus as “the teacher of Israel.”

30

John 12:13

The multitudes at the triumphal entry describe Jesus as “the King of Israel.”

31

Acts 1:6

The disciples ask, “Lord, dost thou at this time restore the kingdom to Israel?” Obviously, the disciples had ethnic Israel and not the Church in mind in this context.

32

Acts 2:22

Peter is addressing an unbelieving Jewish audience and states, “Men men of Israel.” Contextually, this could hardly be the Church.

33

Acts 2:36

Peter is addressing an unbelieving Jewish audience and states, “Ye men of Israel.” Contextually, this could hardly be the Church.

34

Acts 3:12

Peter is addressing an unbelieving Jewish audience and states, “Ye men of Israel.” Contextually, this could hardly be the Church.

Acts 4:8

King James English translation adds after elders of "Israel" but many older manuscripts omit.

2

35

Acts 4:10

Peter clearly has the whole ethnic Israel in view when he declares to “all the people of Israel” that the lame man was healed “in the name of Jesus Christ of Nazareth.”

36

Acts 4:27

Israel is listed along with the Gentiles as being guilty of the crucifixion. This could hardly be the Church.

37

Acts 5:21

A reference to “the senate of the children of Israel” Who were unbelievers and, therefore, not the Church.

38

Acts 5:31

Peter offers “repentance to Israel.” Israel is in unbelief at this point and so is obviously not the Church.

39

Acts 5:35

Gamaliel addressing his fellow members of the Sanhedrin states, “Men of Israel,” none of whom were believers.

40

Acts 7:23

Stephen is making an historical reference to “the children of Israel” of the time of Moses.

41

Acts 7:37

Stephen is making an historical reference to “the children of Israel” of the time of Moses.

42

Acts 7:42

Stephen is making an historical reference to “the children of Israel” of the time of Moses.

43

Acts 9:15

God declares that Paul will proclaim the gospel to Gentiles and to “the children of Israel.” This is a reference to Jews who do not believe as yet.

44

Acts 10:36

Peter refers to the now historical fact that Jesus was sent to preach the gospel “to the children of Israel,” the majority of whom did not believe the message and so did not constitute the Church.

45

Acts 13:16

Paul is addressing an unbelieving Jewish audience when he states, “men of Israel.”

46

Acts 13:17

Paul refers to the historical “this people Israel” of the time of the Exodus.

47

Acts 13:23

Paul mentions the historical fact that the Messiah had come to the Jews in fulfillment of the “promise brought to Israel.”

48

Acts 13:24

Paul refers to the historical fact that John the Baptist preached “repentance to all the people of Israel.”

49

Acts 21:28

The “men of Israel” in this verse is the mob who attacked Paul.

50

Acts 28:20

Paul declares that he is chained for “the hope of Israel,” a reference to the Messianic Hope and not the Church.

51

Romans 9:4

Paul lists the privileges God gave the “Israelites” already discussed.

52

Romans 9:6

Paul draws a contrast of two Israels: Israel the whole, and believing Israel within Israel the whole. Both Israels comprise Jews only. While some Covenant Theologians wish to make the believing Israel the Church, other Covenant Theologians agree that this verse contrasts Jews who believe and Jews who do not.

C

53

Romans 9:27

Another contrast between unbelieving Israel and the believing remnant.

54

Romans 9:31

A reference to unbelieving Israel who “did not arrive at that law.”

55

Romans 10:19

Paul declares that Israel received the message, but did not accept it

56

Romans 10:21

God’s hands are stretched out to unbelieving Israel still.

57

Romans 11:1

Paul refers to himself as an “Israelite” nationally and ethnically.

58

Romans 11:2

Paul makes an historical reference to the fact that “Elijah pleaded with God against Israel” because of Israel’s unbelief.

59

Romans 11:7

Paul again draws a contrast between Israel the whole that failed to obtain what she was seeking for with the remnant, “the election,” that did.

60

Romans 11:25

Paul speaks of the blindness that had befallen Israel.

61

Romans 11:26

The prophecy that all Israel will be saved. Covenant Theologians are split on the meaning of this verse. Generally speaking, Covenant Amillennialists see this as a reference to the Church, while Covenant Postmillennialists and Covenant Premillennialists see it as a reference to national ethnic Israel.

C

62

1 Corinthians 10:18

The nation “Israel after [according] to the flesh" is obviously national ethnic Israel.

63

2 Corinthians 3:7

An historical reference to “the children of Israel” at the time of Moses.

64

2 Corinthians 3:13

An historical reference to “the children of Israel” at the time of Moses.

65

2 Corinthians 11:22

Paul refers to both unbelieving Jews and to himself as “Israelites.”

66

Galatians 6:16

Paul’s reference to the “Israel of God” is the only reference used by all Covenant Theologians to prove that the Church is called Israel. Paul is saluting the gentiles "them" and the Jews "Israel of God" in the congregation. The Greek clearly has an "and" [kai] between "them" gentiles and the "Israel of God" being Jews.

C

67

Ephesians 2:12

The “commonwealth of Israel” is contrasted with the Gentiles and with the “one new man” which is the Church.

68

Philippians 3:5

Paul refers to himself us coming from “the stock [people] of Israel,” an obvious reference to his national ethnic origins.

69

Hebrews 8:8

A quotation of’ the New Covenant of Jeremiah (House of Israel and the House of Judah)

70

Hebrews 8:10

A quotation of’ the New Covenant of Jeremiah (House of Israel and the House of Judah)

71

Hebrews 11:22

An historical reference to the Exodus of Israel being nation Israel's exodus from Egypt

72

Revelation 2:14

Quotes OT where Ballam tried to derail the son's of Israel which comprise the twelve tribes

3

73

Revelation 7:4

A reference to the twelve tribes of Israel

74

Revelation 21:12

A reference to the twelve tribes of Israel

1, 3

Not listed in Arnold Fruchtenbaum's Israeology (2016), pp 654-658

2

King James Translation adds "Israel" after elders in Acts 4:8, but is missing in older manuscripts, and therefore not counted in this table

C

Verses which some (not all) Covenant Theologians will use to try and prove Replacement Theology

Romans 9:6

But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel

Romans 11:26

And in this way all Israel will be saved, as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob"

Galations 6:16

And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.

The Galatian heresy is adhered to by all Covenant Theologians, while the Roman passages may or may not be used to support their claim, the Church is Israel