Postmillennial Worldview

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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PMW 2024-045 by Kenneth L. Gentry, Jr.

We are continuing our survey of the opening chapters of Matthew, showing how Israel is presented as opposed to God’s will and the Gentiles will gradually begin entering God’s kingdom.

In chapter three Matthew presents us with the first sermon recorded in his Gospel. It is by Jesus’ forerunner John the Baptist, who introduces the Messiah to Israel. The very first words we hear out of John’s mouth are foreboding: “Repent, for the kingdom of heaven is at hand” (Matt. 3:1). These are also Jesus’ first words in his ministry, as recorded by Matthew: “Repent, for the kingdom of heaven is at hand” (4:17). John and Jesus are confronting Israel with her sin and calling her to repent (cf. Matt. 23:37).

In this sermon John warns the Jewish religious leaders (Matt. 3:7) that they need to “bring forth fruit in keeping with repentance” (v. 8). Later we will discover that Israel does not bring forth the fruit of repentance, for Jesus acts out a prophetic curse against fruitless Israel (21:19) and declares that he will secure another nation to bear the proper fruit (21:43). Continue reading →