PMW 2021-040 by Kenneth L. Gentry, Jr.
I try to keep up with correspondence as best I can. So in this posting, I am answering a question sent to me from a reader.
I have two questions on how you might respond to some Dispensational explanations of Ezekiel 40-48. (1) Some dispensationalists argue that the dimensions of Ezekiel’s temple are not a problem because the topography of the land will be radically changed in the millennium. They cite Zechariah 14 in defense of this topographical reconfiguration. They also cite the following passages to argue that Jerusalem will be much larger than what it is today: Jer. 31:38-40; Ezk. 48:30-35; Zech. 14;10-11. (2) The other thing relates to Ezekiel’s sacrificial system. They state that since the apostles did not have a problem with sacrifice in the New Testament, then why should we see it as problematic in the millennium? They cite Acts 21:17-26 in support of the idea that the apostles did not have a problem with sacrifice as a memorial and that Ezekiel’s sacrifices will have some efficacy for the unregenerate who are present in the millennium.
I have noticed that recently many Dispensationalists have felt the pressure of Covenant Theologians and have started an attempt to go on the offensive with their system via the internet and find ways to get around Covenant objections. Continue reading
PMW 2021-039 by Kenneth L. Gentry, Jr.
As noted on various occasions, I do try to answer questions sent in by my readers. I hope that these answers will be be helpful not only for the individuals who asked them, but for anyone who is interested in studying biblical eschatology. So, here goes today’s question:
Dispensationalists point out that God promises the new covenant to Israel only. The Jeremiah 31 text clearly mentions only “the house of Israel and the house of Judah.” How can we say that the new covenant finds fulfillment in the Church?
Thanks for your question. I hope the following brief answer will be helpful. First, please note that Jesus and Paul both apply the new covenant to the Church. Continue reading
PMW 2020-107 by Kenneth L. Gentry, Jr.
The final evidence from Revelation’s self-witness that I will mention focuses on the relationship of the Jew to Christianity in Revelation. And although there are several aspects of this evidence, I will just briefly introduce it. We may illustratively refer to two important passages and their implications regarding:
Christianity and Israel
First, when John writes Revelation, by all appearances Christianity is in its early, formative, “Jewish” stage. Initially Christians tended to mingle with the Jews (since most of them were Jewish), considering themselves members of the true Israel, the “continuing Israel,” as it were. Continue reading
PMW 2020-084 by Kenneth L. Gentry, Jr.
In this eighth entry in an 8-part series I am concluding my argument that the Jewish Temple in the first-century effectively functioned as tool of emperor worship, in that it was under the control of Roman-controlled priests. I recommend reading the previous articles first, and in order.
We must recall that Jesus called first century Israel under its unbelieving authorities an “adulterous generation” (Mt 12:39//; 16:4//). That charge harkens back to OT Israel’s unfaithfulness through idolatry. Thus, the first century temple system about which John is writing, is controlled by a corrupt, Messiah-denying high priesthood and has now become an idol linked with and likened to emperor worship. For this reason, Christ begins moving his people away from the temple because with his coming it no longer serves any God-approved purpose. As Wright (Jesus and the Victory of God, 182) observes: Jesus “prophesies that God will destroy the temple . . , not only because it was becoming obsolete but because of its flawed use and Israel’s rejection of Jesus.” Continue reading