Response to Doug Wilson, the Jewish Hermeneutic, and How Paul Uses Ephesians to Interpret Romans

This is the final piece of this long essay on the role of the Jews in the New Creation and her purpose in the eschatology of God

The latest bill passed by the House of Representatives is an example of laying the groundwork for rebellion. The response to recent campus protests forced a level of overreaction so severe that Daily Wire commentator Matt Walsh concluded, "This is honestly one of the most insane pieces of legislation I’ve ever seen."

Central to much frustration among evangelical leaders is the assertion that “Using the symbols and images associated with classical antisemitism (e.g., claims of Jews killing Jesus or bloodline)” entails anti-semitism. The interpretation appears to make clear that stating that the Jews presided over the death of Jesus may lead to punishment or criminal repercussions. But the Scriptures are clear: the Jews killed Jesus (Matt 27:25, John 5:18, John 7:1, John 8:37, 1 Thess 2:14-15, Phil 3:5-6). Nevertheless, we should quickly add that so did the Gentiles¹ (Mark 15:15, Acts 4:27-28). Peter makes the case in his post-Pentecost sermon that for Jesus to be the bearer of our sins (Acts 4), it is imperative that it fulfill the prophecies of Psalm 2, where the nations conspire against the Lord and his anointed.

Furthermore, the ultimate actor in this great human tragedy is the Father who bruised the Son (Is. 53:10). This entire thesis is put together into one monumental series of confirmations when Peter says:

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together Against the LORD and against His Christ. For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done (Acts 4:24-28, emphasis mine).