Eternity

The Gospel of Matthew – Introduction

A Scripture Path To Eternity

I. Introduction.

A. In this article there will be a discussion on the Gospel of Matthew. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Preface.

A. The gospel of Matthew does not show a plan of personal salvation, as is found in the Gospel of John (3:16). Rather, deliverance for the nation of Israel from the Roman empire is the stated salvation focus of Matthew’s writing.

B. The nation of Israel had been under the oppression of the following world empires, ever since the fall of Jerusalem to Babylon in 586 B.C. (Daniel 7:1-7).

1. Babylon, 586-539 B.C. (Daniel 7:4).

2. Medo-Persia, 539-336 B.C. (Daniel 7:5).

3. Greece, 336-241 B.C. (Daniel 7:6).

4. Rome, 241 B.C.-1453 A.D. (Daniel 7:7).

C.The offer of the promised Davidic kingdom was made to first century Israel, which, if accepted, would have removed Israel from under Roman rule.

1. The kingdom will be a fulfillment of the Davidic Kingdom (2 Samuel 7:12-16), which will be a literal earthly kingdom, having an earthly temple and an earthly king to rule over the human occupants who will reside in the kingdom.

2. In this series of articles, the ruling king of the kingdom will be shown to be”Messiah/Christ/Yeshua/Jesus.” (Zechariah 14:9).

D. The meaning of gospel is “good news.”

1. Matthew 3:2, “Repent, for the kingdom of heaven is at hand.” (The kingdom was not here, but was near, based on Israel’s accepting Christ as God’s chosen king (Den 17:15, “you shall set a king over you whom the Lord your God chooses.”).

2. Matthew 4:17, “From that time Jesus began to preach and say, “’Repent, for the kingdom of heaven is at hand.’” (The message of Christians is not “Repent for the kingdom of heaven is at hand, but “believe in the Lord Jesus and you will be saved,” Acts 16:31).

3. Matthew 10:5-7, “5 These twelve Jesus sent out after instructing them, saying, “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’” (The offer of the kingdom was made only to Jews),

4. But, the offer of the kingdom was rejected by first century Israel, when Christ was rejected. (Matthew 12:24, But when the Pharisees heard this, they said, “This man does not cast out demons except by Beelzebul the ruler of the demons.”)

E. The offer of the good news of the kingdom was no longer offered to Israel during the ministry of Christ, but will be offered again during the tribulation (Matthew 24:14, “And this gospel of the kingdom shall be proclaimed in the whole world as a witness to all the nations, and then the end will come.”)

1. Had first-century Israel received Jesus as Yahwweh’ chosen king, the kingdom would have come (Deuteronomy 17:15; Matthew 6:10).

2. Israel would no longer have come under oppressive Gentile Empires.

3. Per Genesis 12:3, not only could Jews have entered the kingdom, Gentiles would also have had that same access.

4. The nation of Israel would have been made free from all Gentile oppressive rule, forever.

5. Jews and Gentiles could have gained entry into the kingdom by individuals being born again (John 3:3), which would be the result of personal belief in Christ (John 3:16).

6. God’s kingdom would have been established on the earth. The Lord’s justice would extend over the world. God’s law would be known, and justice and righteousness would be established (Isa 51:4-5).

7. A promise to OT Israel would be realized, as well as to believers in Christ, in the time of Christ, forward. “Like the eternal new heavens and new earth, Israel will endure forever (Isa 66:22). All mankind will bow before the Lord forever (66:23). The wicked will be punished forever (66:24). “

F. The gospel that Christians preach is the Gospel of the death, burial and resurrection of Christ, “and that He was seen.” (1 Corinthians 15:1-7).

G. The Biblical account of the events that lead to the New Heavens and New Earth , and New Jerusalem,” will follow this article. (Rev 21:1-2).

III. Discussion.

A. The Gospel of Matthew was designed to explain to “post Pentecost Jews,” of whom had expected the Messiah to be a conquering king upon his coming; but questioned why Christ suffered and died, and why there was the resulting postponement of His triumph prior to His second coming.

1. The term “post Pentecost,” relates to the Day of Pentecost, which, in Acts 2, was when the church was birthed. The Day of Pentecost was a Jewish feast day; Gentiles were not in attendance (see the attendees in Acts 2:5-11). Consider the Apostle Peter’s attitude toward Gentiles in Acts 10, below.

2. The early church consisted of Jews, and remained Jewish from Acts 2 (A.D. 33), until when the Apostle Peter’s Gospel message of Christ was preached to Gentiles in Acts 10, verses 34-43 (A.D. 41).

3.Those Gentiles, of whom believed Peter’s Gospel message, and came to belief in Christ, birthed the Gentile church, which, combined with the Jewish church, became “one in Christ,” (Gal 3:28). (Consider Peter’s initial attitude toward Gentiles, Acts 10:28, “you yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner, or to visit him.”)

4. Therefore, the context of the audience of Matthew’s gospel was that of Jews of whom had heard the message of Christ on the Day of Pentecost and believed, and became a part of the early Church.

B. Matthew’s Gospel deals primarily with the life of Jesus Christ as fulfilling Old Testament prophecies relating to the coming King, and, on the other hand, it explains why the prophecies relating to the kingdom of Christ on earth are delayed in fulfillment until His second coming.

C. Matthew probably wrote his gospel in Greek some time before the fall of Jerusalem in a.d. 70 and possibly as early as a.d. 44, during the persecution of Agrippa.

D. The primary purpose of Matthew was to show that Yeshua Christ:

1. was the promised Messiah of the Old Testament,

2. that He fulfilled the requirements of being the promised King of Israel,

3. would be a descendant of David,

4. that His life and ministry proved that He was Israel’s prophesied Messiah.

E. The gospel of Matthew shows Christ’s royal genealogy and the early recognition that He was indeed the King of the Jews. (Jesus is not the King of the Church, but is the Head of the Church, (Eph 5:23).

1. These Biblical historical materials are followed by the Sermon on the Mount, stating the moral principles of the kingdom (which first century Jews had not expected), given more extensively in Matthew than in the other gospels.

2. The theme is continued by presenting the sayings and the miracles of Christ as being His credentials that were prophesied in the Old Testament.

F. Having laid a broad foundation of prophetic evidence, Matthew then accounts for the fact that Christ/Messiah did not bring in His prophesied kingdom at His first coming.

1. The growing rejection of Christ by first century Israel, His denunciation of the unbelief of the Jews, and His revelation of truth relating to the period between his two advents (Mt 13) serve to prove this point.

2. It should be stated now, that the time between the two advents of Christ is known as “the inter advent age,” which is a mystery age.

3. The interadvent age was not taught by the Old Testament Jewish prophets, thereby making it a “mystery,” which is a truth that was not made known until it was revealed in the New Testament era.

G. Beginning in Matthew Chapter 14, the growing rejection of Christ leads to the Olivet discourse in Matthew 24 and 25, which is a teaching on the tribulation and return of Christ to be King over the earth. (Rev 19:16).The Olivet Discourse took place on the Tuesday preceding Christ’s crucifixion).

1.The Olivet Discourse describes the course of the age between the two advents, during which time there would be no earthly Messianic King.

2 The Olivet Discourse makes special reference to the tribulation (Jer 30:7, Rev 3:10) which will precede Messiah’s second coming to the earth (Matt 24:29-30).

H. Having presented the rejection of Christ by Israel in the context of ultimate glorification, the gospel of Matthew then records the facts of His death, resurrection, and “post resurrection ministry,” (Acts 1:1-3, 6-7, where Jesus continued His teaching on the details of the yet future kingdom.)

The New Covenant – Part 3 – Conclusion

A Scripture Path To Eternity

I. Introduction.

A. In this article there will be a discussion on the New Covenant. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The New Covenant – Part 3 – Fulfillment.

A. Amillenarians use the New Testament references to the new covenant to prove that the church is fulfilling the Old Testament promises to Israel. Thus there would be no need for a future earthly millennium inasmuch, as the church is the kingdom. Some of them discuss Hebrews 8:8-12; and say: The passage speaks of the new covenant. It declares that this new covenant has been already introduced and that by virtue of the fact that it is called “new” it has made the one which it is replacing “old,” and that the old is about to vanish away. It would be hard to find a clearer reference to the gospel age in the Old Testament than in these verses in Jeremiah. In reply to such allegations, it is necessary to observe certain essential facts about the new covenant.

B. The nation with whom the covenant is made. It should be clear from a survey of the passages already cited that this covenant was made with Israel, the physical seed of Abraham according to the flesh, and with them alone. This is made clear for three reasons:

a. First, it is seen by the fact of the words of establishment of the covenant in Jeremiah 31:31. “At that time,” declares Yahweh, “I will be the God of all the families of Israel, and they shall be My people.”

(Other passages which support this fact are: Isaiah 59:20-21; 61:8- 9; Jeremiah 32:37-40; 50:4-5; Ezekiel 16:60-63; 34:25-26; 37:21-28.)

b. Secondly, that the Old Testament teaches that the new covenant is for Israel is also seen by the fact of its very name. As compared with the Mosaic covenant; the new covenant is made with the same people as the Mosaic Covenant. The Scripture clearly teaches that the Mosaic covenant of the law was made with the nation of Israel, only. (Romans 2:14…Romans 6:14 and Galatians 3:24-25…2 Corinthians 3:7-11… Leviticus 26:46…Deuteronomy 4:8). There can be no question as to whom the law pertains. It is for Israel alone, and since this old covenant was made with Israel, the new covenant is made with the same people. no other group or nation being in view.

c. Thirdly, that the Old Testament teaches that the new covenant is for Israel, is also seen by the fact that in its establishment the perpetuity of the nation of Israel and her restoration to the land is vitally linked with it (Jer. 31:35-40). Thus we conclude that for these three incontrovertible reasons: the very words of the text: the name itself: and the linking with the perpetuity of the nation, the new covenant according, to the teaching of the Old Testament, is for the people of Israel.

B. There are several considerations which support the view that the church is not now fulfilling Israel’s new covenant.

1. The term “Israel” is nowhere used in the Scriptures for any but the physical descendents of Abraham. Since the church today is composed of both Jews and Gentiles without national distinctions, it would be impossible for that church to fulfill these promises made to the nation.

2. Within the new covenant, as its provisions have previously been outlined, there were promises of spiritual blessings and promises of earthly blessing. While the church, like Israel, is promised salvation, the forgiveness of sin, the ministry of the Holy Spirit, yet the church is never promised inheritance in a land, material blessings on the earth, and rest from oppression, which were parts of the promise to Israel. The new covenant not only promised Israel salvation, but a new life on the millennial earth as all her covenants are realized. The church certainly is not fulfilling the material portions of this covenant.

3. Since the church receives blessings of the Abrahamic covenant (Gal. 3:14; 4:22-31) by faith without being under or fulfilling that covenant, the church may receive blessings from the new covenant without being under or fulfilling that new covenant.

4. The time element contained within the covenant itself, both in its original statement and in its restatement in Hebrews, precludes the church from being the agent in which it is fulfilled. The covenant can not be fulfilled and realized by Israel until after the period of Israel’s tribulation and her deliverance by the advent of Messiah. While the church has had periods of persecution and tribulation it never has passed through the great tribulation of prophecy. Certainly the church is not now in the millennial age. Romans 11:26-27 clearly indicates that this covenant can only be realized after the second advent of the Messiah. Since the tribulation, second advent, and millennial age are yet future, the fulfillment of this promise must be yet future, and therefore the church can not now be fulfilling this covenant.

III. Discussion. The New Covenant – Part 3 – Theological Implications

A reference to the provisions of this covenant, stated earlier, which have never been fulfilled to the nation Israel, but which must yet be fulfilled, will show how extensive an eschatological program awaits fulfillment. Israel, according to this covenant, must be restored to the land of Israel, which they will possess as their own. This also entails the preservation of the nation. Israel must experience a national conversion, be regenerated, receive the forgiveness of sins and the implantation of a new heart. This takes place following the return of the Messiah to the earth. Israel must experience the outpouring of the Holy Spirit so that He may produce righteousness in the individual and teach the individual so that there will be the fulness of knowledge. Israel must receive material blessings from the hand of the King (Messiah) into whose kingdom they have come. The land of Israel must be reclaimed, rebuilt, and made the glorious center of a new glorious earth in which dwells righteousness and peace. The Messiah who came and shed His blood as the foundation of this covenant must personally come back to the earth to effect the salvation, restoration, and blessing of the national Israel. All of these important areas of eschatological study are made necessary by this covenant.

IV. Discussion. The New Covenant – Part 3 – Conclusion.

A. Four of the five covenants with the nation Israel have been surveyed to show that they are unconditional and eternal covenants, made with a covenant people, and to be fulfilled because of the faithfulness of the One making the covenants with those to whom they are given. These covenants not only had a relation to the nation at the time of their inception and gave a basis on which God dealt with Israel, but they bind God to a course of action in relation to future events, which determine the course of Eschatology. When the covenants are studied analytically we find seven great features which are determinative: (1) a nation forever, (2) a land forever, (3) a King forever, (4) a throne forever, (5) a kingdom forever, (6) a new covenant, and (7) abiding blessings.

B. The only covenant which is not unconditional or eternal is the Mosaic Covenant. The Mosaic Covenant is not a covenant of promise.

C. The four covenants which are unconditional and eternal are the Abrahamic, Land, Davidic, and New covenants. Each of these four covenants is a covenant of promise.

D. Without an understanding of the Abrahamic covenants, there can be no understanding of the Gospel of Matthew. Without an understanding of the Gospel of Matthew, there can be no understanding of the book of Revelation. The prophecy of Daniel lends understanding to Matthew and Revelation. We will be studying these books, beginning with Matthew, which will follow this article.

The New Covenant – Part 2 – Its Provisions

A Scripture Path To Eternity

I. Introduction.

A. In this, and following articles, there will be discussions on Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. These articles focus on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The New Covenant – Part 2 – Its Provisions.

A. The new covenant promised to Israel was stated in Jeremiah 31:31-34, where we read: Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says the Lord: But this shall be the covenant that I will make with the house of Israel; after those days, says the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, says the Lord: for I will forgive their iniquity, and I will remember their sin no more.

B. The following provisions for Israel, the people of the new covenant, to be fulfilled in the Kingdom Age, the period of the new covenant, are found in the Old Testament.

1. The new covenant is an unconditional, grace covenant resting on the “I will” of God. The frequency of the use of the phrase in Jeremiah 31:31-34 is striking. Cf. Ezekiel 16:60-62.

2. The new covenant is an everlasting covenant. This is closely related to the fact that it is unconditional and made in grace…(Isa. 61:2, cf. Ezek. 37:26; Jer. 31:35-37).

3. The new covenant also promises the impartation of a renewed mind and heart which we may call regeneration…(Jer. 31:33, cf. Isa. 59:21).

4. The new covenant provides for restoration to the favor and blessing of God…(Hos. 2:19-20, cf. Isa. 61:9).

5. Forgiveness of sin is also included in the covenant, “for I will remove their iniquity, and I will remember their sin no more” (Jer. 31:34b).

6. The indwelling of the Holy Spirit is also included. This is seen by comparing Jeremiah 31:33 with Ezekiel 36:27.

7. The teaching ministry of the Holy Spirit will be manifested, and the will of God will be known by obedient hearts…(Jer. 31:34).

8. As is always the case when Israel is in the land, she will be blessed materially in accordance with the provisions of the new covenant…Jeremiah 32:41; …Isaiah 61:8…Ezekiel 34:25-27.

9/ The sanctuary will be rebuilt in Jerusalem, for it is written “I…will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them” (Ezek. 37:26-27a).

10. War shall cease and peace shall reign according to Hosea 2:18. The fact that this is also a definite characteristic of the millennium (Isa. 2:4) further supports the fact that the new covenant is millennial in its fulfillment.

11. The blood of the Lord Jesus Christ is the foundation of all the blessings of the new covenant, for “by the blood of your covenant I have sent forth your prisoners out of the pit wherein is no water” (Zech. 9:11).

C. By way of summary, it may be said that as far as the Old Testament teaching on the new covenant is concerned, the covenant was made with the Jewish people. Its period of fulfillment is yet future, beginning when the Deliverer (Messiah) shall come, and continuing throughout all eternity. Its provisions for the nation Israel are glorious, and they all rest and depend on the very Word of God. Confirmation of this covenant is given in the statement in Isaiah 61:8-9, where it is called everlasting, and again in Ezekiel 37:21-28. There, the following points are to be observed:

1. Israel to be regathered:

2. Israel to be one nation, ruled by one king; (Messiah/Christ/Jesus).

3. Israel no longer will be idolatrous, but to be cleansed, forgiven;

4. Israel to dwell “forever” in the land after regathering;

5. the covenant of peace with them to be everlasting;

6. God’s tabernacle to be with them, i.e., He will be present with them in a visible way;

7. Israel is to be known among Gentiles as a nation blessed by God. All of these promises are implicit in the basic passage of Jeremiah, but they confirm, enrich, and enlarge the covenant. This covenant, then, has to do with the regeneration, forgiveness, and justification of Israel, the outpouring of the Holy Spirit with His subsequent ministries, Israel’s regathering and restoration to the place of blessing, all founded on the blood of Jesus Christ.

