PMW 2023-038 by Kenneth L. Gentry, Jr.
In my last posting I gave a brief survey of Isaiah’s glorious postmillennial hope as found in Isaiah 2. In this one I will quickly summarize this hope as it is found in Isaiah 11, another great chapter embodying the postmillennial hope.
Isa. 11:1–2: a shoot will spring from the stem of Jesse.
Along with Assyria, Israel has been chopped down to a stump (10:18–19, 33–34). Yet the Messiah, the true Davidic king, will arise from the lineage of Jesse (vv. 1, 10; David’s father, 1 Sam. 16:10–31). Christ is the greater David who was typified in David (see 9:7b Note). He will be endowed with “the Spirit of the LORD” (v. 2), thereby exercising wisdom, understanding, counsel, strength, knowledge, and the fear of the LORD (v. 2).
Isa. 11:3–6: with righteousness He will judge the poor.
Where Israel’s rulers failed and earned God’s judgment (see 5:24 Note; 10:1–4 Note), the Messiah will exercise righteous rule (cf. v. 9).
Isa. 11:6–8: the wolf will dwell with the lamb.
This is poetry; it is not speaking literally of wolves, lambs, leopards, lions, and bears. These carnivores acting peacefully with herbivores picture the glory of Christ’s kingdom when it comes to full expression in history (see v. 11 Note). In Christ enmity is done away with and replaced by reconciliation (cf. Eph. 2:14–18).
The Truth about Salvation By Ken Gentry
A study guide for personal or small group Bible study. Deals with the Christian doctrine of salvation from a Reformed theological perspective. It opens with a study of God as loving Creator, the shows how the first man fell into sin. Shows God’s righteousness requires that sin be dealt with. Presents Jesus as both God and man so that he can be man’s Savior. Includes review questions and questions for further study.Twelve chapters are ideal for one quarter of Sunday School.
See more study materials at: www.KennethGentry.com
Isa. 11:9–10: the earth will be full of the knowledge of the LORD.
Worldwide peace will eventually prevail on earth as the gospel gradually wins more converts (see 2:3–4 Note; 9:7a Note). This is what Christians pray for when we pray “Your kingdom come, Your will be done on earth” (Matt. 6:10) and what we aim for in promoting the great commission (Matt. 28:18–20). But this prophecy will come to fullest, perfect expression in eternity, when God establishes the consummate new heavens and new earth (2 Pet. 3:13) after the final judgment (2 Pet. 3:10–12).
Isa. 11:11–16: the Lord / Will again recover … / The remnant of His people.
Once again the hope of the remnant is presented: despite his vigorous judgments, God will not destroy Israel. She will live on in a remnant that becomes the new covenant church (Eph. 2:11–22), which is “the Israel of God” (Gal. 6:15). Thus, the new covenant church is not a replacement for Israel, but the fulfillment of Israel for in her “all Israel will be saved” (Rom. 11:26).
Isa. 11:12: a standard for the nations.
A “standard” (or “banner”) is some sort of sign or signal that is lifted up to rally troops to assemble (cf. v. 10; 13:2; 49:22–24). Once again we see the universality of God’s plan: he will ultimately include the Gentiles (“the nations,” cf. Isa. 19:20–25; Matt. 28:18–20; see Notes at Gen. 12:3; Isa. 2:2–4; 9:7a; 11:12; 18:7).
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THE TWO AGES AND OLIVET (advertisement)
I am currently researching a study of the Two-Age structure of redemptive history. My starting point is based on the disciples’ questions to Jesus in Matthew 24:3. Much confusion reigns among those unacquainted with the Two-Age analysis of history, which was promoted by Jesus (Matt. 12:32; Mark 10:29-30) and by Paul (Gal. 1:4; Eph. 1:21). The Two Ages are not the old covenant and the new covenant, but world history since the fall and the consummate order following the Second Coming and the Final Judgment.
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!
Postmillennial Worldview 
What specifically in 2 Peter 3 provides clues that Peter is referring to the final judgment, and not the 70 AD judgment of old covenant Israel? I am aware of the ‘controversy’ relating to this question, but as a partial-preterist, I have to admit to struggling with finding a dividing line between passages referring to the past and the future. Unless the technique of ‘dual fulfillment’ is utilized, it’s hard for me to pick out which is which because phrasing used in 2 Peter 3 (last days, heavens and earth, YOU look, WE look, etc.) is common throughout passages I understand to have already occurred. Certainly Peter’s description of events is the most cataclysmic to be found, but so is much of the Olivet Discourse. To paraphrase the demoniac’s father, “I believe in partial-preterism, help my unbelief.” I know the answer here could fill volumes, but what in this short space suggests to you this is clearly portrays the final judgment?
The overtly detailed and dramatic language of fiery judgment strongly suggest a global event, much like the Noahic Flood which he mentions was a global event.