PMW 2023-037 by Kenneth L. Gentry, Jr.
Isaiah is an important book in Scripture and an invaluable witness to the postmillennial hope. We may see the importance of Isaiah in the following.
Isaiah has been widely used. The book of Isaiah has long been important to God’s people. We see this in several ways. Among the Jews at Qumran, the second most cited book in the Dead Sea Scrolls is Isaiah, exceeded only by Deuteronomy. Not only do we find among these Scrolls a complete, well–preserved Isaiah scroll, but twenty partially-preserved copies. The New Testament alludes to Isaiah 411 times, directly quoting it over fifty times (e.g., Matt. 13:14–15; Luke 8:10; John 12:40; Acts 28:26–27; Rom. 9:29; Heb. 2:13; 1 Pet. 2:9).
The next three observations explain why Isaiah was so popular to New Testament writers.
Isaiah presents us with an exalted view of God. It especially emphasizes his sovereignty (6:1ff; 24:1–3; 37:15–20; 43:8–11) and his holiness (1:4; 5:16; 30:9–16; 37:23; 43:8–11). And in light of these glorious doctrines, it especially condemns human pride (2:11–18; 14:12–15; 37:23–25; 66:1–3).
Isaiah is strongly eschatological. With its strong emphasize on God’s sovereignty (see above), it repeatedly speaks of the future conversion of the Gentile nations (Isa. 2:2–4; 11:6–10; 19:16–25; 42:1–12; 49:5–6; 60:1–3).
Isaiah is strongly Messianic. Only Psalms has more references to Christ than does Isaiah. Of its many Messianic passages, we may include: 7:10–15; 9:1–7; 8:23–9:6; 11:1–16; 14:28–32; 24:21–23; 32:1–8; 33:17–24; 42:1–4; 49:1–6; 50:4–9; 52:13–53:12; 59:21; 61:1–3, 10–62:7; 63:1–6.
Three Views on the Millennium and Beyond (ed. by Darrell Bock)
Presents three views on the millennium: progressive dispensationalist, amillennialist, and reconstructionist postmillennialist viewpoints. Includes separate responses to each view. Ken Gentry provides the postmillennial contribution.
See more study materials at: www.KennethGentry.com
And it is especially in Isaiah 2 that we are presented with a robust postmillennial hope. Let us survey a few verses here for our encouragement.
Isa. 2:2–4: This short introductory prophecy is confident (“it will come about,” v. 2a) and powerful (“will be established as the chief of the mountains,” v. 2c–d). It declares the glorious future of God’s people (see 1:27 Note). And it will come despite their present failure (cf. 1:2–31; 2:5–11). As such, it introduces the larger section of prophetic material to follow (2:5–4:6). This brief prophecy is almost identical to Micah’s (Mic. 4:1–3; cf. Joel 3:10). The prophecy was probably original to Isaiah since it is introduced as something which he himself “saw” (Heb., Haza, v. 1), whereas no such statement (“saw”) or personal claim (“the word which Micah saw”) appears in Micah, who apparently borrowed it from Isaiah.
Isa. 2:2b: it will come about that / In the last days. The phrase “the last days” is an important feature of biblical eschatology. The “last days” are the times initiated by Christ at his first coming “in these last days” (Heb. 1:1–2; cp. 1 Cor. 10:11; Gal. 4:4), which began at Pentecost (Acts 2:16, 17, 24). Significantly, this prophecy will transpire “in,” i.e., during or in the course of “the last days,” not after they have been completed. Thus, it is to occur in history during the last days that will end at “the last day” resurrection (John 6:39, 40, 44, 54; 11:24). They are the “last” days of earthly history, not the forerunner to a thousand more years of history, as per the premillennial scheme.
Isa. 2:2c–e: The mountain of the house of the LORD. The “house of the LORD” refers to the new covenant church (1 Cor. 3:16; 6:19; 2 Cor. 6:16; Eph. 2:19–22; 1 Pet. 2:5), which was “established” (Heb., kun implies of permanent duration) on earth “in the last days” (see 2:2b Note). It is a “mountain” in that it is a city set on a hill (Matt. 5:14; Heb. 12:22). It is to be “the chief of the mountains” (v. 2d) in that it will eventually be the world’s leading influence. Contrary to dispensationalism, this is not to be taken literalistically, as if Jerusalem will physically be elevated higher than Mount Everest (with all the health difficulties that would bring).
