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
PMT 2016-059 by J. Vaden Cavett
Gentry note: This article was originally published in The Covenant Quarterly and is used by permission of the author. We are in a political season which requires that we bring our faith to bear upon this important topic. This is part 1 of a three part series.
Before we begin, just know this article is unique. It is a systematic presentation of the Bible texts relevant to the topic of the Kingdom, and it contains very few of my own words. Volumes and volumes have been written on this subject, most of which you can find online for free.
My main purpose for writing this article is to summarize, from Scripture, how God will transform the world under the scepter of King Jesus. To start that discussion, we must begin with the tools by which redeemed man exercises dominion. Continue reading
PMT 2014-008b by Kenneth L. Gentry, Jr.
Reformed Baptists argue that the new covenant in Jeremiah 31 indicates that all members of the new covenant will know the Lord. They see this as undermining the case for baptizing infants (who are incapable of faith) and including them within the new covenant community. Continue reading
PMT 2013-11 Kenneth L. Gentry, Jr.
An important foundation stone for Reformed postmillennialism is the idea of “covenant.” Paul subsumes all the Old Testament covenants under one principle: gracious promise. When he writes to the Gentile Christians, he urges them to “remember that at that time you were… foreigners to the covenants of the promise, without hope and without God in the world” (Eph. 2:12). Although there were “covenants” plural, they all developed “the promise” singular.
Old Testament Foundation
A key manifestation of the Covenant of Grace in the Old Testament, a fundamentally significant covenant “of promise,” is found in the Abrahamic Covenant. First recorded in Genesis 12, the Abrahamic Covenant continues the creational principle of universal glory to God and the redemptive power of God in history: “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (Gen 12:2-3). This important covenant is alluded to a great number of times in the New Testament. Continue reading