The New Covenant – Part 1 -Its Importance And Character

A Scripture Path To Eternity

I. Introduction.

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following former faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

C. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The New Covenant – Its Importance And Character

A. Its Importance.

1. The last of the four great determinative (promised and unconditional) covenants into which God entered with Israel is the new covenant. It is important to understand that the pages of the Bible that are stated in its index as being the Old Testament, from Genesis through Malachi, do not constitute the Old Covenant. It is the Book of Moses that describes the provisions of the conditional Old Covenant, which will be replaced by the provisions of the New Covenant, as is described in this study. Additionally, the pages of the Bible that are indexed as being the New Testament, and extend from Matthew through Revelation, do not constitute the New Covenant.

2. The four unconditional covenants between God and Israel (Abrahamic, Land, Davidic, New), with the formula “I WILL,” are found in:

a. Genesis 12:1-3, where the formula is found, either expressed or understood, seven times.

b. Deuteronomy 30:1-10, where it is found, either expressed or understood, twelve times;

c. II Samuel 7:10-16, where it is found seven times; and

d. Jeremiah 31:31-40, where it is found seven times. By saying the words, “I WILL,” God has taken on the responsibility of the fulfillment of the unconditional covenants.

3. The conditional Mosaic covenant, with the formula “IF YOU WILL,” is found (5) besides in Exodus 19:5 ff., also in Deuteronomy 28:1-68; verses 1-14, “If you will diligently obey the voice of the LORD…blessings”; verses 15-68, “If you will not diligently obey the voice of the LORD…cursing

4. The new covenant guarantees Israel a converted heart as the foundation of all her blessings. According to the Old Testament principle that such a conversion can not be effected permanently without the shedding of blood, this covenant necessitates a sacrifice, acceptable to God, as the foundation on which it is instituted. Inasmuch as the offering up of the Son of God is the center of the age-long plan of redemption, and since this covenant entails that offering, great importance is to be attached to it. The whole new covenant takes on importance, in addition, for amillennialism attempts to show that the church is fulfilling Israel’s covenants because the church today is redeemed by blood. If the church fulfills this covenant, she would also fulfill the other covenants made by God with Israel and there would be no need for an earthly “kingdom age millennium.” Because of these considerations this New covenant must be examined.

B. Its Character.

1. Once again the principle is observed that, like all Israel’s covenants, this New covenant is a literal and unconditional covenant.

a. It is called eternal in Isaiah 24:5; 61:8; Jeremiah 31:36, 40; 32:40; 50:5.

b. This covenant is a gracious covenant that depends entirely upon the “I will” of God for its fulfillment, Jeremiah 31:33. It does not depend upon man.

c. This covenant amplifies the third great area of the original Abrahamic covenant, the area of “blessing.” Inasmuch as this is only an amplification of the original Abrahamic covenant, which has been shown to be unconditional and literal, this covenant must be also.

d. This covenant is largely occupied with the question of salvation from sin and the impartation of a new heart (Ezekiel 36:22-28, re v 26).

2. Salvation is solely the work of God. Thus the covenant that guarantees salvation to the nation, therefore, Israel must be apart from all human agency and therefore unconditional.

The Davidic Covenant – Part 6 – The Destruction Of Judah – Its Messianic Preservation

A Scripture Path To Eternity

Deuteronomy 7:6 “For you are a holy people to Yahweh your God; Yahweh your God has chosen you to be a people for His own treasured possession out of all the peoples who are on the face of the earth.”

I. Introduction.

A. In this, and following articles, there will be a discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. For a view of my trusted theological scholars, in whom I have chosen for reference in this article, please consider the credentials of the following individuals. All of these individuals have been members of staff and faculty at Dallas Theological Seminary, Dallas, TX.

1. Lewis Sperry Chafer, D. Div., Litt. D. (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered to be the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was an evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume “Systematic Theology,” which was the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

II. The Destruction Of Judah – Its Messianic Preservation.

A. Introduction. The destruction of the royal house of Judah marks a pivotal moment in biblical history, signifying the end of the Davidic monarchy and the beginning of the Babylonian exile. This event is chronicled in several books of the Old Testament, including 2 Kings, 2 Chronicles, and the prophetic writings of Jeremiah and Ezekiel.

B. Its Historical Contest. The kingdom of Judah, with its capital in Jerusalem, was the southern kingdom of the divided Israelite monarchy. The Davidic line, established by King David, was promised an everlasting dynasty by God (2 Samuel 7:16). But, the kings of Judah, despite occasional periods of reform and faithfulness, often fell into idolatry and disobedience to God’s commandments.

C. The Siege And Fall Of Jerusalem.

1. The destruction of the royal house of Israel (The Southern Kingdom) culminated during the reign of Zedekiah, the last king of Judah. Zedekiah was installed as a vassal king by Nebuchadnezzar II of Babylon after the deportation of Jehoiachin in 597 BC. Despite warnings from the prophet Jeremiah, Zedekiah rebelled against Babylonian rule, leading to the siege of Jerusalem in 589 BC.

2. The siege of Judah lasted approximately two years, resulting in severe famine and hardship within the city. In 586 BC, the Babylonians breached the walls of Jerusalem, leading to its capture and destruction. The temple, the royal palace, and much of the city were burned, fulfilling the prophetic warnings of judgment due to the nation’s persistent sin and idolatry (2 Kings 25:8-10; Jeremiah 52:12-14).

D. The Fate Of The Royal Family. Zedekiah attempted to flee but was captured near Jericho. He was brought before Nebuchadnezzar at Riblah, where he witnessed the execution of his sons before his eyes were put out, and he was taken in chains to Babylon (2 Kings 25:6-7; Jeremiah 39:5-7) . This act effectively ended the Davidic reign in Jerusalem, although the line itself was preserved through Jehoiachin, who was later released from prison and given a place of honor in Babylon (2 Kings 25:27-30.

E. The Prophetic Significance.

1. The destruction of the royal house of Judah was not only an historical event but also a theological one. It served as a divine judgment against the nation’s unfaithfulness, as repeatedly warned by the prophets. Jeremiah, in particular, lamented the fall of Jerusalem and the loss of the Davidic throne, yet he also prophesied hope for restoration and a future righteous Branch from David’s line (Jeremiah 23:5-6).

2. Ezekiel, prophesying during the exile, also spoke of the judgment upon the house of Judah but looked forward to a time when God would gather His people and establish a new covenant (Ezekiel 36:24-28).

F. The Kingdom’s Legacy And Hope.

1. The destruction of the royal house of Judah marked the end of an era, but also set the stage for the messianic hope that would be fulfilled in Jesus Christ, the ultimate descendant of David. The New Testament writers affirm that Jesus as the promised King who will establish an eternal kingdom, thus fulfilling the covenant promises made to David (Luke 1:32-33; Acts 2:29-36).

2. The fall of the Davidic monarchy serves as a sobering reminder of the consequences of disobedience but also as a testament to God’s faithfulness in preserving His covenant promises through the line of David, ultimately realized in the person and work of Jesus Christ.

G. The Roles Of Messiah/Yeshua/Jesus.

1. In the offices: Prophet, Priest, King, and Head of the Church, Jesus has functioned, is functioning, and will be functioning in the following offices.

a. Prophet.

(1) A prophet of God is someone who reveals God, speaks for God, and communicates to people the truths that God wants them to know. Undoubtedly, Jesus did this when he came to do the will of the Father (Lk 22:42) to reveal the Father (Mt 11:27), and to speak the things of the Father (Jn 8:28:12:49)

(2) In the Old Testament, Moses said in (Deu 18:15), “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.” This prophecy is quoted by Peter in Acts 3:22-23 in reference to Jesus, “Moses said, ‘The Lord God shall raise up for you a prophet like me from your brethren; to Him, you shall give heed in everything He says to you. And it shall be that every soul that does not heed that prophet shall be utterly destroyed from among the people.’” The context of Acts 3:22 is clear that it is speaking of Jesus. Acts 3:15 speaks of Jesus being raised from the dead. In v. 16, Jesus is the one who strengthened a certain man. Christ is mentioned in v. 18 as needing to suffer. In v. 20, Jesus is called “the Christ.” Verse 21 mentions how God spoke “by the mouth of his holy prophets from ancient time.” Then we have v. 22 which quotes in Deu 18. The context is clearly about Christ.

(3) Furthermore, Jesus refers to himself as a prophet in Lk 13:33 and Mt 13:57.

(a) In Lk 13:33 Jesus refers to himself as a prophet because he knows he is about to die, but he cannot do it outside of Jerusalem.

(b) In Mt 13:57 Jesus speaks about a prophet having no honor in his hometown, and that is why he did not do many miracles there. Clearly, Jesus referred to himself as a prophet.

b. Priest.

(1) The priests were the ones in the Old Testament who offered sacrifices to God in order to cleanse of sin. All such priests were representations of Jesus, who is the True Priest who offered himself as a sacrifice (Eph 5:2; Heb 9:26-27; 10:12) by which he cleanses us of our sin (1 Jn 1:7). But, Jesus is called a priest after the order of Melchizedek “Where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” (Heb 6:20). Heb 9:11 says, “But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.” As a priest, Jesus is now our mediator between God and ourselves (1 Tim 2:5).

(2) It could be said that both the prophet and the priest stand between God and man. In the case of the prophet, he delivers the word of God from the top down. In the case of the priest, he delivers the sacrifices of people to God from bottom to top. So, Jesus was a prophet who delivered the word of God to the Jews of first century Israel. Jesus is also the priest who delivers his sacrifice, on our behalf, to God the Father.

c. King.

(1) A king is someone who has the authority to rule and reign over a group of people. Jesus will be such a king, in that he will rule and judge, as follows:

(2) Revelation 19:11-16

¹¹And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹²His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. ¹³He is clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. ¹⁵From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. ¹⁶And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.”

(2) The phrase “Kingdom of God” occurs 66 times in the NASB. Is there a kingdom of God without a King? No. Jesus will be that king. (Rev 19:11-16).

d. Head Of The Church.

(1) As Priest in Heaven, Jesus continues making intercession for the saints on earth (Heb 7:25).

(2) Jesus also serves as Head of the Church.” (Eph 5:22-25).

(3) Jesus is not King of the Church. In today’s replacement theology era, those who try to delegitimatize Israel have adopted a theme of “Christ The King.” The church has no king. It will only be when Christ returns to earth from Heaven, at the end of the tribulation, that will Jesus be King, over the earth (Rev 19:11-16), where there will be no church.

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The Davidic Covenant – Summary – Part 5

A Scripture Path To Eternity

I. Introduction.

5. DTS Notable Graduates: Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Davidic Covenant – Summary

A. The Davidic Covenant is a pivotal element in biblical theology, representing God’s promises to King David and his descendants. This covenant is foundational for understanding the messianic expectations and the unfolding of God’s redemptive plan throughout Scripture.

B. The Davidic Covenant is primarily found in 2 Samuel 7:8-16 and 1 Chronicles 17:11-14 . In 2 Samuel 7:12-13 , God declares to David through the prophet Nathan, “When your days are fulfilled and you rest with your fathers, I will raise up your offspring after you, who will come from your own body, and I will establish his kingdom. He will build a house for My Name, and I will establish the throne of his kingdom forever.”

C. Key Elements Of The Davidic Covenant.

1. The Dynastic Promise.God promises David that his lineage will endure forever. This is not merely a promise of a long-lasting dynasty but an eternal one, indicating a perpetual kingdom through David’s descendants.

2. The Temple. The covenant includes the promise that David’s son will build a house for God’s Name. This was fulfilled in Solomon, who constructed the First Temple in Jerusalem, as recorded in 1 Kings 6.There will also be a literal Temple that will be constructed during the prophetic Kingdom of God (Ezekiel 40:5).

3. The Eternal Throne. The promise of an eternal throne is central to the Davidic Covenant. This aspect is seen as having both immediate and future implications, with Solomon’s reign being a partial fulfillment and the ultimate fulfillment found in the Messiah.

4. The Father-Son Relationship. God establishes a unique relationship with David’s descendants, saying, “I will be his Father, and he will be My son” (2 Samuel 7:14) . This language signifies a special divine favor and guidance.

D. Messianic Fulfillment. The Davidic Covenant is seen as a precursor to the coming of the Messiah, who would be a descendant of David. The New Testament writers affirm this connection, identifying Jesus Christ as the fulfillment of the covenant. In Luke 1:32-33 , the angel Gabriel announces to Mary, “He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever. His kingdom will never end!”

E. Theological Significance. The Davidic Covenant underscores God’s sovereignty and faithfulness. It highlights the theme of divine election and grace, as David was chosen not for his merit but by God’s sovereign will. The covenant also emphasizes the continuity of God’s redemptive plan, linking the Old Testament promises to their New Testament fulfillment in Christ.

F. Covenant And Kingdom. The concept of the kingdom is central to the Davidic Covenant. It points to a future hope where God’s rule is established through the Messiah. This kingdom is characterized by justice, righteousness, and peace, as prophesied in Isaiah 9:6-7: “For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore.”

G. Covenant Renewal And Hope.

1. Throughout Israel’s history, the Davidic Covenant provided hope during times of turmoil and exile. The prophets often reminded the people of God’s promises to David, assuring them of a future restoration and the coming of a righteous king. Jeremiah 23:5-6 speaks of this hope: “The days are coming, declares the LORD, when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land.”

2. The Davidic Covenant remains a cornerstone of biblical theology, pointing to the ultimate fulfillment of God’s promises in Jesus Christ, the eternal King from the line of David.

III. What the Kingdom is, and what the Kingdom is not.

A. The Kingdom (aka Davidic Kingdom, KIngdom of God, Messianic Kingdom, Millennial Kingdom, Kingdom of Heaven, all through the power and authority of God, who is in Heaven; “our Father in heaven”..Matt 6:9) will be literal, earthly, physical, and humanly inhabited, with all of the things that we see in the world today. 2 Samuel 7:8-16 describes the things of which the Kingdom will consist:

1. David will have a son (Solomon) who will succeed him and establish his kingdom (vs 12).

2. David’s house, kingdom, and throne will be established forever (vs 16 ).

3. The Davidic Covenant did not guarantee an uninterrupted rule by David’s family (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule will always remain, with David’s dynasty. Jesus Christ is the ultimate fulfillment of these promises (Luke 1:31-33) and, although at this present time He (Jesus) is not ruling from the throne of David (Heb 12:2). At the second coming of Christ (Matt 24:29-31), He will assume this throne (Matt 19:28; Acts 15:15-17), will rule with a rod of iron (Rev 19:15), will bind Satan for 1,000 years (Rev 20:2), and Christ will rule and reign on earth for 1,000 years (Rev 20:6).

4. The kingdom will not dwell within anyone. Consider all of the previously mentioned physical things that would have to “fit inside” of people. People will enter into the Kingdom; but the kingdom will not enter people.

B. The indwelling of the Holy Spirit is spiritual and is described by Jesus on the night before his crucifixion.

1. John 14:16-17. 16. I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.

2. John 14:20. In that day you will know that I am in My Father, and you in Me, and I in you.

3. John 14:26. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.

4. The Holy Spirit, which is God’s Spirit, will dwell within people. The kingdom, which is all natural, physical, earthly, and on which Christ will stand and people will walk, etc., in no way can fit into anyone

The Davidic Covenant – Part 4 – End Time Considerations

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Davidic Covenant – End Time Considerations.

A. Because of an anticipated future literal fulfillment, certain facts present themselves concerning Israel’s future.

1. First of all, Israel must be preserved as a nation. The covenanted Davidic throne and Kingdom, allied as it is with the Jewish nation necessarily requires a preservation of the nation. This has been done; and today we see that nation wonderfully continued down to the present, although enemies, including the strongest nations and most powerful empires, have perished. This is not chance work; for, if our position is correct, this is demanded, seeing that without a restoration of the nation of Israel it is impossible to restore the “Davidic Kingdom.” (Matt 3:2; 4:17; 10:5-7). The covenant language, the oath of God, the confirmation of promise by the blood of Jesus, the prophetic utterances, all notwithstanding the nation’s’ unbelief, requires its perpetuation, that through it finally God’s promises and faithfulness may be vindicated. God so provides that His Word may be fulfilled. Every Jew is living evidence that the Messiah will yet some day reign gloriously on David’s throne, and over His Kingdom, from which to extend a literal, physical and earthly worldwide dominion (Davidic Kingdom, Kingdom of God, Messianic Kingdom, Millennial Kingdom, “all through the authority, and from the heavenly kingdom of God”).