Isa. 2:2f: all the nations will stream to it. The final period of redemptive history (see 2:2b Note) that stretches from the first to the second comings of Christ will eventually see the church “established as the chief of the mountains” (v. 2d). Thus, “all the nations will stream to it,” making it a history-changing, international influence, as expected in both the Old Testament (Gen. 12:1–3; 22:17; Psa. 2:6–8; 22:27; 72:5–8; 87:4; 110:1–2; Isa. 9:6–7; Jer. 3:16–17) and the New Testament (John 3:17; Rom. 11:25–27; 1 Cor. 15:20–28; Phil. 2:9–10). This is what we pray for in the Lord’s Prayer (Matt. 6:10) and what Jesus teaches us to expect (Matt. 28:18–20; Luke 24:46–47; John 12:32). See 9:7a Note; 11:6–8 Note.
Isa. 2:3–4: That He may teach us concerning His ways. The victory of the church in history will not come about catastrophically as Jesus returns in glory waging war. Rather, it comes about gradually as victory is secured through the powerful suasion of God’s law-word (v. 3b–d) that “goes forth from Zion” (the city of God, Heb. 12:22–28; cp. Matt. 28:18–20; Acts 1:8). It will gradually exercise its influence over “the nations” ( v. 4a) and become the basis of justice among “many peoples” (v. 4b), bringing about an era of worldwide peace (v. 4c–3; see: Psa. 72:8–17; Isa. 9:6–7; 11:9; 19:16–24; Jer. 3:16–17; Dan. 2:44; Mic. 4:1–4).
Isa. 2:6–10
In this portion of the his prophecy, Isaiah draws six contrasts between the world’s glorious future (2:2–4) and Israel’s sinful present: (1) The world will be drawn to righteous Zion (v. 2f), but Zion is currently drawn to the sinful world (v. 6b–d). (2) Many people will gladly go up to the mountain of the Lord (v. 3a–b), whereas Israel will go into the rocks to hide from the terror of the Lord (v. 10). (3) The world will seek to know God (v. 3b–d), whereas God’s people are making their own gods (v. 8). (4) The world will seek spiritual instruction (v. 3d–e), whereas Israel trusts in material wealth (v. 7a–b). (5) The world will be received by God (v. 4a–b), while God’s people are currently abandoned by God (vv. 6a, 9). (6) When the world comes to Zion they will enjoy peace (v. 4c–e), but Zion is now full of the implements of war (v. 7c–d).
Isa. 2:11
“That day” (Isa. 24:21), “the day” (Eze. 30:3), “the day of the Lord” (Isa. 13:9), “the great day of the Lord” (Zeph. 1:14), “a day of reckoning” (Isa. 2:12), “a day of vengeance” (Jer. 46:10), “the last day” (John 12:48), and related phrases point ultimately to the final day of the Lord, i.e., the final judgment. All historical divine judgments are small, local precursors April 19, 2022of the final great day of global judgment. The Old Testament has many singular “day of the Lord” announcements in different historical contexts. Sometimes they are “near” in history (Isa. 13:6, 9; Eze. 30:3; Joel 2:1; 3:14; Zeph. 1:7, 14). Yet they are unified by the fact that they are all distant pictures of the final day of the Lord. In the OT we have several “Day of the Lord” events: against Babylon (Isa. 13:9–10), Jerusalem (Joel 2:1), and others. Each of these is a pointer to the final cay of the Lord (2 Pet. 3:10–12), though each OT version is spoken of as “the” (singular) day of the Lord. This is much like our spiritual resurrection in salvation (John 5:24-25; 1 John 3:14) pointing to our final resurrection at the end of history (Acts 17:30–31). Or like the Christian’s being a “new creation” (2 Cor. 5:17; Gal. 6:15), which is a picture of the consummate new creation (2 Pet. 3:10).
Why I Left Full-Preterism (by Samuel M. Frost)
Former leader in Full Preterist movement, Samuel M. Frost, gives his testimony and theological reasoning as to why he left the heretical movement. Good warning to others tempted to leave orthodox Christianity.
See more study materials at: KennethGentry.com
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Postmillennial Worldview 
Dear Gentry,
Thank you very much for this article. I was greatly edified and encouraged – especially by Heb. 12:22! May the Lord continue to bless your work.
By grace,
Michael
Thank YOU!
