Postmillennial Worldview

PMW 2024-016 by Thomas Ridgley (1667–1734)

Gentry note:

This insightful article is taken from Thomas Ridgley, A Body of Divinity (1855). It provides some helpful arguments for the continuing incarnate existence of the resurrected Christ in heaven above. As such it contrasts with the new Gnosticism inherent in hyperpreterism, whereby Christ’s physically resurrected body is said to have dissipated once he ascended into heaven.

Not only so, but Ridgley gives us some insights into first century Judaism, which helps us see what confused the disciples in Matthew 24:3 when they equated the destruction of the temple with the close of the age and the end of history.

Sadly though, Ridgley wrongly assumes that the “end of the age” is the end of the old covenant. But Jesus and Paul provide several reasons why the end of the old covenant era is not the “end of the age.” See articles on this website dealing with this matter. Search for “age.”  (https://postmillennialworldview.com/?s=age&submit=Search)
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PMW 2024-099 by Kenneth L. Gentry, Jr.

In Isa. 9:1–7 we find a glorious climax to all the preceding prophetic material. Judah’s ultimate hope (vv. 1–2) is in the Messiah who will righteously rule (vv. 6–7) over a free and prosperous people (vv. 3–4). These words should spur the Jews to faithfulness during their time of fearful oppression (8:7–8). Had they acted in faith, God would have sent the Messiah much earlier, since God presents her with conditional promises (e.g., Lev. 26).

Isa. 9:1–2: He treated the land of Zebulun … with contempt
The northern parts of the land, which were the most distant from Jerusalem and the closest to the enemy, suffered the most (2 Kgs. 15:29). Yet they will one day be made glorious (v. 1). Their darkness will be turned to light (v. 2). Again, Judah’s judgment will not cause total destruction. This finally comes to pass in the New Testament when Jesus comes into the area (Matt. 4:13–16), which begins the dawn of a new day for the Gentiles.

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PMW 2023-098 by Kenneth L. Gentry, Jr.

The most crucial aspect of the debate over the prophecy in Isaiah 7:14 is the meaning of the Hebrew word alma. It is translated “virgin” in most English versions (ASV, ESV, ISV, NASB, NIV, NKJV), though most of those have a marginal note offering the option “maiden” or “young woman.” A few versions do not have “virgin” as the main translation (NAB, NET, NRSV, RSV).

“Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. (Isa. 7:14)”
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PMW 2023-089 by Kenneth L. Gentry, Jr.

Isaiah provides us with a glorious and encouraging Messianic prophecy in Isaiah 11. Let us quickly summarize his teachings.

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. 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, the Messiah will exercise righteous rule (cf. v. 9).
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PMW 2023-087 by Kenneth L. Gentry, Jr.

Psalm 45:1–7 is a royal wedding hymn psalm. It engages in praise that is so exalted that it is primarily Messianic in function. However, it could apply to an earthly king in an ideal sense as the goal at which his rule should aim. Yet its Messianic purpose is the ancient view among both Jewish and Christian interpreters. We even see its Messianic function in the New Testament (Heb. 1:8–9). In this regard, notice the following.

The title of this Psalm is the longest by far in all the Psalms: “For the choir director; according to the Shoshannim. A Maskil of the sons of Korah. A Song of Love.” This emphasizes its deep and solemn significance in presenting the glorious wedding hymn — for the Messiah.

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