2. Israel must have a national existence, and be brought back into the land of her inheritance. Since David’s kingdom had definite geographical boundaries, and those boundaries were made a feature of the promise to David concerning his son’s reign, the land must be given to this nation as the site of their national homeland.

3. David’s Son, the Lord Jesus Christ, must return to the earth, bodily and literally, in order to reign over David’s covenanted kingdom (Davidic Kingdom, Kingdom of God, Messianic Kingdom, Millennial Kingdom). The allegation that Christ is seated on the Father’s throne reigning over a spiritual kingdom, the church, simply does not fulfill the promises of the covenant, where Messiah/Yeshua will rule “with a rod of iron” (Revelation 19:15) where Satan will be bound for 1,000 years (Revelation 20:1-2). No one can say that in today’s world that “Satan is bound,” as he is identified in Scripture as being “the prince of the power of the air,” (Ephesians 2:2), and “prowls around like a roaring lion, seeking someone to devour,” (1 Peter 5:8).

4. A literal earthly kingdom must be constituted over which the returned Messiah reigns. The fulfilment of the covenant promises implies, in view of this restored Davidic throne and Kingdom, that the Messianic Kingdom is a visible, external Kingdom, not merely spiritual, although embracing spiritual and divine things. Its visibility, and a corresponding acknowledgement of the same, is a feature that is inseparable from the language of promise.

5. This Davidic kingdom must become an eternal kingdom. Since the “throne,” “house,” and “kingdom” were all promised to David in perpetuity, there must be no end to Messiah’s reign over the Davidic kingdom from David’s throne. It thus becomes evident that the Davidic covenant is of vital importance to the understanding of future events.

6. People will enter the Kingdom; the Kingdom will not enter people.

B. The prophecy of the Davidic Kingdom is described in 2 Samuel 7:8-16, as follows:

1. David would have a son who would succeed him and establish his kingdom (vs 12).

2. That son, Solomon, rather than David, would build the Temple (vs 13a); a literal, eathly Temple (Ezekiel 40:5).

3. The throne of Solomon’s kingdom would be established forever (v 13b).

4. Though David’s sins justified chastening, God’s loving kindness would be forever (vv 14-15).

5 David’s house, kingdom, and throne would be established forever (all literal, earthly, and physical). (v 16).

C. The Davidic covenant did not guarantee uninterrupted rule by David’s family, (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule would always remain with David’s dynasty. Yeshua/Christ is the ultimate fulfillment of these promises (Lk 1:31-33), and, although at this present time He (Christ) is not ruling from the throne of David (Heb 12:2) at His second coming He will assume this throne.

D. The offer by Messiah/Yeshua of the Davidic Kingdom to first century Israel will be discussed in our following study of the Gospel of Matthew. In the next article, we will add to our discussion facts relating to the fulfillment of a “divided Davidic Kingdom” (Acts 1:6, “Therefore, when they (disciples) had come together, they asked Him, saying, “Lord, will you at this time restore the kingdom to Israel.?”).

The Davidic Covenant – Part 3 – Its Character

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Character of the Davidic Covenant.

A. As in the preceding covenants, the determinative factor of this covenant is the character of the covenant itself. Is it conditional and temporary, or unconditional and eternal?

B. The Davidic covenant is unconditional in its character. The only conditional element in the covenant was whether the descendents of David would continually occupy the throne or not. Disobedience might bring about chastening, but never abrogate the covenant.

1. David anticipated that there would not be an unbroken succession of kings in his line, but nevertheless he affirms the eternal character of the covenant. In Psalm 89 David foretold the overthrow of his kingdom (vv. 38-45) before the realization of that which had been promised (vv. 20-29). Yet he anticipates the fulfillment of the promise (vv. 46-52) and blesses the Lord. Such was the faith of David. Several reasons support the position that the covenant is unconditional.

a. First of all, like the other of Israel’s covenants, it is called eternal in 2 Samuel 7:13, 16; 23:5; Isaiah 55:3; and Ezekiel 37:25. The only way it can be called eternal is that it is unconditional and rests upon the faithfulness of God for its execution.

b. Again, this covenant only amplifies the “seed” promises of the original Abrahamic covenant, which has been shown to be unconditional, and will therefore partake of the character of the original covenant. Regarding the seed, it concerns David’s physical line. There is nothing in the context of 2 Samuel 7 which would lead to the conclusion that these promises are to be understood as anything other than literal and earthly.

c. Further, this covenant was reaffirmed after repeated acts of disobedience on the part of the nation.

d. Christ, the Son of David, came to offer the Davidic kingdom after generations of apostasy. These reaffirmations would, and could not, have been made if the covenant were conditioned upon any response on the part of the nation (This offer of the kingdom will be shown in our study of Matthew’s Gospel).

B. The Davidic covenant is to be interpreted literally.

1. The covenant is distinctively associated with the Jewish nation and none other.

2. It is called a perpetual covenant, i.e. one that shall endure forever. It may, indeed, require time before its fulfillment; it may even for a time be held, so far as the nation is concerned, in the background, but it must be ultimately realized.

3. It was confirmed by oath (Ps. 132:11, and 89:3, 4, 33), thus giving the strongest possible assurance of its ample fulfilment.

4. To leave no doubt whatever, and to render unbelief utterly inexcusable, God concisely and most forcibly presents His determination (Ps. 89:34): “My covenant will I not break, nor alter the thing that is gone out of my lips.” It would have been sheer presumption and blindness in the Jews to have altered (under the plea—modern—of spirituality) the covenant, and to have refused to accept of the obvious sense covered by the words; and there is a heavy responsibility resting upon those, who, even under the most pious intentions, deliberately alter the covenant words and attach to them a foreign meaning

C. The whole concept of the Davidic throne and kingdom is to be understood literally. The main, direct reasons for receiving the literal covenanted language is that:

1. David’s throne and Kingdom are made a requisite for the display of that Theocratic (Jesus ruling) ordering which God has already instituted (but now holds in abeyance until the preparations are completed) for the restoration and exaltation of the Jewish nation (which is preserved for this purpose), for the salvation of the human race (which comes under the Theocratic blessing), and for the dominion of a renewed curse-delivered world.

2. Such a throne and Kingdom are necessary to preserve the Divine Unity of Purpose in the already proposed Theocratic line.(leading to Jesus as King of the Kingdom).

3. The concept which the Jews had of this kingdom at this time may be summed up under these five characteristics: earthly, national, Messianic, moral, and future.

4.. Obviously the kingdom was not yet in existence and was therefore future at the time of the first coming of the Lord Jesus Christ. Even all the glory under David and Solomon was not comparable to the expected kingdom. Consequently, all of Israel’s beliefs concerning this kingdom were of the nature of unrealized hopes. Israel looked to the future.

III. Worship. Baruh Haba. Blessed Is He Who Comes In The Name Of The Lord, Paul Wilbur.

The Davidic Covenant – Part 2 – Its Provisions

“And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’” (2 Samuel 7:16).

I. Introduction.

A. In this, and following articles, there will be a general discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture.  This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article rely heavily on my study of the commentaries, articles, and discussions of many highly respected theological scholars, It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

C. The quality of this article, and the ones that follow, rely heavily on the writings of such theological scholars as the following faculty members of Dallas Theological Seminary (DTS). DTS is an independent Christian seminary that began in 1924, and is well known for its curriculum on Eschatology (a study of last things).

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Davidic Covenant – Part 2 – Its Provisions.

A. The promise made by God to David is given in 2 Samuel 7:12-16, where we read: And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established forever before thee: thy throne shall be established forever.

B. The historical background of the Davidic covenant is well known. Inasmuch as David had come to power and authority in the kingdom and now dwelt in a house of cedar, it seemed incongruous that the One from whom he derived his authority and government should still dwell in a house of skins. It was David’s purpose to build a suitable dwelling place for God. Because he had been a man of war, David was not permitted to build this house. That responsibility was left to Solomon, the prince of peace. However, God does make certain promises to David concerning the perpetuity of his house.

C. The provisions of the Davidic covenant include, then, the following items:

1. David is to have a child, yet to be born, who shall succeed him and establish his kingdom.

2. This son (Solomon) shall build the temple instead of David.

3. The throne of his kingdom shall be established forever.

4. The throne will not be taken away from him (Solomon) even though his sins justify chastisement.

5. David’s house, throne, and kingdom shall be established forever.

D. The essential features, eschatologically, of this covenant are implicit in three words found in 2 Samuel 7:16: house, kingdom, throne.  What do the major terms of the covenant mean?

1. By David’s “house” it can hardly be doubted that reference is made to David’s posterity, his physical descendants. It is assured that they will never be slain in toto, nor displaced by another family entirely.

2. The line of David will always be the royal line. By the term “throne” it is clear that no reference is made to a material throne, but rather to the dignity and power which was sovereign and supreme in David as king. (See III. Messiah’s Legal and Royal Lineage, below).

3. The right to rule always belonged to David’s seed.

a. By the term “kingdom” there is reference to David’s political kingdom over Israel. b. By the expression “for ever” it is signified that the Davidic authority and Davidic kingdom or rule over Israel shall never be taken from David’s posterity.

c. The right to rule will never be transferred to another family, and its arrangement is designed for eternal perpetuity.

d. Whatever its changing form, temporary interruptions, or chastisements, the line of David will always have the right to rule over Israel and will, in fact, exercise this privilege.

E. As in other of Israel’s covenants, we find that this covenant is restated and confirmed in later Scriptures. In Psalm 89 the Psalmist is extolling God for His mercies. In verse 3 these mercies are seen to come because: I have made a covenant with my chosen. I have sworn unto David my servant, Thy seed will I establish for ever and build up thy throne to all generations [Ps. 89:3-4.]

a. These promises are sure because: My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David.

b. David’s seed shall endure for ever, and his throne as the sun before me [Ps. 89:34-36]. It is confirmed again in such passages as Isaiah 9:6-7; Jeremiah 23:5-6; 30:8-9; 33:14- 17, 20-21; Ezekiel 37:24-25; Daniel 7:13-14; Hosea 3:4-5; Amos 9:11; Zechariah 14:4, 9.

c. This promise to David is established by God as a formal covenant and then thereafter is referred to as the basis on which God is operating in regard to the kingdom, the house and the throne.

III. Messiah’s Legal and Royal Lineage.

The legal and royal lineage of Jesus Christ is a significant aspect of His identity as the Messiah, fulfilling Old Testament prophecies concerning the coming of a Savior from the line of David. The genealogies presented in the Gospels of Matthew and Luke provide insight into Jesus’ ancestral heritage, affirming His rightful place in the Davidic line and His legal standing as a descendant of Abraham.

A. Genealogy In The Gospel Of Matthew.

1. The Gospel of Matthew presents the genealogy of Jesus in the opening chapter, emphasizing His legal right to the throne of David. Matthew 1:17 traces Jesus’ lineage through Joseph, His legal father, establishing His connection to the royal line. This genealogy is structured in three sets of fourteen generations, highlighting key figures such as Abraham, David, and the Babylonian exile. Matthew 1:1 states, “This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham.”

2. Matthew’s account underscores Jesus’ fulfillment of the Abrahamic and Davidic covenants. By tracing Jesus’ lineage through David, Matthew affirms Jesus as the promised King who would reign on David’s throne. The inclusion of notable figures such as Solomon and Jeconiah further emphasizes the royal nature of this lineage, despite Jeconiah’s curse (Jeremiah 22:30), which is circumvented by the virgin birth, as Joseph is not Jesus’ biological father.

B. Genealogy In The Gospel Of Luke.

1. The Gospel of Luke provides a different genealogical account in Luke 3:23-38, tracing Jesus’ lineage through Mary, His biological mother, back to Adam. This genealogy highlights Jesus’ humanity and universal mission, connecting Him to all of humanity. Luke 3:23 begins, “Jesus Himself was about thirty years old when He began His ministry. He was regarded as the son of Joseph, the son of Heli.”

2. Luke’s genealogy diverges from Matthew’s after David, tracing the line through David’s son Nathan rather than Solomon. This distinction suggests that Luke’s account represents Mary’s lineage, with Heli being Mary’s father and Joseph’s father-in-law. This lineage bypasses the curse on Jeconiah’s line, further affirming Jesus’ legitimate claim to the Davidic throne through both legal and biological descent.

C. Prophetic Fulfillment.

1. The genealogies of Jesus serve to fulfill numerous Old Testament prophecies regarding the Messiah’s lineage. Isaiah 11:1 prophesies, “A shoot will spring up from the stump of Jesse, and a branch from his roots will bear fruit.” This prophecy, along with others such as Jeremiah 23:5 and 2 Samuel 7:12-16, foretells a ruler from David’s line who will establish an everlasting kingdom.

2. The dual genealogies in Matthew and Luke demonstrate the multifaceted fulfillment of these prophecies. Through Joseph, Jesus inherits the legal right to David’s throne, while through Mary, He fulfills the biological descent from David, ensuring the integrity of His messianic claim.

IV. Worship. Paul Wilbur, Let The Weight Of Your Glory Fall.”

https://youtu.be/hQ5J0zppfaI?si=Fv_DpyZ16sYCj7oS&t=3

The Davidic Covenant – Part 1 – Its Importance

A Scripture Path To Eternity

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Davidic Covenant – Part 1 – Its Importance

A. The end time implications of the Abrahamic covenant lie in the words “land and seed.: The land promises are enlarged and confirmed through the Land Covenant. In the next of Israel’s great covenants, “that made with David, God” is enlarging and confirming the seed promises. This will be noted in the passages dealing with the formulation of the Davidic covenant. The seed promise contained in the Abrahamic covenant is now made the center of the Davidic promise. The seed promises in general and the seed line of David, with his kingdom, house, and throne, are amplified.

1. And when your days are filled, and you shall sleep with your fathers, I will set up your seed after you, which shall proceed out of your bowels, and I will establish his kingdom [2 Sam. 7:12].

2. I have made a covenant with my chosen, I have sworn unto David my servant, Your seed will I establish forever, and build up your throne to all generations [Ps. 89:3-4].

3. As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me. Thus says the Lord; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant…[Jer. 33:22, 25-26.]

B. Inherent in the Davidic covenant are many of the crucial issues facing the student of Eschatology. We will discuss the following issues in future articles.

1. Will there be a literal millennium?

2. Is the church the kingdom?

3. What is God’s kingdom?

4. What is Christ’s kingdom?

5. Will the nation Israel be regathered and restored under her Messiah?

6. Is the kingdom present or future?

7.These and many more crucial issues can be decided only by a correct interpretation of that which was covenanted to David.

C. Concerning the theology of the Davidic Kingdom , the Scriptural basis for the premillennial view of a literal thousand year kingdom is Rev. 20:1-6, after an Old Testament content has been poured into it.” Such a view will be concluded as being the Davidic covenant, with its promises of a kingdom and king.

III. Worship. Paul Wilbur “For Your Name Is Holy”

“Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you” (Revelation 15:4)

The Land Covenant – Chapter 4 – Its Character

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

A. In this, and following articles, there will be a general discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article rely heavily on my study of the commentaries, articles, and discussions of many highly respected theological scholars, It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

C. For a view of my trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.” I have great confidence, in particular, of the writings of the following theological scholars, in relation to this study of the Abrahamic Covenant.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Land Covenant. – Its Character

A. This covenant which was made by Yahweh with Israel, in regard to their relation to the land, must be seen to be an unconditional covenant. There are several reasons to support this.

1. First, it is called by Yahweh an eternal covenant in Ezekiel 16:60. It could be eternal only if its fulfillment were divorced from human responsibility and brought to rest on the Word of the Eternal one.

2. Second, it is only an amplification and enlargement of parts of the Abrahamic covenant, which itself is an unconditional covenant, and, therefore, this amplification must be eternal and unconditional also.

3. Third, this covenant has the guarantee of Yahweh that He will effect the necessary conversion which is essential to its fulfillment. Romans 11:26-27; Hosea 2:14-23; Deuteronomy 30:6; Ezekiel 11:16-21 all make this clear. This conversion is viewed in Scripture as a sovereign act of Yahweh, and must be acknowledged to be certain because of His integrity.

4. Fourth, portions of this covenant have already been fulfilled literally.

a. Israel has experienced the dispersions as judgments for unfaithfulness.

b. Israel has experienced restorations to the land and awaits the final restoration.

c. Israel’s history abounds in examples of her enemies who have been judged.

B. These partial fulfillments, which were literal fulfillments, all indicate a future literal fulfillment of the unfulfilled portions in like manner. It may be argued by some that this covenant is conditional because of the statements of Deuteronomy 30:1-3: “when…then.” It should be observed that the only conditional element here is the time element.

1. The program is certain; the time when this program will be fulfilled depends upon the conversion of the nation.

2. Conditional time elements do not make the whole program conditional, however.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

Everyday Life In The Ghettos

The Land Covenant – Chapter 3 – Its Provisions

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Provisions Of The Land Covenant.

