INTERPRETING MESSIANIC PSALMS

PMT 2018-057 R. T. France

As I am doing research on my commentary on Matthew 21–24, I am reading R. T. France’s excellent work, Jesus and the Old Testament. He has much that is helpful for the postmillennialist and the (orthodox) preterist. Below I will quote three paragraphs that ought to be an encouragement to my readers. These present to us a helpful hermeneutic approach to many Old Testament passages.

I am sure France did not intend them as postmillennial observations, but they do help us in understanding the postmillennial hope nonetheless.

On p. 86 of France’s Jesus and the Old Testament, we read:

[The Royal Psalms], like the “Messianic” prophecies referred to above, arise out of, and have a primary reference to, historical situations, but this does not diminish the fact that they have a true, intended, eschatological reference. “The Sitz im Leben [“situation in life”] is not a kind of ceiling above which the thought of the pertinent Old Testament passages cannot rise, but is a springboard from which the though leaps beyond the immediate occasion” [citing R. H. Gundry].

He Shall Have Dominion small


He Shall Have Dominion
(paperback by Kenneth Gentry)

A classic, thorough explanation and defense of postmillennialism (600+ pages). Complete with several chapters answering specific objections.

See more study materials at: www.KennethGentry.com


Thus the eschatological hopes of the Old Testament are not confined to passages which specifically mention “the day of Yahweh,” etc. Both in the prophets and in the psalms it is not only legitimate, but true to the intention of the author, to see in many passages, whose primary reference is to contemporary history, the hopes of that glorious future which was to be brought about by the decisive act of God, when the ideal would be realized.

But eschatology, even in the pre-exilic prophets, is not confined to this secondary application. From Amos to the Exile, and beyond, we find frequent explicit predictions of the “day of Yahweh.” Expressions such as “in that day” and “the days are coming” give further evidence of a continuing expectation of the day of Yahweh, a decisive time of judgment (on the nations, and on Israel herself) and restoration.

While similar phrases sometime refer to definite acts of judgment in the near future, this cannot be said of expressions like “in the end of days” [Hos. 3:5; Isa. 2:2; Mic. 4:1; Eze. 38:8, 16], nor of the pictures of the coming golden age such as occur in Isaiah 11:1–9 or Zephaniah 3:11–20; the universal character of the work of God so described demands an eschatological frame of reference. It may not be easy, or even desirable, to separate the historical from the eschatological; ;the immediate and the distant future are generally tantalizingly telescoped in a single perspective. But at many points there can be no doubt that what the prophet looked for was the end of the present order of things and a new beginning, brought about by a decisive act of God; and that is eschatology.

Postmillennialism Made Easy


Postmillennialism Made Easy (by Ken Gentry)

Basic introduction to postmillennialism. Presents the essence of the postmillennial argument and answers the leading objections. And all in a succinct, introductory fashion.

See more study materials at: www.KennethGentry.com


Gentry comment:

Elsewhere in this work, France shows that prophecies such as the gathering of Israel actually refer to the formation of the new Israel of God, the new covenant church (cf. pp. 55ff, 74ff). France is always a worthwhile read. I highly recommend him to you.


JESUS, MATTHEW, AND OLIVET
I am currently researching a commentary on Matthew 21–25, the literary context of the Olivet Discourse from Matthew’s perspective. My research will demonstrate that Matthew’s presentation demands that the Olivet Discourse refer to AD 70 (Matt. 24:3–35) as an event that anticipates the Final Judgment at the Second Advent (Matt. 24:36–25:46). This will explode the myth that Jesus was a Jewish sage focusing only on Israel. The commentary will be about 250 pages in length.

If you would like to support me in my research, I invite you to consider giving a tax-deductible contribution to my research and writing ministry: GoodBirth Ministries  Your help is much appreciated!


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3 thoughts on “INTERPRETING MESSIANIC PSALMS

  1. Kenneth Gentry July 17, 2018 at 3:15 pm

    Uh oh. I talk it all back!

    I must correct you, however. Postmills believe that Christ’s return is “eminent,” which means “illustrious, distinguished, renowned, esteemed, preeminent, notable.” But we do not believe it is “imminent.” Nor that it has been “imminent” for 2000 years. However, if “imminent” can cover 2000 years, then I suppose I could say his return is imminent within the next two or three thousand years.

  2. Kenneth Gentry July 18, 2018 at 3:38 pm

    I don’t see why you bother reading my blog if you believe I am Satanic because I don’t how to dispensationalism, which first arose in 1830.

  3. Kenneth Gentry July 19, 2018 at 1:46 pm

    Gregory: You expressed some dismay that I posted your challenge to me. Be aware, this is a BLOG site and you engaged the debate. You used the means by which readers interact with me. I didn’t know you wanted a private discussion.

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