Postmillennial Worldview

PMW 2024-094 by Kenneth L. Gentry, Jr.

This is my last study in this four-part series on Israel in theology and the Bible. I am demonstrating the Reformed view of Israel in the Scriptures. We are now ready for my sixth observation:

6. THE NEW COVENANT CHURCH IS CALLED ABRAHAM’S SEED

Israel’s biological descent from Abraham was a source of great Jewish pride. God is often called in Scripture “the God of Abraham” (Gen 28:13; 31:42, 53; Exo 3:6, 15–16; 4:5; 1 Kgs 18:36; 1 Chron 29:18; 2 Chron 30:6; Psa 47:9; Matt 22:32; Mark 12:36; Luke 20:37; Acts 3:13; 7:32). Because he is “the God of Abraham” the Jews expected blessings in terms of their Abrahamic descent (Matt 3:9; 8:11; Luke 3:8; 13:16, 28; 16:23–30; 19:9; John 8:39, 53; Rom 11:1; 2 Cor 11:22). Yet in the new covenant, Gentile Christians are called the children of Abraham.

We see this in Galatians where Paul writes: “therefore, be sure that it is those who are of faith who are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘All the nations shall be blessed in you’”(Gal 3:7–8). Then a few verses later he forthrightly declares: “if you belong to Christ, then you are Abraham’s offspring, heirs according to promise” (Gal 3:29).
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PMW 2024-093 by Kenneth L. Gentry, Jr.

This is my third installment on the question of Israel in redemptive history and the Bible. I am providing this four-part survey in order to expose significant errors in dispensationalism, held so dearly by so many.

Regarding what the Bible teaches about Israel, I will continue with my third observation:

3. THE NEW COVENANT CHURCH RECEIVES OLD TESTAMENT PROMISES

Not only do we learn that Old Testament prophecies regarding Israel are fulfilled in the church, but we even see that old covenant promises for Israel apply to the church. The new covenant church is the recipient of old covenant Israel’s blessings.

For instance, when Paul speaks to the Gentiles in Ephesians, he reminds them that “formerly” they were “at that time” in the past “strangers to the covenants of promise” (Eph 2:12). That is, in their past they were devoid of God’s “promise.” But this no longer is true!
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PMW 2024-092 by Kenneth L. Gentry, Jr.

In my last posting I began consideration of an important debate topic separating dispensationalism from most of the rest of evangelical theology: the question of Israel. In this article I am beginning a brief survey showing what Scriptures teaches, while setting it over against dispensationalism’s view. How does the Bible see Israel?

1. THE OT ANTICIPATES THE EXPANSION OF GOD’S PEOPLE

The Old Testament writers foresee a time in which God will expand his people by bringing blessings on the Gentiles and including them within Israel. This hope is established early in Israel’s formative history when God establishes his covenant with Abraham: “As for Me, behold, My covenant is with you, / And you shall be the father of a multitude of nations” (Gen 17:4).

Perhaps the clearest and more remarkable expression of this appears in Isaiah 19:23–25. There we read that God will include Israel’s greatest enemies in his covenant:

“In that day there will be a highway from Egypt to Assyria, and the Assyrians will come into Egypt and the Egyptians into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.’”
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PMW 2024-091 by Kenneth L. Gentry, Jr.

Because of the prominence of dispensationalism and the Left Behind phenomenon — and whatever moon is now showing –– in evangelical circles, it is important for us to reflect on a fundamental emphasis in contemporary prophecy discussions: Israel. This is important in that Israel plays a prominent role in Scripture. But what is her role?

As all Christians know, throughout most of the Old Testament Israel is God’s special people — beginning in seed form with the calling of Abraham in Genesis 12. She is God’s elect nation (Deut 7:7–8 ; 10:15; Zech 2:8; Rom 3:1–3; 11:1) and the focal point of his redemptive mercies in history (Deut 4:7–8; Psa 147:19–20; Amos 3:2; Rom 9:4). Because of her commanding presence in old covenant history and her central role in Old Testament prophecy she becomes a crucial issue in understanding the Bible.
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