A. The Land Covenant is stated in Deuteronomy 30:1-10, where we read: “And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations, the Lord your God hath driven you, And shall return unto the Lord your God, and shall obey His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul; That the Lord your God will turn your captivity, and have compassion upon you, and will return and gather you from all the nations, where the Lord your God hath scattered you, And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it. And the Lord your God will circumcise your heart, and the heart of your seed, to love the Lord your God with all your heart, and with all your soul, that you may live. And the Lord your God will put all these curses upon your enemies. And you shall return and obey the voice of the Lord, and do all his commandments which I command you this day. And the Lord your God will make you plenteous, for the Lord will again rejoice over you for good…

B. An analysis of the above passage will show that there are seven main features in the program there unfolded:

1. The nation will be plucked off the land for its unfaithfulness (Deut. 28:63-68; 30:1-3).

2. There will be a future repentance of Israel (Deut. 28:63-68; 30:1-3).

3. Their Messiah will return (Deut. 30:3-6).

4. Israel will be restored to the land (Deut. 30:5).

5. Israel will be converted as a nation (Deut. 30:4-8; cf. Rom. 11:26-27).

6. Israel’s enemies will be judged (Deut. 30:7).

7. The nation will then receive her full blessing (Deut. 30:9).

C. As we survey the wide areas included in this one passage, which sets forth this covenant program, we are compelled to feel that God takes Israel’s relation to the land as a matter of extreme importance. God not only guarantees its possession to them, but obligates Himself to judge and remove all of Israel’s enemies, and give the nation a new heart, which is a conversion, prior to placing them in the land.

1. This same covenant is confirmed at a later time in Israel’s history.

2. This covenant becomes a subject of Ezekiel’s prophecy.

a. God affirms His love for Israel in the time of her infancy (Ezek. 16:1-7); He reminds her that she was chosen and related to Yahweh by marriage (vv. 8-14); but that she played the harlot (vv. 15-34); therefore, the punishment of dispersion was meted out to her (vv. 35-52); but this is not a final setting aside of Israel, for there will be a restoration (vv. 53-63).

b. This restoration of Israel is based on Yahweh’s promise:” ““Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant. “Thus I will establish My covenant with you, and you shall know that I am the LORD, (Ezekiel 16:60-62).

c. “I will establish My covenant with you; and you shall know that I am the Lord” [Ezek. 16:60-62]. Therefore the Lord reaffirms the Land Covenant and calls it an eternal covenant by which He is bound.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

Holocaust Survivors’ First Moments Of Liberation

The Land Covenant – Chapter 2 – Its Importance

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion.

A. Great importance is attached to this promised Land Covenant.

1. In that it (the Land Covenant) reaffirms to Israel in no uncertain terms, her title deed to the land of promise.

2. In spite of Israel’s unfaithfulness and unbelief, as manifested so frequently in her history, from the time of the promise to Abraham until that time, the covenant was not abrogated. The land was still theirs by promise.

3. Further, the introduction of a conditional covenant, under which Israel was then living, could and did not set aside the original gracious promise concerning the purpose of God, this fact is the basis of Paul’s argument when he writes: “The covenant, that was confirmed ‘before of God “in Christ, the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal. 3:17).

4. This covenant is a confirmation and enlargement of the original Abrahamic Covenant.

5. This Land covenant amplifies the land features of the Abrahamic covenant. The amplification, coming after wilful unbelief and disobedience in the life of the nation of Israel, supports the contention that the original promise was given to be fulfilled in spite of their disobedience.

B. Key Principles of the Land Covenant

1. The Land Is a Godly gift to Israel.

a. God presented the land of Canaan to Israel as a specific inheritance (Deuteronomy 30:5).

b This gift (Land Covenant) underlines God’s sovereign right to grant territory according to His purposes, and showcases the centrality of the land in Israel’s identity.

2. The Conditional Blessings and Curses.

a. The Land Covenant sets forth blessings, if Israel remains faithful, and curses, if they fall into sin (Deuteronomy 29:18-28).

b. These blessings include prosperity in the land, agricultural bounty, and national security, while curses include exile, devastation, and loss of favor.

3. The Necessity of Jewish Obedience.

Israel’s moral and spiritual conduct determines whether they experience the covenant’s blessings. Obedience involves both internal devotion (“obey His voice with all your heart and all your soul”) and adherence to the revealed Law (Deuteronomy 30:2).

4. A Promise of Israel’s Exile and Restoration.

Should Israel break the covenant, exile becomes certain (Deuteronomy 29:28, 30:1). Nonetheless, God promises restoration upon genuine repentance: “He will gather you again from all the peoples to which the LORD your God has scattered you” (Deuteronomy 30:3). This underscored hope for Israel’s future, underscores God’s grace and faithfulness.

5. The Land Covenant’s Enduring Nature.

The language of (Deuteronomy 30:4-6) indicates that, despite disobedience, the covenant will endure. God’s larger plan for redemption remains, as He promises to “circumcise your hearts and the hearts of your descendants.” Thus, there is an ongoing relationship between God and Israel, revealing both conditional and unconditional dimensions.

C. The Land Covenant’s Theological Implications.

1. The Sovereignty Of God.

The Land Covenant affirms that God alone determines the boundaries of nations. His sovereignty extends to commanding blessings, allowing curses, and orchestrating restoration.

2. Israel’s Faith and Repentance.

a. A crucial thread is the expectation of heartfelt repentance and renewed obedience.

b. The Land Covenant portrays a righteous God who remains faithful to His covenantal promises, even when Israel strays.

3. The Long-Term Plan of Redemption.

a. The Land Covenant sets the stage for future expectations beyond immediate material blessings.

b. The ultimate hope rests on a full restoration intertwined with God’s overarching redemptive narrative, which is one that includes long-term inheritance and the recognition of God’s saving plan.

C. Summary.

1. The Land Covenant, as detailed in Deuteronomy 29:30, stands as a pivotal promise involving both possession of and exile from the land. This covenant underscores God’s faithfulness and insists on Israel’s responsibility of obedience. Throughout Scripture, the echoes of this covenant reveal an abiding theme: though Israel may stray, the promise of forgiveness and restoration remains accessible upon genuine repentance.

2. In a broader theological framework, this covenant highlights God’s overarching plan of redemption, testifying that His faithfulness intertwines with conditional elements of human responsibility. The covenant thus invites reflection on commitment, repentance, and the assurance of restoration-principles that have shaped generation after generation within the narrative of Scripture.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

The Unbelievable Reality of Auschwitz

The Land Covenant – Chapter 1 -A Quick Look.

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Overview. Land Covenant.

A. In the closing chapters of the book of Deuteronomy the children of Israel, the physical seed of Abraham, are facing a crisis in their national existence.

1. They are about to pass from the proved leadership of Moses into the unproven leadership of Joshua.

2. They are standing at the entrance to the land that was promised to them by God in such terms as:

a. Unto thy seed will I give this land [Gen. 12:7].

b. For all the land which you see, to you will I give it, and to your seed for ever [Gen. 13:15].

c. And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God unto you, and to you seed after you. And I will give unto you, and to your seed after you, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God [Gen. 17:7-8].

B. But this land is possessed by Israel’s enemies, who have shown they will resist any attempt by Israel to enter the land promised to them. It is impossible for them to return to their former status as a slave nation and the land to which they were journeying as “strangers and pilgrims” seemed shut before them. As a result, certain important considerations must be faced by the nation.

1. Is the land of Palestine still their possession?

2. Did the inauguration of the Mosaic covenant, which all agree was conditional, set aside the unconditional Abrahamic covenant?

3. Could Israel hope to enter into permanent possession of their land in the face of such opposition?

C. To answer these important questions God stated again His covenant promise concerning Israel’s possession of and inheritance in the land in Deuteronomy 30:1-10, which we call the Land covenant, because it answers the question of Israel’s relation to the land promises of the Abrahamic covenant.

III. Worship. The Nazi Party, was officially known as the National Socialist German Workers’ Party

What was Nazi propaganda?

Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.

The Abrahamic Covenant – Chapter 9 – Why Study It?

Deuteronomy 7:6 “For you are a holy people to Yahweh your God; Yahweh your God has chosen you to be a people for His own treasured possession out of all the peoples who are on the face of the earth.”

I. Introduction.

1. Lewis Sperry Chafer (1871—1952), D. Div., Litt. D., was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered to be the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was an, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, which was the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord (1910 – 2002) B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

3. Charles C. Ryrie (1925–2016) B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost (1915 – 2014) B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. William C. Watson (Deceased, 2020). William C. Watson was Professor of History at Colorado Christian University and specialized in seventeenth-century and eighteenth-century English history. He received a B.A. in History from California State Polytechnic University, Pomona, and M.Div. from Talbot School of Theology, and an M.A. and Ph.D. in British history from the University of California, Riverside. He was a 2004 Fulbright Scholar in Moldova and was a frequent conference speaker on British theology and history, and was the author of “Dispensationalism Before Darby.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. Covenant Theology vs Dispensationalism.

A. Overview: Covenant Theology.

1. Covenant theology centers on one overall covenant known as the covenant of grace. Some have called it the covenant of redemption. This is defined by many as an eternal covenant among the members of the Godhead including the following elements: (1) the Father chose a people to be His own; (2) The Son was designated, with his agreement, to the pay the penalty of their sin; and (3) the Holy Spirit was designated, with His agreement, to apply the work of the Son to this chosen people.

2. None of the above covenants are found in Scripture.

B. Overview: DispensationTheology.

1. Dispensational theology looks on the world and history of mankind as a household over which God is superintending the outworking of His will. This outworking of His purpose and will can be seen noting the various periods or stages of different economies whereby God deals with His work and mankind in particular. These various stages or economies are called dispensations. The Biblical Dispensations are:

a. Innocence (Gen 1:3-3:6). b. Conscience/Moral Responsibility (Gen 3:7-8:14); c. Civil/Human Government (Gen 8:15-11:9). d. Patriarchal Rule/Promise (Gen 11:10-Ex 18:27). e. Mosaic Law (Ex 19:1-Acts 1:26). f. Grace/Church (Acts 2:1-Rev 19:21). g. Kingdom/Millennium (Rev 20:1-15).

2. As opposed to the unscriptural covenants of Covenant Theology, the following are Scriptural Biblical Covenants:

a. Edenic Covenant (Genesis 1:26-31; 2 15-25). b. Adamic Covenant (Genesis 1:26-30; 2:15-17; 3:14-24). c. Noahic Covenant (Genesis Genesis 9:9-17). d. Abrahamic Covenant (Genesis 12:2-17:11); includes Land, Davidic, and New Covenants. All of the Abrahamic Covenant is unconditional and unfulfilled, and called “Covenants of Promise.”). e. Mosaic Covenant (Exodus 19:5-Acts 1:26). f. Land Covenant (Deuteronomy 29-30). g. Davidic Covenant (2 Samuel 7:4-17; 1 Chronicles 17:11-14). h. New Covenant (Jeremiah 31:27-40; 32:-40; Ezekiel 36:26-38; Isaiah 59:17-21; Jeremiah 32:37-44:; Hebrews 8:6-13). (Land Covenant is called by some, “Palestinian” Covenant, but “Palestine” is not Scriptural, but Political)

C. Overview. Biblical Covenants and Dispensations,.

1. Dispensations relate to God’s plan for history. 2. Covenants relate to His contracts or promises. 3. Dispensations and Biblical Covenants show God’s plan of redemption of the fallen kingdom by Adam and Eve (Genesis 3:6-7). 4. Salvation is by grace through faith. Ephesians 2:8 “For by grace you have been saved through faith, and this not of yourselves, it is the gift of God.”

B. Dispensations and covenantal promises are pre-fall, meaning that the plan for the redemption of the fallen kingdom was made by God prior to its fall, which eliminated a course of redemption following the fall.

1. It is important to know that the Covenants of Promise (Abrahamic, Land, Davidic, and New) are promises that God made to Abrahamic, and will be fulfilled through the descendants of promise (Isaac and Jacob (Israel)). The bloodline of Messiah/Yeshua flows forward from Jacob’s fourth son, Judah. The word “Jew” (in Hebrew, “Yehudi”) is derived from the name Judah.

2. In order for us to understand the fulfillment of God’s plan for the redemption of the fallen kingdom, we must have an understanding of the dispensations and covenants of the Bible.

3. It is essential for us to understand that by being covenants of promise (Abrahamic, Land, Davidic, New), that their fulfillment is not predicated on Israel’s performance, but on God’s promises to Israel. If God’s promises to Israel can not be believed, neither can we know with assurity that God’s promises to the church can be believed.

4. In order for us to understand the teachings of the Old and New Testaments, we must understand the context in which the books of those Testaments were written, such as:

a. The Old Testament prophecies of Isaiah through Malachi were addressed directly to Israel, and were about Jews of Israel. Their historic situations that dealt with sin, their prophecies that dealt with end times prophecies, such as, Messiah, Tribulation, Kingdom, and Eternal State were prominent in the writings of the Jewish prophets, from Isaiah through Malachi, The teachings of Isaiah through Malachi, though directed to Jews, have principles for those of us who live in the age of grace (the church age).

b. The book of Psalms is often taken out of context.

(1) The events of the Psalms relate to Jews, in their historic and future situations, with a context that discusses Jews from their exodus from Egypt, and to the Eternal State. The audience of the Psalms is stated in Chapter 147:19-20: “19 He declares His words to Jacob, His statutes and His ordinances to Israel. 20 He has not dealt thus with any nation; And as for His ordinances, they have not known them.”

(2) Consider the note from the Ryrie Study Bible: “vs 15-20, God’s Word commands the forces of nature (vs 15-18); but particularly communicated His laws to Israel, thus distinguishing her from all other nations (vv 19-20).

c. In books of the New Testament, context will let us know if the audience is either Jew or Gentile. Twenty-six of the twenty-seven books of the New Testament have Jewish contexts within them.

III. Worship.

Deuteronomy 14:2, “For you are a holy people to Yahweh your God, and Yahweh has chosen you to be a people for His treasured possession out of all the peoples who are on the face of the earth.”

Why Did Hitler Kill Jews? Notice that in the video a theme of Germany was: “Back to Israel, Jews.” But today, many antisemitics claim that Israel is not the land of the Jews.

The Abrahamic Covenant – Chapter 8 – Review

Genesis 15:6

“Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

1. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

2. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

3. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

4. William C. Watson (Deceased, 2020). William C. Watson was Professor of History at Colorado Christian University and specialized in seventeenth-century and eighteenth-century English history. He received a B.A. in History from California State Polytechnic University, Pomona, and M.Div. from Talbot School of Theology, and an M.A. and Ph.D. in British history from the University of California, Riverside. He was a 2004 Fulbright Scholar in Moldova and was a frequent conference speaker on British theology and history, and was the author of “Dispensationalism Before Darby.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion.

Of the most misunderstood and incorrectly taught doctrines of Scripture are those of dispensations, covenants and millennialism. This particular article will be a review of past articles on dispensations and covenants, as well as millennial discussions.

A. A dispensation is an “administration, economy, or stewardship,” during which dispensation mankind is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture, with the unifying factor of each administration being “the Glory of God” (Whenever anyone is saved, God is Glorified). Dispensations are not tests for individual salvation, but are administrations of God in regard to His plan for the ages. For example, God’s administration for the Law, is different from God’s administration for the Church Age (Age of Grace).Dispensations and covenantal promises are pre-fall.

1. Dispensations relate to God’s plan for history.

2. Covenants relate to that which His contracts or promises will accomplish.

B.. In retrospect, a dispensation is a way of ordering things, such as an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary distinctives, as follows, which may be repetitive for reinforcement purposes.

1. A consistently literal interpretation of Scripture, especially of Bible prophecy.

2. A view of the uniqueness of Israel as separate from the Church in God’s program. Classic dispensationalism identifies seven dispensations in God’s plan for humanity. Dispensationalists hold to a literal interpretation of the Bible as the best interpretation of Scripture (hermeneutics).

3. Reiterating the above statements, “Biblical Dispensations and Covenants” show God’s plan for the restoration of His fallen Kingdom. Dispensations and covenantal promises are pre-fall (meaning that God didn’t have to create a plan of restoration after the fall). Dispensations relate to God’s plan for history. Covenants relate to that which His contracts or promises will accomplish.

C. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church.

1. Dispensationalists believe that salvation has always been by grace through faith in “God the Father” (Yahweh) in the Old Testament, and specifically in “God the Son” (Yeshua), in the New Testament (Gen 15:6, Eph 2:8).

2. Dispensationalists hold that the Church has not replaced Israel in God’s program, and that the Old Testament promises to Israel have not been transferred to the Church.

3. Dispensationalism teaches that the promises that God made to Israel in the Old Testament (for land, many descendants, and blessings) will be ultimately fulfilled in the 1000-year period spoken of in Revelation 20. .

4. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

D. Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Gen 1:1-3:6), Conscience (Gen 3:7-8:14), Civil/Human Government (Gen 8:5-11:9), Patriarchal Rule (Gen 11:10—Ex 18:27), Mosaic Law (Ex 19:1—Acts 1:26), Grace (Acts 2:1—Rev 19:21), and the Millennial Kingdom (Rev 20:1-15).

1. These dispensations are not differing paths to salvation, but ways in which God relates to mankind.

2. Each dispensation includes a recognizable pattern of how God has worked (and will work) with people living in each dispensation. That pattern is: a responsibility; a failure; a judgment; and grace to move on.

E. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming, and a pretribulational interpretation of the rapture.

F. Each of the dispensations of God show a plan that God has set forth for the redemption of fallen mankind. Of key significance to us of this time period, is that the dispensations will show God’s plan for:

1. Rapture

2. Tribulation

3. Millennial Kingdom

4. Eternal State

G. To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a distinction between Israel and the Church, and organizes the Bible into different dispensations or administrations. None of the events in God’s timeline are a matter of happenstance, but are a part of God’s sovereign plan, of which there is no room for mankind to dictate or change any of that which God has planned.

H. Millennialism is the belief in a literal reign of Christ on earth for 1,000 years in the future. The word “millennium,” means “1,000 years,” from “mille,” the Latin word for “1,000,” and the word “annus,” Latin for “year.” (“M” is the Roman numeral for 1,000; it takes 1,000 millimeters to make a meter, 1,000 milliliters to make a liter, etc. A person’s per annum salary is their salary for one year.). I truly and fully believe in premillennialism, that Christ will return to establish His kingdom, over which He will reign for 1,000 years. (a. and b., below restate these statements.)

a. “Mille” is a Latin word meaning “thousand,” while “annus” means “year.” Together, they form the term “millennium,” which refers to a period of 1,000 years.

b. Annum and Annus are both Latin words that refer to a period of time, but they have slightly different meanings. Annum typically refers to a year in terms of a specific point in time, such as a calendar year or a fiscal year. On the other hand, Annus is a more general term that can refer to a year in a broader sense, such as a cycle or a period of time. Overall, while both words are related to the concept of time, Annum is more specific and concrete, while Annus is more abstract and flexible in its interpretation.

c. Premillennialism is the view that Christ’s second coming will occur prior to His millennial kingdom, and that the millennial kingdom is a literal 1000-year reign of Christ on earth. In order to understand and interpret the passages in Scripture that deal with end-times events, there are two things that must be clearly understood: “a proper method of interpreting Scripture” and “the distinction between Israel (the Jews) and the church (the body of all believers in Jesus Christ).”

d. “Postmillennialism” is an interpretation of Revelation chapter 20 which sees Christ’s second coming as occurring after the “millennium,” which will be a golden age or era of prosperity and dominance for saints of God (Old and New Testaments). The “term” includes several similar views of the end times, and also stands in contrast to premillennialism (the view that Christ’s second coming will occur prior to His millennial kingdom and that the millennial kingdom is a literal 1,000-year reign) and, to a lesser extent, amillennialism (no literal millennium).

c. An amillennialist sees the 1,000 years as spiritual, and non-literal, as opposed to a physical understanding of history. Although the prefix “a” would typically signify a negation of a word, the amil position sees the millennium as “realized,” or better explained as “millennium now.” To simplify the matter, amillennialism sees the first coming of Christ as the inauguration of the kingdom, and His return as the consummation of the kingdom. John’s mention of 1,000 years thus points to all things that would happen in the church age.

1. To strengthen the view of Premillennialism, the strong point is that Christ will rule over His earthly kingdom with a rod of iron (Rev 19:15).

2. As opposed to amillennialism, which states that Christ is ruling over His kingdom now, no one can honestly look at current world events and say that there is such a present rule of Christ with “a rod of iron.”

3. As opposed to Premillennialism, Postmillennialism is a belief that interprets the end times as a period where Christ’s kingdom will be established on Earth through the spread of the Gospel, leading to a time of peace and righteousness before His second coming. Again, no one can honestly look at the world around us and believe that things are improving and will result in the second coming of Christ, and the Kingdom Age. In the parables of Matthew Chapter 13, Yeshua explains how the conditions on earth “will not improve,” but will decay in the absence of the Messiah ruling over His earthly kingdom.

III. Worship. Kristallnacht: German Jewish Persecution of 1938

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 7 – End Times Implications

Genesis 15:6

“Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

A. In this article there will be a general discussion of Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Eschatological (End Times) Implications Of The Abrahamic Covenant.

A. When it has been determined that the Abrahamic covenant is an unconditional covenant made with Israel, and therefore cannot be either abrogated or fulfilled by people other than the nation Israel, it is seen that Israel has promises regarding a land and a seed, which determine the future program of God. These words “land and seed,” together with the word “blessing,” summarize the essential features of the end times portion of the covenant. An examination of the promises of God to Abraham will show this twofold emphasis in the promise.

1. Unto your seed will I give this land [Gen. 12:7]. For all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall their seed also be numbered [Gen. 13:15-16].

2. On the same day, the Lord made a covenant with Abram, saying, Unto your seed have I given this land [Gen. 15:18]. And I will establish my covenant between me and you, and your seed after you, in their generations for an everlasting covenant, to be a God unto you, and to your seed after you. And I will give unto you, the land wherein you are a stranger, all the land of Canaan, for everlasting possession [Gen. 17:7-8.]

B. It is impossible to escape the conclusion that the promise included features related to the physical seed of Abraham, and features related to the land given that seed. It is necessary, then, to examine the areas of the seed and the land to determine their effect on future events. The Abrahamic covenant is one of the outstanding covenants in the Word of God. Its crucial issues in relation to premillennialism are two:

1. Does the Abrahamic covenant promise Israel a permanent existence as a nation? If it does, then the Church is not fulfilling Israel’s promises, but rather Israel as a nation has a future yet in prospect;

2. Does the Abrahamic covenant promise Israel permanent possession of the promised land? If it does, then Israel must yet come into possession of the land, for she has never fully possessed it in her history.

C. Who is the seed of Abraham? It would seem obvious to all who are not deliberately trying to pervert the plain teaching of Scripture that the seed of Abraham, of necessity, is the term applied to the physical descendants of Abraham.

1. An examination of the whole context of the Abrahamic Covenant shows that first of all it was vitally connected with Abraham’s physical seed, Isaac. God said of Isaac before he was born, “I will establish my covenant with him for an everlasting covenant and with his seed after him” (Gen. 17:19). How did Abraham understand the term seed here? Obviously, it had reference to the physical seed, Isaac, and his physical descendants. God did not say that no spiritual blessing would come to those outside of the physical seed, but that the physical line of Isaac would inherit the promises given to the “seed of Abraham.” Nothing should be more plain than that Abraham, Isaac, and Jacob understood the term seed as referring to their physical lineage.

2. The term “Israel.”is a title given to Jacob, meaning “prince of God.” Israel must mean Israel, and the kingdom promises in the Old Testament concerning Israel and are to be fulfilled in Israel literally. Israel means just what the word implies. It is important to observe that one must distinguish between the personal promises to Abraham himself, the national promises to Abraham’s seed, and the universal promises to “all families of the earth.”

3. The word “Israel” is taken in its usual, literal, sense to mean the physical descendants of Abraham. The national promises can only be fulfilled by the nation itself.

D. The church is not Israel. Gentile believers of the present day, while reckoned as a seed to Abraham, are not the seed in which national promises are to be fulfilled.

E. The relation of the church to the covenant. Since the church is not the seed in whom the covenants will be finally and literally fulfilled, it is best to consider the question of her relation to the whole covenant program. Any relationship which the church sustains to the promises is based, “not on physical birth but on a new birth,” and its heirs, because the individuals are “in Christ.”

F. The church receives of the promises solely because of its relationship to the One (Messiah/Yeshua) in whom the promises find fulfillment.

G. Will the seed possess the land? It is evident from the previous discussion of the covenant that the physical seed of Abraham was promised the eternal possession of the land. The promise of possession of the land by the seed of Abraham is a prominent feature of the covenant, and the way the promise is given enhances its significance. The promise as given emphasizes that:

1. It is gracious in its principle;

2. The land is an inheritance of the seed;

3. Its title is given forever;

4. The land is to be possessed forever;

5. The land promised includes specific territory defined by boundaries.

6. This promise is the basis of the expectation of the Old Testament, and the substance of the prophets’ message. If Israel has been rejected as a nation because of its unbelief, this great line of Old Testament prophecy would be without the possibility of fulfillment. But, consider such impossibility, as is stated in Jeremiah’s prophecy of Israel. (Chapter 31:35-37 )

“Thus says the Lord, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who divides the sea when the waves thereof roar; the Lord of hosts is His name: “If those ordinances depart from before Me,” says the Lord, “then the seed of Israel also shall cease from being a nation before Me forever.”Thus says the Lord: “If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done,” says the Lord.”

H. The Abrahamic covenant, which contained individual promises to Abraham, promises of the preservation of a nation, and the possession of a land by that nation, was given to a specific covenant people. Since it was unconditional and eternal, and has never yet been fulfilled, it must await a future fulfillment, Israel must be preserved as a nation, must inherit her land, and be blessed with spiritual blessings to make this inheritance possible.

I. The restoration of Israel is the capstone of the grand structure of doctrine relating to the Abrahamic Covenant.

1. It has been seen that the covenant included provisions not only to Abraham but to Abraham’s physical seed, Israel, and to Abraham’s spiritual seed, i.e., all who follow the faith of Abraham whether Jew or Gentile, in this age.

2. It has been shown that Abraham interpreted the covenant literally, as pertaining primarily to his physical seed. The unconditional character of the covenant has been demonstrated to be a covenant resting upon God’s promise and faithfulness alone.

3. It has been shown that Israel’s promise of perpetual possession of the land is an inevitable part and conclusion of the general promises given to Abraham and confirmed to his seed. Israel’s continuance as a nation, implied in these promises, has been sustained by the continued confirmation of both Testaments.

4. It was shown that the New Testament church in no wise fulfills these promises given to Israel.

5. Finally, Israel’s restoration as the natural outcome of these promises, has been presented as the express teaching of the entire Bible.

6. If these conclusions reached after careful examination of the Scriptural revelation are sound and reasonable, it follows that premillennialism is the only satisfactory system of doctrine that harmonizes with the Abrahamic Covenant.

III. Worship. Why did Hitler Kill Jews – History of the Holocaust.

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 6 – Its Character

Genesis 15:6 “Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

1. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. The Character Of The Abrahamic Covenant.

A. Since the Abrahamic covenant deals with Israel’s title deed to “the land of Israel,” her continuation as a nation to possess that land, and her redemption so that she may enjoy the blessings in the land under her King (Messiah), it is of utmost importance to determine the method of the fulfillment of this covenant. If it is a literal covenant to be fulfilled literally, then Israel must be preserved, converted and restored. If it is an unconditional covenant, these events in Israel’s national life are inevitable. The answer to these questions determines one’s whole eschatological position.

B. The conditional element in the covenant program with Abraham.

1. While Abraham was living in the home of Terah, an idolator (Josh. 24:2), God spoke to him and commanded him to leave the land of Ur, even though it entailed a journey to a strange land he did not know (Heb. 11:8), and made certain specific promises to him that depended on this act of obedience. Abraham, in partial obedience inasmuch as he did not separate himself from his kindred, journeyed to Haran (Gen. 11:31). He did not realize any of the promises there. It was not until after the death of his father (Gen. 11:32) that Abraham begins to realize anything of the promise God had given to him, for only after his father’s death does God take him into the land (Gen. 12:4) and there reaffirm the original promise to him (Gen. 12:7).

2. It is important to observe the relation of obedience to this covenant program. Whether God would institute a covenant program with Abraham or not depended upon Abraham’s act of obedience in leaving the land. When once this act was accomplished, and Abraham did obey God, God instituted an irrevocable, unconditional program. This obedience, which became the basis of the institution of the program, is referred to in Genesis 22:18, where the offering of Isaac is just one more evidence of Abraham’s attitude toward God.

C. As given in the Scriptures, the Abrahamic Covenant is hinged upon only one condition, which is given in Genesis 12:1.

1. The original covenant was based upon Abraham’s obedience in leaving his homeland and going to the land of promise. No further revelation is given him until he was obedient to this command after the death of his father.

2. Upon entering Canaan, the Lord immediately gave Abraham the promise of ultimate possession of the land (Gen. 12:7), and subsequently enlarged and reiterated the original promises. The one condition having been met, no further conditions are laid upon Abraham; the covenant having been solemnly established is now dependent upon divine veracity for its fulfillment.

3. The land of Canaan in the Bible refers to the ancient geographical area God promised to give to Abraham and his descendants. It is not merely the land where the Israelites would live, but the sworn inheritance of God’s chosen people: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God” (Gen 17:8; Exo 6:4; Lev 25:38; Deu 32:49; 1 Chron 16:18; Ps 105:1). Therefore, the land of Canaan would become “The Land Of Israel.”

D. Whether there would be a covenant program with Abraham, depended upon Abraham’s act of obedience. When once he obeyed, the covenant that was instituted depended, not upon Abraham’s continued obedience, but upon the promise of the One (Yahweh) who instituted it. The fact of the covenant depended upon obedience; the kind of covenant inaugurated was totally unrelated to the continuing obedience of either Abraham or his seed.

E. Arguments to support the unconditional character of the covenant The question as to whether the Abrahamic covenant is conditional or unconditional is recognized as the crux of the whole discussion of the problem relating to the fulfillment of the Abrahamic covenant. Extensive argument has been presented to support the contention of the premillennialist as to the unconditional character of this covenant. The following ten reasons provide proof that this covenant is unconditional.

1. All Israel’s covenants are unconditional except the Mosaic. The Abrahamic Covenant is expressly declared to be eternal and therefore unconditional in numerous passages (Gen. 17:7, 13, 19; 1 Chron. 16:17; Ps. 105:10). The Land Covenant is likewise declared to be everlasting (Ezek. 16:60). The Davidic Covenant is described in the same terms (2 Sam. 7:13, 16, 19; 1 Chron. 17:12; 22:10; Isa. 55:3; Ezek. 37:25). The new covenant with Israel is also eternal (Isa. 61:8; Jer. 32:40; 50:5; Heb. 13:20).

2. Except for the original condition of leaving his homeland and going to the promised land, the covenant is made with no conditions whatever…

3. The Abrahamic Covenant is confirmed repeatedly by reiteration and enlargement. In none of these instances are any of the added promises conditioned upon the faithfulness of Abraham’s seed or of Abraham himself; nothing is said about it being conditioned upon the future faithfulness of either Abraham or his seed.

4. The Abrahamic Covenant was solemnized by a divinely ordered ritual symbolizing the shedding of blood and passing between the parts of the sacrifice (Gen. 15:7-21; Jer. 34:18). This ceremony was given to Abraham as an assurance that his seed would inherit the land in the exact boundaries given to him in Genesis 15:18-21. No conditions are attached to this promise in this context.

5. To distinguish those who would inherit the promises as individuals, from those who were only physical seed of Abraham, the visible sign of circumcision was given (Gen. 17:9-14). One not circumcised was considered outside the promised blessing. The ultimate fulfillment of the Abrahamic Covenant and possession of the land by the seed is not hinged, however, upon faithfulness in the matter of circumcision. In fact the promises of the land were given before the rite was introduced.

6. The Abrahamic Covenant was confirmed by the birth of Isaac and Jacob, to both of whom the promises are repeated in their original form (Gen. 17:19; 28:12- 13).

7. Notable is the fact that the reiterations of the covenant, and the partial early fulfillment of the covenant, are in spite of acts of disobedience. It is clear that on several instances Abraham strayed from the will of God; “In the very act,” the promises are repeated to him.

8. The later confirmations of the covenant are given in the midst of apostasy. Important is the promise given through Jeremiah that Israel as a nation will continue forever (Jer. 31:36).

9. The New Testament declares the Abrahamic Covenant immutable (Heb 6:13-18; cf. Gen. 15:8-21). It was not only promised, but solemnly confirmed by the oath of God.

10. The entire Scriptural revelation concerning Israel and its future as contained in both the Old and New Testaments, if interpreted literally, confirms and sustains the unconditional character of the promises given to Abraham.

11. From these considerations it must be acknowledged that the premillennial position rests upon many varied and weighty arguments, which means that the Tribulation must be completed before the Abrahamic Covenant can be fulfilled, with Christ returning to earth from heaven and ruling over the Kingdom of God (aka Kingdom Age, Messianic Kingdom, Millennial Kingdom) for 1000 years (Revelation 19:11-20:4). Following the Kingdom Age will come the destruction of the world (2 Peter 2:10), and the Eternal State of the New Heaven, New Earth, and New Jerusalem (Revelation 21:1-2).

12. The Kingdom will not come until Israel accepts its King (Messiah/Yeshua).(Deu 1715; Zech 12:10-14:9). There can be no kingdom without a King to rule over it (Rev 19:15) Jesus, King of Kings, and Lord of Lords (Rev 19:16).