Yes, we are greatly edified and encouraged by Heb. 12:22 but we are also warned in verse 25 that we ought to “refuse not him that speaketh, For if they escaped not who refused him that spoke on earth, much more shall not we escape if we TURN AWAY from him that speaketh from heaven.”
Would we be “turning away” from God if we failed to declare like Abraham that we are also strangers and pilgrims on the earth and that our citizenship is in the Kingdom of Heaven and not in some secular humanistic earthly country wherein we are but strangers sojourning on our way home in the heavenly city in the Kingdom of Heaven?
“Wherefore, RECEIVING a KINGDOM which cannot be moved, let us have grace, by which we may serve God ACCEPTABLY with reverence and godly fear; For our, God is a consuming fire.” Heb. 12:28-29
What is our “acceptable” service to God as ambassadors for Christ but to call the nations to be reconciled to God and love our neighbors?
Hebrews 11:9-16 also speaks of this “city of the Living God” and how our “domicile” or our one true fixed and permanent home is now located in that heavenly city in the Kingdom of Heaven and that God’s people are now “strangers and pilgrims” on earth whose citizenship is now in heaven.
Abraham “looked for a city which hath foundations, whose builder and maker is God.” Heb. 11:10
Abraham “died in faith, not having received the promises but having seen them afar off, and were persuaded of them, and embraced them, and CONFESSED that they [God’s people] were STRANGERS and PILGRIMS on the earth.” Hebrew 11:13
The important thing in this passage for us to remember is: “For they that say such things [i.e. confess that they are strangers and pilgrims on the earth] DECLARE plainly that they seek a country. And truly, if they had been mindful [i.e. if their minds were full of thoughts] of that [secular earthly] country from which they came out [after being called out], they might have had the opportunity to return. BUT NOW they desire a better country, that is, a heavenly [country] wherefore, God IS NOT ASHAMED TO BE CALLED THEIR GOD; for he hath prepared for them a city.” Hebrews 14-16
Should God’s people on the earth today like Abraham confess that they too are sojourning on the earth as being in a [foreign] country and also like Abraham “declare plainly that we seek a better country and a city which hath foundations whose builder and maker is God and which He hath prepared for His people? Hebrews 11:9,10,16
Remember Peter addressed God’s people as “sojourners” in verse one of 1 Peter. He did not address them as citizens of the countries in which they sojourned as strangers. He addressed them as sojourners on the earth.
Before we were born anew, regenerated, and converted to Christ what was our standing in relationship to God and how did this “standing” change upon our being born anew?
“Now, therefore, ye are no more strangers and sojourners [from the Kingdom of Heaven] but fellow citizens with the saints, and [members] of the household of God.” Ephesians 2: 19
“For our citizenship is in heaven, from which also we look for the Savior, the Lord Jesus Christ.” Philippians 3:20
How did we become citizens in the Kingdom of Heaven?
Was it by being adopted into the family of God and becoming a member thereof upon being born anew?
How does a man become an Amendment 14 citizen of the United States – i.e. a federal citizen?
All men are supposed to have been born equally free and independent of all earthy government. If this is true then no one can be born a citizen of the federal government if they were truly free-born like Paul.
Can a spiritual man of God whose citizenship is in the Kingdom of Heaven also claim to be a federal citizen or Amendment 14 citizen of the United States federal government?
Would it be “acceptable to God” for His people to claim to be Amendment 14 citizens of the federal government and pledge their allegiance and fidelity to that particular secular humanistic government?
If anyone can answer these questions with confidence please do so.
It appears to me that upon regeneration the natural man becomes a spiritual man of God and as such he no longer is a stranger and sojourner in relation to God and the heavenly citizens/saints. The spiritual men and women of God are now strangers and sojourners on the earth in relation to the secular government and others in the community who are unregenerate and not yet born anew.
Spiritual men owe their allegiance and fidelity to the King of kings, not to some earthy secular country or sovereign for how can a man pledge his allegiance and fidelity to two sovereigns or to two masters?
“Therefore IF any man be in Christ, he is a NEW creation; old things are passed away [including the old natural man’s status or standing in the community] behold, ALL things are become new [including the now regenerate spiritual man’s status or standing in relation to other unregenerate people in the SECULAR POLITICAL community]
Perhaps I have misread the above passages. If so please lovingly correct my errors. I am only seeking the TRUTH.
Peace
The text is actually speaking to first century Jewish believers who lived while the temple was still standing. It may have APPLICATION beyond them, but the INTERPRETATION applies directly with the first century folks.