III. Worship. What Happened Right Before Jewish Concentration Camps Were Liberated? Auschwitz.

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 5 – Its Affirmations

Acts 16:31, “Believe in the Lord Jesus, and you will be saved”

I. Introduction.

A. In this article there will be a general discussion of Covenants. There will be shown a distinction between Scriptural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

1. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).II. Discussion. The Affirmations Of The Abrahamic Covenant.

A. This covenant that was made by God with Abraham in Genesis 12:1-3, and confirmed and enlarged to him in Genesis 12:6-7; 13:14-17; 15:1-21; 17:1-14; 22:15-18, entitled certain basic promises.The things that were promised by God are the following:

1. That Abraham’s name shall be great.

2. That a great nation will come from him.

3. That he will be a blessing so great, that in him shall all families of the earth be blessed.

4. To him personally, and to his seed, will be given the Land of Israel forever.

5. The multitude of his seed will be as widespread as the dust of the earth.

6. That whomever blesses him will be blessed, and whomever curses him will be cursed.

7. That he will be the father of many nations.

8. That Kings will proceed from him.

9. That the covenant shall be perpetual, “an everlasting covenant.”

10. That the land of Israel shall be “an everlasting possession.”

11. That God will be a God to him and to his seed.

12. That his seed shall possess the gate of his enemies.

13. That in his seed shall all the nations of the earth be blessed.

B When these particulars are analyzed, it will be seen that:

1. Certain individual promises were given to Abraham.

2. Certain national promises respecting the nation Israel, of which he was the father, were given to him.

3. Certain universal blessings that encompassed all nations were given to him.

B. The language of the Abrahamic Covenant is plain, and to the point. The original covenant is given in Genesis 12:1-3, and there are three confirmations and amplifications as recorded in Genesis 13:14-17; 15:1-7; and 17:1-18. Some of the promises of the Covenant are given to Abraham personally, with some to Abraham’s seed, and some to Gentiles, or “all families of the earth” (Gen. 12:3). The promise of God to Abraham:

1. Abraham, himself, is promised that he will be the father of a great nation (Gen. 12:2), including kings and nations other than the “seed itself” (Gen. 17:6).

2. God promised His personal blessing to Abraham, in that his name shall be great, and that he, himself, shall be a blessing

C. The promise of Abraham’s seed are that:

1. The nation itself will be great (Gen. 12:2) and innumerable (Gen. 13:16; 15:5).

2. The nation is promised possession of the land (of Israel).

3. The Abrahamic Covenant itself is expressly called “everlasting” (Gen. 17:7), and the possession of the land is defined as “an everlasting possession” (Gen. 17:8).

D. The promise to Gentiles: “All families of the earth” are promised “blessing” (Gen. 12:3).

1. It is not specified what this blessing shall be. As a general promise it is probably intended to have a general fulfillment.

2. In the development of this covenant, it is of utmost importance to keep the different areas in which “promise” was made clearly in mind, for if the things covenanted in one area are transferred to another area “only confusion will result in the subsequent interpretation.”

3. Personal promises may not be transferred to the nation of Israel, and promises that were made to Israel may not be transferred to the Gentiles.

III. Summary.

A. The Abrahamic Covenant includes three main promises: that Abraham would become the father of a great nation, that he would receive land for his descendants, and that through him, all families of the earth would be blessed. These promises highlight God’s commitment to Abraham and his lineage, ultimately leading to blessings for all of humanity.

B. From the earliest chapters of Genesis, through the fabric of the New Testament, the Abrahamic Covenant forms a cornerstone of biblical theology. It stands on divine promises secured and fulfilled across centuries, ultimately recognized in Jesus Christ. Far from being an ancient relic, the Abrahamic Covenant remains relevant, inviting individuals worldwide to partake in God’s everlasting blessing.

C. Deuteronomy 7:6-7. “6 For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. 7 The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8 but because the Lord loved you and kept the oath which He swore to your forefathers,

IV. Worship. Ship Full Of Holocaust Survivors Sing Hatikva in1945. Hatikvah, which means “The Hope” in Hebrew, is the national anthem of Israel. It reflects the Jewish people’s 2,000-year aspiration to return to their homeland and establish a free and sovereign nation-state.

The Abrahamic Covenant – Chapter 4 – The Covenant’s Significance

John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

I. Introduction.

The Abrahamic Covenant is a foundational promise documented in the Book of Genesis, wherein the Gpd pledged to Abraham a line of descendants, a designated land, and blessings that would extend to all people on earth. It is an everlasting covenant that has repercussions throughout the Scriptures, underscoring God’s faithfulness to His word and forming an essential framework for understanding redemption history. The Abrahamic Covenant appears in key passages such as Gen 12:1-3, 15:1-6, 17:1-4. and its implications resonate powerfully in both the Old and New Testaments. This first, of the four great determinative covenants, was made by God with the nation of Israel,and must be considered as the basis of the entire covenant program.

II. Scriptures are numerous in references to the Abrahamic Covenant into which God entered with Abraham, and its application is seen in many different realms.

A. This covenant has an important bearing on the doctrines of Soteriology (Soteriology is the study of the doctrine of salvation. Soteriology discusses how Christ’s death secures the salvation of those who believe. It helps us to understand the doctrines of redemption, justification, sanctification, propitiation, and the substitutionary atonement).

B. Paul, in writing to the Galatians, shows that believers enter into the blessings that God promised to Abraham. The argument of Paul in Romans is based upon this same covenant promise of God that He made with Abraham.

1. Immediately after the fall of man, God revealed His purpose to provide salvation for mankind. This program was gradually unfolded by God to man. The promise that God made to Abraham represents a progressive step in this revelation. In him the Divine Purpose becomes more specific, detailed, contracted, definite, and certain.

a. Specific, in distinguishing and separating him from others of the race;

b. Detailed, in indicating more of the particulars connected with the purpose of salvation;

c. Contracted, in making the Messiah to come directly in his line, to be his “seed”;

d. Definite, in entering into covenant relation with him, as his God;

e. Certain, in confirming his covenant relationship by an oath.

2. The Abrahamic Covenant has an important bearing on the doctrine of resurrection.

a. The promise entailed in the covenant is the basis of the Lord’s refutation of the unbelief of the Sadducees in the fact of resurrection. To those who denied the possibility of resurrection the Lord affirmed that resurrection was not only possible but necessary. Since God had revealed Himself as the God of Abraham, Isaac, and Jacob (Ex. 3:15), with whom He had entered into covenant relationships, and since these men had died without receiving the fulfillment of the promises (Heb. 11:13), inasmuch as the covenants could not be broken, it was necessary for God to raise these men from the dead in order to fulfill His word.

b. Paul, before Agrippa (Acts 26:6-8), unites “the promise to the fathers” with the resurrection of the dead in his defense of the doctrine. Thus the fact of physical resurrection is proved by the Lord, and Paul from the necessity laid upon God to fulfill His covenant, even though it entails physical resurrection to do so. Consequently the fact of the believer’s resurrection is united to the question of the kind of covenant that was made with Abraham.

c. Further, this covenant has a most important bearing on the doctrines of Eschatology. The eternal aspects of this covenant, which guarantee Israel a permanent national existence, perpetual title to the land of promise, and the certainty of material and spiritual blessing through Christ, and guarantee to Gentile nations a share in these blessings, determine the whole eschatological program of the Word of God. This covenant becomes the seed from which are brought forth the later covenants made with Israel. The essential areas of the Abrahamic covenant,” the land, the seed, and the blessing,” are enlarged in the subsequent covenants made with Israel.

III. The interrelationship of the eternal, gracious covenants of God with Israel might be graphically set forth in the following manner:

A. The promise of a national land: Gen 12:1; 13:14-15, 17.

B. The promise of redemption, “national and universal”: Gen 12:3; 22:18; Gal 3:16.

C. The promise of numerous descendants to form a great nation: Gen 12:2 13:16-17; 17:2-6, etc.

IV. It may be said that:

A. The land promises of the Abrahamic covenant are developed in the Land covenant;

B. The seed promises are developed in the Davidic covenant,

C. The blessing promises are developed in the new covenant.

V. Summary.

A. From the earliest chapters of Genesis, through the fabric of the New Testament, the Abrahamic Covenant forms a cornerstone of biblical theology. It stands on divine promises secured and fulfilled across centuries, ultimately recognized in Jesus Christ. Far from being an ancient relic, the Abrahamic Covenant remains relevant, inviting individuals worldwide to partake in God’s everlasting blessing.

B. “Then the LORD said to Abram…‘I will make you into a great nation…I will bless those who bless you…and all the families of the earth will be blessed through you’” (Gen 12:1-3). This timeless declaration echoes through history, encapsulating the divine heart of mercy, redemption, and grace, that is still unfolding and accessible to all who believe.

C, The Abrahamic Covenant, then, determines the whole future program for the nation Israel and is a major factor in Biblical Eschatology .

VI. Worship. “You Are Worthy,” Prestonwood Baptist Church (500 member choir), Plano, TX

The Abrahamic Covenant – Chapter 3 – Covenants Explained

I. Introduction.

1. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion.

A. The covenants contained in the Scriptures are of primary importance to the interpreter of the Word and to the student of Eschatology. God’s eschatological program is determined and prescribed by these covenants; one’s eschatological system is determined and limited by the interpretation of them. These covenants must be studied diligently as the basis of Biblical Eschatology. It must be observed that Biblical covenants are quite different from the theological covenants taught by the Covenant theologian (Reformed Theologian). He sees the ages of history as the development of a covenant made between God and sinners, by which God would save, through the value of the death of Christ, all who come to Him by faith. The covenants of the Covenant theologian may be summarized as follows:

1. The Covenant of Redemption (Titus 1:2; Heb. 13:20) into which, it is thought by reformed theologians, that the Persons of the Godhead entered before all time, and in which each assumed that part in the great plan of redemption, that the salvation of the elect was God’s intention from the very beginning of creation, and cannot be doubted; In this covenant the Father gives the Son, the Son offers Himself without spot to the Father as an efficacious sacrifice, and the Spirit administers and empowers unto the execution of this covenant in all its parts. This covenant rests upon slight revelation. It is rather sustained largely by the fact that it seems to them (covenant theologians), both reasonable and inevitable.

2. The Covenant of Works, which is the Covenant theologian’s designation for those blessings that God has offered to mankind, and conditioned on human merit. Before the fall, Adam was related to God by a covenant of works. Until he is saved, man is under an inherent obligation to be in character like his Creator, and to do His will.

3. The Covenant of Grace is the term used by these Reformed theologians to indicate all aspects of divine grace toward man in all ages. The exercise of divine grace is rendered righteously possible by the satisfaction of divine judgments, “provided in the death of Christ.” While there is much in the position of the Covenant theologian that is in agreement with Scripture, Covenant theology is very inadequate to explain the Scriptures eschatologically, for it ignores the great field of the Biblical covenants which determine the whole eschatological program.

B. The Covenant theological terms, Covenant of Works and Covenant of Grace, do not occur in Scripture. If they are to be sustained it must be wholly apart from Biblical authority. Upon this human invention of two covenants, Reformed Theology has largely been constructed. It sees the empirical truth that God can forgive sinners only by the freedom which is secured by the sacrifice of His Son, which is anticipated in the old order and realized in the new, but “that theology” fails to discern the purposes of the ages; the varying relationships to God of the Jews, the Gentiles, and the Church, with the distinctive consistent human obligations which arise directly and unavoidably from the nature of each specific relationship to God. A theology which penetrates no further into Scripture than to discover that in all ages that God is immutable in His grace toward penitent sinners, and constructs the idea of a universal church, continuing through the ages, on the one truth of immutable grace, is not only disregarding vast spheres of revelation but is reaping the unavoidable confusion and misdirection which part-truth creates. This study, then, is not occupied with the covenants contained in Reformed (Covenant) theology, but rather with the determinative covenants that are set forth in the Scriptures.

III. The Scriptural use of the word covenant.

A. If one consults a concordance it will be seen that the word covenant is one which occurs with frequency in both the Old and New Testaments. It is used of relationships between God and man, man and man, and nation and nation. It is used in things temporal and things eternal. There are references to minor and temporal covenants in Scripture. Covenants that are made by individuals with other individuals (Gen. 21:32; 1 Sam. 18:3). Covenants may be made between an individual and a group of individuals (Gen. 26:28; 1 Sam. 11:1-2). Covenants may be made by one nation with another nation (Ex. 23:32; 34:12, 15; Hos. 12:1). There were covenants in the social realm (Prov. 2:17; Mal. 2:14). Certain natural laws were viewed as covenants (Jer. 33:20, 25). With the exception of these last covenants, which were established by God, all of these uses govern the relationships made between men. The Scriptures also contain references to five major covenants, all of which were made by God with men.

B. The four unconditional covenants, with the formula “I WILL,” are found in:

1. Genesis 12:1-3, where the formula is found, either expressed or understood, seven times;

2. Deuteronomy 30:1-10, where it is found, either expressed or understood, twelve times;

3. II Samuel 7:10-16, where it is found seven times; and

4. Jeremiah 31:31-40, where it is found seven times. The conditional covenant, with the formula “IF YOU WILL,” is found

5. Besides in Exodus 19:5 ff., also in Deuteronomy 28:1-68; verses 1-14, “If you will faithfully obey the voice of the LORD…blessings”; verses 15-68, “But if you will not obey the voice of the LORD…cursing. It will be quite obvious that eschatological studies are not concerned with the minor covenants made by man with man, nor with the Mosaic covenant made by God with man, inasmuch as all of these are temporary, and non-determinative in respect to future things, but only with the four eternal covenants given by God, by which He has obligated Himself in relation to the prophetic program.

IV. The definition of a covenant. A covenant may be defined as follows: A divine covenant is:

A. A sovereign disposition of God, whereby he establishes an “unconditional or declarative” compact with man, obligating himself, in grace, by the untrammelled formula, “I WILL,” to bring to pass of himself definite blessings for the covenanted ones, or

B. A proposal of God, wherein he promises, in a conditional, or mutual compact with man, by the contingent formula “IF YOU WILL,” to grant special blessings to man, provided that he fulfills perfectly certain conditions, and to execute definite punishment in case of his failure. It is to be observed that this definition does not depart from the customary definition and usage of the word as a legal contract, into which one enters, and by which his course of action is bound

V, The kinds of covenants. There are two kinds of covenants into which God entered with Israel: conditional and unconditional.

A. A conditional covenant depends for its fulfillment upon the recipient of the covenant, not upon the one making the covenant. Certain obligations or conditions must be fulfilled by the receiver of the covenant before the giver of the covenant is obligated to fulfill that which was promised; this is a covenant with an “if” attached to it. The Mosaic covenant that God made by God with Israel is such a covenant.

B. An unconditional covenant depends upon the one making the covenant, alone, for its fulfillment. That which was promised is sovereignly given to the recipient of the covenant on the authority and integrity of the one making the covenant, apart from the merit or response of the receiver; this is a covenant with no “if” attached to it whatsoever. To safeguard thinking on this point, it should be observed that an unconditional covenant, which binds the one making the covenant to a certain course of action, may have blessings attached to that covenant that are conditioned upon the response of the recipient of the covenant; such blessings grow out of the original covenant, but these conditioned blessings do not change the unconditional character of that covenant. The failure to observe that an unconditional covenant may have certain conditioned blessings attached to it had led many to the position that conditioned blessings necessitate a conditional covenant, thus perverting the essential nature of Israel’s determinative covenants.

VI. The nature of the covenants. There are certain facts which are to be observed concerning the covenants into which God has entered.

A. First of all, these covenants are literal covenants and are to be interpreted literally. In all earthly transactions, when a promise, agreement, or contract is entered into by which one party gives a promise of value to another, it is universally the custom to explain such a relationship and its promises by the well-known laws of language contained in our grammars or in common usage. It would be regarded as absurd and trifling to view them in any other light. The very nature of a covenant demands that it should be so worded, and so plainly expressed, that it conveys a decisive meaning, and not a hidden or mystical one that requires many centuries to revolve in order to develop. Such an interpretation would be in harmony with the established literal method of interpretation.

B. In the second place, these covenants, according to Scripture, are eternal. All of Israel’s covenants are called eternal, except the Mosaic covenant, which is declared to be temporal, i.e., it was to continue only until the coming of the Promised Seed. For this detail see the following:

1. The Abrahamic Covenant is called “eternal” in Genesis 17:7, 13, 19; I Chronicles 16:17; Psalm 105:10;

2. The Land Covenant is called “eternal” in Ezekiel 16:60;

3. The Davidic Covenant is called “eternal” in II Samuel 23:5; Isaiah 55:3; and Ezekiel 37:25;

4. The New Covenant is called “eternal” in Isaiah 24:5; 61:8; Jeremiah 32:40; 50:5; and Hebrews 13:20. 6 3.

C. In the third place, inasmuch as these covenants are ‘literal and eternal,” and depend solely upon the integrity of God for their fulfillment, they must be considered to be unconditional in character.

D, Finally, these covenants were made with a covenant people, Israel. In Romans 9:4 Paul states that the nation of Israel had received covenants from the Lord. In Ephesians 2:11-12 he states, conversely, that the Gentiles have not received any such covenants and, consequently, do not enjoy covenant relationships with God. These two passages show us, negatively, that the Gentiles were without covenant relationships and, positively, that God had entered into covenant relationships with Israel.

VII. Summary. Covenant Theology vs Dispensationalism.

A. Covenant Theology isn’t so much a “theology,” in the sense of a systematic set of doctrine as it is a framework for interpreting Scripture. It is usually contrasted with another interpretative framework for Scripture called “Dispensational Theology” or Dispensationalism.” Dispensationalism is currently the most popular scriptural interpretative method in American evangelicalism, and has been so from the latter half of the 19th century. Covenant Theology, however, remains the majority report for Protestantism since the time of the Reformation, and it is the system favored by those of a more Reformed or Calvinistic persuasion.

B. Where Dispensationalism sees the Scriptures unfolding in a series of (typically) seven “dispensations” (a dispensation can be defined as the particular means that God uses to deal with man and creation during a given period in redemptive history), Covenant Theology looks at the Scriptures through the grid of the covenant. Covenant Theology defines three overriding covenants: “the covenant of works,” the covenant of grace, and the covenant of redemption. None of these three covenants of Reformed theology can be found in Scripture.

C, The Dangers of Covenant Theology. Those in the Reformed tradition generally embrace Covenant theology. This system of theology evolved after the Protestant Reformation. It explains all relationships between God and man from the beginning to the end of time under the Covenant of Works, the Covenant of Grace, and the Covenant of Redemption.

Reformed/Covenant theologians teach that Old Testament Israelites and New Testament believers are one people, and that the Church is but a continuation and successor of Israel. The CHURCH is usually understood as including the saints of all the ages. They teach that the Church, as the successor of Israel, has now absorbed and appropriated Old Testament prophecies and promises. According to their thinking, the promises which God made to Israel are now being fulfilled by the Church or they have been forfeited because of Israel’s unbelief (but see Jeremiah 31:31-37). This system of theology is directly opposed to dispensationalism which makes a clear and Biblical distinction between God’s program for Israel and God’s program for the Church (Acts 15:13-18; Rom. 11:25-26), which does not endorse two ways of salvation. Salvation has always been by faith (Gen 15:6; Eph 2:8).

IX. Worship. Lord, You’re Holy, Prestonwood Baptist Church, 500 Member Choir, Plano, TX

The Abrahamic Covenant – Chapter 2 – Dispensations.

I. Introduction.

A. A dispensation is a way of ordering things, such as an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. (See para II. A. below). Dispensationalism has two primary distinctives:

1. A consistently literal interpretation of Scripture, especially Bible prophecy.

3. Biblical Dispensations and Covenants show God’s plan for the restoration of His fallen Kingdom. A dispensation and a covenantal promise are pre-fall. Dispensations relate to God’s plan for history. Covenants relate to what His contracts or promises will accomplish.

B. The literal hermeneutic gives each word the meaning that it would commonly have in everyday usage.

1. Allowances are made for symbols, figures of speech, and types, of course.

2. It is understood that even symbols and figurative sayings have literal meanings behind them. For example, when the Bible speaks of “a thousand years” in Revelation 20 (six times), dispensationalists interpret it as a literal period of 1,000 years (the dispensation of the Kingdom), since there is no compelling reason to interpret it otherwise.

C. There are at least two reasons why literalism is the best way to view Scripture.

1. First, philosophically, the purpose of language itself requires that we interpret words literally. Language was given by God for the purpose of being able to communicate. Words are vessels of meaning.

2. The second reason is biblical. Every prophecy about Jesus Christ in the Old Testament was fulfilled literally. Jesus’ birth, ministry, death, and resurrection all occurred exactly as the Old Testament predicted.

a. The prophecies were literal. There is no non-literal fulfillment of messianic prophecies in the New Testament. This argues strongly for the literal method.

b. If a literal interpretation is not used in studying the Scriptures, there is no objective standard by which to understand the Bible. Each person would be able to interpret the Bible as he saw fit. Biblical interpretation would devolve into “what this passage says to me” instead of “what the Bible says.” Sadly, this is already the case in much of what is called Bible study today.

D. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church.

1. Dispensationalists believe that salvation has always been by grace through faith alone, in God in the Old Testament and specifically in God the Son in the New Testament.

2. Dispensationalists hold that the Church has not replaced Israel in God’s program and that the Old Testament promises to Israel have not been transferred to the Church.

3. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

E. Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Gen 1:1-3:6), Conscience (Gen 3:7-8:14), Civil/Human Government (Gen 8:5-11:9), Patriarchal Rule (Gen 11:10—Ex 18:27), Mosaic Law (Ex 19:1—Acts 1:26), Grace (Acts 2:1—Rev 19:21), and the Millennial Kingdom (Rev 20:1-15).

1. These dispensations are not differing paths to salvation, but manners in which God relates to man.

2. Each dispensation includes a recognizable pattern of how God worked with people living in the dispensation. That pattern is: a responsibility; a failure; a judgment; grace to move on.

F. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming and a pretribulational interpretation of the rapture.

II. Dispensations Explained.

A. A dispensation is an “administration, economy, or stewardship,” during which mankind is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture, with the focus of each administration being “the Glory of God” (Whenever anyone is saved, God is Glorified). These are not tests for individual salvation, but are administrations of God in regard to His plan for the ages. For example, God’s administration for the Law, is different from God’s administration for the Church Age (Age of Grace).

1. Innocency.

a. Responsibilities: Keep garden. Do not eat one fruit. Fill, subdue the earth. Fellowship with God.

b. Judgments: Curses, and physical and spiritual death.

2. Conscience.

a. Responsibility: Do Good.

b. Judgment: Flood.

3. Civil/Human Government.

a. Responsibilities: Fill the earth. Capital punishment.

b. Judgment: Forced scattering by the confusion of human languages.

4. Patriarchal Rule.

a. Responsibilities: Stay in the Promised Land. Believe and obey God.

b. Judgments: Egyptian bondage and wilderness wanderings.

5. Mosaic Law.

a. Responsibilities: Keep the Law. Walk with God.

b. Judgment. Captives.

6. Grace.

a. Responsibilities: Believe in Christ. Walk with Christ.

b. Judgments: Death. Loss of Rewards.

7. Millennial Kingdom.

Responsibilities: Believe and obey Christ and His government.

Judgments: Death. Great White Throne Government.

B. Each of the dispensations of God show a plan that God has set forth for the redemption of fallen mankind. Of key significance to us of this time period, is that the dispensations will show God’s plan for:

1. Rapture

2. Tribulation

3. Millennial Kingdom

4. Eternal State

III. About This Series Of Articles.

A. This study is one of Bible Exposition, which extends from the call by God of Abraham, through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom “does not” enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17.

B. The Davidic Kingdom is an unconditional gift, by God’s promise to Israel; but, Gentiles will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3). Those who enter the Kingdom from the earth will be those who are alive at the end of the Tribulation, and have come to believe in Christ during the Tribulation (Matt 25:31-34). Those whom have been in heaven during the Tribulation, will return to earth with Christ at the end of the Tribulation, and will rule and reign with Him during the thousand year Kingdom on earth, Rev 19:11-20:4, (Jew and Gentile saints); Matt 19:27-28 (Jews); 1 Cor 6:2-3 (Gentiles).

C. Even though God unconditionally promised the Abrahamic Covenant to Israel (Gen 12:2-3), and was offered to Israel in the Gospels, Israel refused that free gift by denying Jesus as being God’s chosen king (Matt 12:24;Deu 17:15). The promise of the Kingdom to Israel, which was refused by first century Israel, will be offered again to a future generation of Israel who will accept Jesus as God’s chosen king (Matt 21:43). Such will be the generation of Jews who will be alive during the Tribulation (Zech 12:10). Then, believing Jews, and believing tribulation saints, will enter the time of the Davidic Kingdom, which will be on earth. Soon after, Jesus and the old and new testament saints in Heaven will arrive on earth to set up the thousand year Kingdom Age, which will be followed by the eternal state of the New Heaven, New Earth, and New Jerusalem (Rev 21:1-2). The New Jerusalem that had been mentioned by the Apostle Paul in Gal 4:26 (“the Jerusalem, above”) will find its way down to the new earth.

IV. Worship. Lord Have Mercy, Moody Choir (If the video does not appear, left click just to the right of the last symbol of this line).

The Abrahamic Covenant -1 – Introduction

I. Introduction.

A. This Eternity study focuses on a study of the Bible, which takes place through a consistent, literal, historical, grammatical and contextual interpretation of God’s Inspired Word. The result of this study is accomplished through a systematic exposition of Israel and the End Times, which includes Scripture that is contained in both the Old and New Testaments of the Bible.

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Abraham’s Place In God’s Plan For The Ages.

A. There is great significance of Abraham to God’s plan for the ages through covenants and dispensations. A study of Abraham will lead to, and through, the Gospel of Matthew and to, and through, the Book of Revelation. Within the Abrahamic Covenant, there are three sub covenants, i.e., the Land Covenant, the Davidic Covenant, and the New Covenant. All of these covenants are unconditional and unfulfilled, making them “covenants of promise,” meaning that God will ensure their fulfillment, and will be fulfilled when Messiah/Yeshua returns from heaven to earth, at the end of the Tribulation, and will rule over the earth for 1000 years. This earthly kingdom is also known as the Kingdom of God, Messianic Kingdom, and Millennial Kingdom (Zech 14:1-5, 9; Matt 24:29-31; Mk 13:24-27; Lk 21:25-27, 31; Rev 19:11-20:6).

B. Abraham was called by God, who initiated a covenant with Him with promises that would last forever. In spite of Abraham’s seemingly impossible circumstances, his faith in the promises of God remained firm. As Abraham’s faith in God matured, his relationship with God matured. As Abraham’s intimacy with God became stronger, his trust in God also became stronger. In spite of worshipping idols (Joshua 24:2), by Abram and his family, Abram (Abraham) was called on by God to be the one, from whom a mighty nation (Israel) would come, from whom the Savior of mankind would be born (Jesus Christ), whom will be the King of Kings and Lord of Lords (Revelation 19:11-16), whom will rule over the Kingdom of God (Revelation 20:6) which will fulfill the Abrahamic Covenant. The study which will follow relates to Eschatology, which is the doctrine of last things, such as death, the destiny of humanity, the Second Coming of Christ, and the Last Judgment.

III. A History of Abraham.

A. Abraham appears in the Bible initially as Abram, a man called by God to leave his homeland and venture into the land that God would show him (Genesis 12:1-3). According to the genealogical records preserved in Scripture (cf.Gen 11:10-26), he was born several generations after the great Flood. Traditional timelines place Abraham’s life around the early second millennium BC. He hailed from Ur of the Chaldeans (Genesis 11:31), a city in Mesopotamia (modern-day Iraq).

B. Ebla and Mari tablets, collected from sites in northern Syria and other investigations into ancient Near Eastern cultures, provide evidence that certain names and customs found in the biblical account of the patriarchs fit well with the historical and cultural context of that era. These artifacts lend plausibility to the idea that a person named Abram/Abraham, traveling from Mesopotamia to Canaan, would have lived in a time and region reflective of the biblical narrative.

1. The Ebla tablets are a significant collection of ancient records discovered at the archaeological site of Ebla, an ancient city in present-day Syria. These clay tablets, found in palace archives, date back to the period between 2450 BC and 2250 BC, providing a glimpse into the political, economic, linguistic, and cultural dynamics of the Early Bronze Age.

2. The Mari Tablets offer a fascinating glimpse into the daily life, social structures, and economic activities of ancient Mesopotamia. Unearthed in the early 20th century, these artifacts date back to the early second millennium before Christ, and have transformed our understanding of this ancient civilization.These clay tablets contain detailed records, including administrative documents, diplomatic correspondences, and legal texts, which collectively paint a vivid picture of how societies functioned thousands of years ago.

IV. God’s Call of Abraham.

A. The Bible emphasizes the divine call that God extended to Abram, which changed the trajectory of his life and, ultimately, world history: (Genesis 12:1-2) “Go forth from your country and your kindred and your father’s house to the land I will show you. I will make you into a great nation, and I will bless you”

B. This command of God came with a foundational covenant promise. Rather than living in familiar comfort, Abram chose obedience, illustrating trust that God’s direction would surpass worldly security. Because of this trust, he became the prototype of faith for subsequent generations. Ancient religious texts, including the Dead Sea Scrolls (which preserve many biblical passages), continue to show a strong textual alignment with the Genesis account, strengthening confidence in the integrity of the recorded narrative.

V. Abram’s Name Change – God’s Covenant With Abraham.

A. God’s relationship with Abraham is defined by a covenant, which is an unbreakable agreement that revealed God’s intention to set apart a people. In Genesis 17:4-5, Abram’s name is changed to Abraham, meaning “father of many,” underscoring his role as the patriarch of numerous descendants. The core of this covenant highlights three aspects: 1. Genesis 12:3: A blessing extended to “all the families of the earth” through him. 2. Genesis 15:5: A multitude of descendants. 3. Genesis 17:8: A promised land.

B. The Abrahamic Covenant is further attested by the sign of circumcision (Genesis 17:9-14).Through Abraham, a distinct group of people and an unfolding messianic promise would come to fruition. Later Jewish, Christian, and even historical sources testify to Abraham’s formative role in shaping the identity of Israel and, by extension, influencing the faith heritage of many nations.

VI. Abraham – The Father of Many Nations.

A. One of Abraham’s primary titles within Scripture is “father of many nations”(Genesis 17:5). Not only were the nation of Israel and the line of promise traced through Isaac, but other lineages also sprang forth through Abraham’s non-covenant son, Ishmael (Genesis 17:20) and the sons of Keturah (Genesis 25:1-4).This broad paternity underscores that Abraham’s influence left a legacy upon multiple peoples.

B. Beyond genealogical significance, Abraham’s example of trusting God resonates across cultures and centuries. In Paul’s writings, Abraham is heralded as the model of justification by faith: “Abraham believed God, and it was credited to him as righteousness” (Romans 4:3). This New Testament commentary connects Abraham’s unwavering trust in God’s promise with the foundational theological principle that faith is this channel of righteousness, being an insight of key importance to Christian teaching.

VII. The Central Role of Abraham in the Plan of Salvation.

A. It is through Abraham, that the redemptive story traverses Scripture and takes solid shape. The promise of blessing to “all nations” (Genesis 12:3) points ultimately to the coming of the Messiah, identified in the New Testament as Christ (cf. Galatians 3:16). The concept that “salvation is from the Jews” (John 4:22) finds its roots in the Abrahamic covenant. Abraham’s willingness to leave his home, place his faith in Yahweh’s word, and even demonstrate readiness to sacrifice Isaac (Genesis Chapter 22) previews the very heart of salvific faith-trust coupled with obedient devotion. (having the intent or power to save or redeem)

B. Christians see in Abraham’s tests and triumphs illustrations of deeper spiritual realities. The near-sacrifice of Isaac on Mount Moriah (Genesis 22:2) foreshadows the sacrificial offering of the Son of Yahweh. While Abraham’s hand was stopped by Divine intervention (Genesis 22-12, the ultimate sacrifice in the fullness of time would be God’s own Son for the sin of the world (John 1:29), concluding the pattern that Abraham’s story had begun.

VIII. The Example of Faith and Obedience Of Abraham.

A. Abraham’s life practicalizes the central biblical theme of faith in the following key ways: 1. His obedience in Leaving Ur: Abraham willingly left a prosperous city to settle in a foreign land (Genesis 12:4-5). 2. His trust in God’s Promise: Despite his advanced age, and the barrenness of his wife Sarah, Abraham believed that God would grant them a son (Genesis 15:2-5). 3. His willingness to Sacrifice: In the command to offer his son, Isaac, Abraham exhibited a faith ready to give everything to God (Genesis 22:1-10).

B. These events, repeatedly echoed in New Testament passages of “Romans 4, Hebrews 11:18-19, and James 2:21-23,” place Abraham as the model of how genuine trust in Yahweh inevitably translates into obedient action.

IX. Archaeological and Historical Confirmation Of Abraham.

A. Numerous lines of historical research affirm details consistent with the biblical portrayal of Abraham’s era: 1 The discovery of advanced urban centers such as Ur, which align with Abraham leaving a well-established society. 2. Records from sites like Mari and Ebla that indicate customs, names, and mercantile routes supporting a migratory period across Mesopotamia and Canaan similar to the biblical account. 3. References in extra-biblical writings, including Josephus (1st century AD Jewish historian), who recounted Abraham’s story as part of Israel’s foundational narrative.

B. These intersecting lines of evidence strengthen Abraham’s historical plausibility and the biblical timeline. Additionally, manuscript evidence such as the Dead Sea Scrolls (3rd century BC-1st century AD) preserves large passages from Genesis, demonstrating strong textual continuity and reliability over a span of one thousand years

X. Scriptural and Theological Importance To Abraham.

A. From the early chapters of Genesis through the Gospels, the Epistles, and into Revelation, Abraham’s influence is felt: 1. In the Old Testament: the Abraham covenant forms a primary thread of the Pentateuch. 2. In the Gospels: Yeshua engages with both the physical and spiritual descendants of Abraham, emphasizing that true children of Abraham do the works of faith (John 8:39). 3. In the Epistles: Paul references Abraham’s example of faith as evidence that justification comes through trusting God’s promise (Romans 4:1-25; Galatians 3:6-9). The letter to the Hebrews portrays Abraham’s journey as an example for those seeking a heavenly country Hebrews 11:8-10). 4. In Revelation: The “marriage supper of the Lamb” and the inheritance of believers link back to the kingdom promises that are grounded in Abraham’s covenant (cf. Revelation 19:9).

B. These repeated citations highlight that Abraham is not an isolated figure relegated to antiquity; rather, he stands at the center of understanding God’s overarching redemptive design.

XI. The Continuation of the Legacy of Abraham.

A. The biblical chronology positions Abraham as a pivotal figure who bridges the period before the establishment of Israel as a nation with the shaping of that nation’s identity. Isaac (Genesis Chapter 21) and Jacob (Genesis Chapters 25-27) inherit the blessings of Abraham, culminating in the twelve tribes of Israel (Genesis Chapter 49). The prophets and writings continually recall Abraham’s faithful response to God’s promises:

1. The descendants of Abraham are addressed in Psalm 105:6, and are directed to remember God’s works.

2. Jews are told in Isaiah 51:2 to “Look to Abraham your father, for when I called him he was but one,” stating God’s transformative power through faith.

B. Centuries of consistent manuscript transmission, including important manuscripts demonstrate that Abraham’s story, and its theological significance have been accurately handed down through time.

XII. Summary.

A. The significance of Abraham significance spans family lineage, historical credibility, covenant theology, and spiritual example. Scripture portrays him as the archetype of faith: he stepped out in obedience, relied on God’s promises, and served as His instrument to bring blessings upon all nations. This towering figure in the biblical narrative remains noteworthy, not merely for his longevity or wealth, but for the way his life encases the essence of faithful devotion and unwavering trust in the power and plan of God.

B. Therefore, Abraham stands as a foundational cornerstone for understanding the launch of God’s covenant promises. His life sets a pattern of trust and obedience resulting in blessing, foreshadowing full redemption found in Christ. When readers reflect on Abraham’s journey, they are reminded that true faith involves both the heart’s trust and active steps, which is a lesson that continues to resonate through every generation.

C. As we proceed through this study, we will discover the key elements of the Abrahamic Covenant, and upon its fulfillment, we will come to the Eternal State (Revelation Chapters 21-22), where the redeemed of all mankind (Jeremiah 1:5; Galatians 1:15)) will spend eternity with God.

XIII. Worship. Unto The Lamb, Preston Baptist Church, Plano, TX.

Prophecies Of Messiah – 8 – Matthew Introduction Part – C

Acts 17:11 ”Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.”

I. Introduction. Prophecies Of Messiah – 8 – Matthew Introduction Part – C

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part – C

A. Prophets Under The Law.

1. As we have gone through out study of the Prophet Isaiah, we have studied Scriptures that related to other Prophets who also served “under the Law,” beginning in the Book of Isaiah, and continuing through the Book of Malachi.

a. The books of Isaiah thru Daniel are considered to be major prophets.

b. The books of Hosea through Malachi are considered to be minor prophets, not because their message is brief, or not significant.

c. While the major prophets contain more words, and are larger in size, the twelve minor prophetic books are just as unique in describing the nation of Israel (both past and future), and its relationship to the coming of the “Day of the Lord.”

2. It is the context of the books of the Old Testament prophets (Isaiah through Malachi), that identifies their place in Scripture ,”being under the Law,” and relate to Yahweh and Israel, not Yahweh and Gentile individuals, or Yahweh and Gentile nations, or Yahweh and the church. Jonah was a Jew, and was directed by Yahweh to witness to pagan Gentiles in the city of Nineveh, of the Assyrian Kingdom. Assyria was a hated and cruel kingdom, and can be related to ISIS of today. The message that Yahweh sent to the Ninevites through Jonah was, ” Yet forty days and Nineveh shall be overthrown (Jonah 3:4)” Jonah’s communication to the Ninevites involved warning them of Yahweh’s judgment, and giving them an opportunity to repent, which they did (Jonah 3:10). Jonah’s prophecy was approximately in 782-753 B.C., but in 722 B.C., Assyria, after reverting to the prior brutal actions, conquered the northern kingdom of Israel. In 612 B.C., Assyria was itself conquered by Babylon. The response of Nineveh to Jonah’s preaching was a rebuke to the unbelieving Jews of Yeshua’s day (Mt 12:41; Lk 11:32).

3. John the Baptist was the last prophet of Israel who was under the Law. He stood on the threshold between the Old and the New Testaments, and was the last prophet in the sense of the Old Testament. Prophets were sent by Yahweh to speak His words to the people of Israel. Specifically, they were sent to prepare the way of the Messiah, and to prepare the people of Israel for the coming of the Messiah.

4. Immediately after John’s ministry, Yeshua appeared. This meant that Old Testament prophecy had ended. The shadows passed. The sun had come. John was the last prophet. However, this statement can be qualified in two ways.

a. First, it can be said that Yeshua Christ was a prophet, as well. Deu 18:15 ways, “The Lord your God will raise up for you a prophet like me from among you, from your countrymen; you shall listen to him. This is a prophecy about the Messiah, as is confirmed by Stephen in Acts 7:37, the Samaritan woman (John 4:19), and the men on the way to Emmaus (Luke 24:19).

b. Second, there are also New Testament prophets, who were gifts to the Church by Yahweh. Ephesians 4:11-12: “11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the saints for the work of service, to the building up of the body of Christ;

(1) The prophets are among the distinctive leaders of the new order. Yahweh gave gifts to the Church of Spiritual leaders, for specific purposes.

(a) The spiritual leaders. 4:11. “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers,”

(b) These gifts of Yahweh were for the purpose of: 4:12 “for the equipping of the saints for the work of service, to the building up of the body of Christ;”

(2) The prophets spoke for edification, exhortation, and comfort. 1 Corinthians 14:2-3. “2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation.”

(3) The Bible says that the church is built on the foundation of the apostles and prophets (Ephesians 2:20). “having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone,”

(4) There is an important distinction between the Prophets and the role of the Church.

The Bible does not say that the apostles and prophets were built upon the church but that the church was built upon the apostles and prophets. This is an important distinction. The church did not bestow apostolic and prophetic authority upon certain people. It was the Holy Spirit who chose certain people to receive and deliver the truth of God. The church could never authorize a prophet; they could merely recognize a prophet. Neither the congregation of Israel, during the time of the Old Testament, nor the church, during the New Testament era, ever ordained anyone to the prophetic ministry. This was the job of God alone.

(5) There is Biblical evidence that the role of Pastor was ordained by other pastors (Acts 14:23; Col 1:23; Titus 1:5).

(6) There is no Biblical authority for Prophets to appoint other prophets.

(7) There is no Biblical authority for, or example of, Prophets predicting the results of elections. Any word of mankind that is beyond God’s inspired Biblical Word is not God’s inspired or prophetic Word.

(8) Old and New Testament prophecies were never wrong, when they spoke Yahweh’s prophecies.

5. Summary. (Blue Letter Bible).

a. As there were prophets during the Old Testament era, there were also prophets during the time of the New Testament.

b. The job of the New Testament prophets was similar to that of their Old Testament counterparts, in that they were to speak forth the Word of God to the people.

c. The church was built upon the foundation of these individuals; they were the leaders of the new order. The prophets were those individuals whom God selected. No church or organization had, or has, the authority to declare someone a prophet. This was something that was determined by God alone.

III. Worship. When He Was On The Cross, Bill & Gloria Gaither performing When He Was On the Cross (I Was On His Mind) [feat. The Florida Boys]

Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part – B

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 8 – Matthew Introduction Part – B

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part – B

A. Matthew probably wrote his gospel in Greek some time before the fall of Jerusalem in 70 A.D., and possibly as early as 44 A.D., during the persecution of Agrippa I.

B. More important than discussion on the sources of the gospel is its self-evident unique character which has caused this gospel to be placed first in the New Testament. Its position is assured because its subject matter serves as a bridge between the Old and New Testaments. Matthew’s purpose obviously was to demonstrate that Yeshua- Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that “He is the prophesied Messiah of Israel.”

C. The gospel of Matthew, accordingly, presents Christ’s royal genealogy and the early recognition that He was indeed “the King of the Jews.” These historical materials are followed by the Sermon on the Mount, stating the moral principles of “the prophesied earthly Messianic kingdom of God,” which is given more extensively in Matthew than in the other gospels. The theme is continued by presenting the sayings and the “miracles of Christ” as His credentials prophesied in the Old Testament.

D. Having laid this broad base, Matthew then proceeds to account for the fact that Christ “did not bring in His prophesied kingdom at His first coming.” The growing rejection of Christ, His denunciation of the unbelief of the Jews, and His revelation of truth relating to the period between the two advents (Mt 13) serve to support this point.

E. Beginning in Mt 14, the growing line of rejection leads to the Olivet discourse in Mt 24 and 25, describing the course of the age between the two advents (the inter-advent age), with special reference to the great tribulation just preceding His second coming to the earth. Having set forth the rejection of Christ in the context of ultimate glorification, the gospel of Matthew then records the facts of His death, resurrection, and post-resurrection ministry. (Mt 24-25 provides a capsulized view of the Book of Revelation).

F. As a whole, the gospel of Matthew is not properly designated as only “an apologetic for the Christian faith.” Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming. The gospel of Matthew, with its many quotations from the Old Testament, is the proper platform on which the later books of the New Testament were drawn. The magnitude of Matthew’s contribution that he wrote, guided by the Spirit of God, fully justified the attitude of the early church, which regarded Matthew as the most important gospel and its contents as fundamental to the Christian faith.

G. In regard to the return of Jews whom have been scattered from Israel by the Romans, beginning in 70 A.D., it must be known that the majority of the returning Jews to Israel (Aliyah), are returning in “unbelief” (in regard to their belief in Christ as Messiah) prior to the Tribulation But, it will take place during during the Tribulation, as Jews are coming under the oppression of the forces of the Anti-Christ, that these unbelieving Aliyah Jews will call on Yeshua/Christ, in belief, to save them from individual death, and from the total genocide of the Jewish people (Re following paragraphs 1-4 and their sub paragraphs).

1. Mt 24:21-22. The elect in this passage relates to Jews….Amos 3:2.

a. Matthew 24:21-22. 21 For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. 22 Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short.

b. Amos 3:2. “You only have I chosen among all the families of the earth;

2. Mt 24:29-30. The tribes who will mourn, will be “the tribes of Israel.”

29 But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.

3. Zech 12:10. At the second coming of Christ, Jews will recognize Yeshua/Christ as her Messiah, acknowledging with deep contrition that He was the One of whom their forefathers pierced (John 19:37).

a. Zech 12:10. I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

b. John 19:37. “They shall look on Him whom they pierced.” (Jews in the Tribulation will come to belief in Christ, knowing that first century Jews had rejected Yeshua as Israel’s King and Savior. )

H. It is important to know that as the offer of the Messianic Kingdom of God was being offered to the Jews of first century Israel, that never was there a Scripture given that those Jews asked for the details of the Kingdom, or that such details were offered by John, Messiah/Yeshua, or the disciples to the Jews. The reason that no description was made of the kingdom is that those Jews had learned the details of the kingdom through their Jewish education. The Gospel (good news) of the Kingdom (2 Sam 7:8-16) was already known to Jews. The following information, about the King, Messiah/Yeshua, except where noted, comes from the Moody Bible Commentary (2014), Isaiah General Editors: 1. Michael Rydelnik (Professor of Jewish Studies, Moody Bible Institute: BA., Azusa Pacific University; Th.M., Dallas Theological Seminary; DMISS, Trinity Evangelical Divinity School). 2. Michael Vanlaningham (Professor of Bible, Moody Bible Institute, BA, Nebraska Wesleyan University; MDiv, Talbot Theological Seminary; PhD., Trinity Evangelical Divinity School). Isaiah Commentators, 1. Dr. Michael Rydelnik (Bio above). 2. James Spencer (Vice President and Dean of Distance Learning, Moody Bible Institute: BS., University of Illinois at Chicago; MA., Wheaton College Graduate School; MDiv., Moody Theological Seminary; PhD., Trinity Evangelical Divinity School).

1. (Mine) The knowledge of the Gospel (good news) of the death, burial, and resurrection of Messiah/Christ would become common knowledge to Jews and Gentiles (1 Cor 15:1-12), but Jews of first century Israel should have known of the prophecy of such Messianic torture which was done for the spiritual salvation of the nation of Israel, and for the eternal individual salvation of Jews and Gentiles, those of whom would come to belief in Messiah/Christ (John 3:16; Acts 16:30-31).

2. Isa 53:1-9. The Servant of Isaiah. Israel finally speaks from the perspective of finally understanding the identify of the Servant (Messiah), after many years of rejection.

3. Isa 53:4-6. Israel states that He (Messiah) was punished for her (Israel) own sin. The Servant did indeed take the punishment for sin, and therefore would provide forgiveness to someone who trusts in Him. However, removing the penalty for sin will not remove the presence of sin in a believer’s life until after the resurrection. In the same way, the forgiveness of sin that causes sickness does not guarantee healing from from diseases until the presence of sin is removed at the resurrection at the end of days. The substitution of the Servant for the people certainly foretells the sacrifice of the Messiah/Jesus as a sacrifice for the sickness of sin (1 Pet 2:24).

2. Isa 53:5. “by His stripes we are healed.”

a. Israel now understood that the Servant (Messiah) took the punishment (chastening) they deserved, in order to bring their spiritual healing. (Mine) In resurrection bodies (1 Cor 15:53-55), which will be imperishable, in heaven or in the eternal state, those whom are with Messiah/Christ will have the following blessings: Rev 21:3-4, “God, Himself will be among them, and He will wipe away every tear from their eyes; and there will no longer be any mourning, or crying, or pain. ((Ryrie Study Bible note: “People will will enjoy a new intimacy with God and the elimination of those sorrows that sin brings.”).

b. Israel now confesses that upon viewing the Servant’s suffering, the nation had concluded that the Servant was undergoing divine punishment. He was “stricken, smitten of God, and afflicted (v 4), all terms that indicate punishment for sin. The word “stricken,” means to smite with disease for sin.”

c. Penitent Israel now recognizes that while the Servant was indeed being punished for sin, it was not for His sin, but theirs. The Servant’s suffering included being “pierced though for our transgressions (v 5). The Hebrew word translated “pierced” means “wounded to death,” and conveys a violent and painful death. The Servant was “crushed for our iniquities.” Although the word “crushed” means “broken” or “shattered to pieces,” it is not generally used in a literal way but with a metaphorical sense, as in a “contrite [lit. “crushed”] spirit” (Isa 57:15) or “contrite heart (Isa 51:17). Israel now understood that the Servant took the punishment (chastening) they deserved, that He was being flogged (by His scouring) in order to bring their spiritual healing. The substitution of the Servant for the people certainly foretells the sacrifice of the Messiah Jesus as a sacrifice for the sickness of sin (1 Pet 2:24).

d. Penitent Israel now summarizes what they have learned. They are the ones who have strayed from God “like sheep” and followed their own desires. Consequently, the Lord has caused the punishment for the “iniquity” (guilt) “of us all” to fall on Him (v 6).

3, John 19:30, “it is finished.” confirmed that the atonement had now been completed. Since He, Himself, “gave up His spirit,” Christ fulfilled His prophecy that no one could take His life from Him; John 10:11, 15, 17, 18). *Ryrie Study Bible note “It is finished!” Receipts for taxes found in the papyri have written across this single Greek word, which means “paid in full.” The price for our redemption from sin was paid in full by our Lord’s death.

I. As we read through the following Scriptures, it is important to remember that “context is the key to understanding God’s inspired Word.” 2 Timothy 3:16, (Amplified Bible) All Scripture is God-breathed [given by divine inspiration]. Consider Exegesis vs Eisegesis:

a. Exegesis and eisegesis are two conflicting approaches in Bible study. Exegesis is the exposition or explanation of a text based on a careful, objective analysis. The word exegesis literally means “to lead out of.” That means that the interpreter is led to his conclusions by following the text.

b. The opposite approach to Scripture is eisegesis, which is the interpretation of a passage based on a subjective, non-analytical reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants.

c. Obviously, only exegesis does justice to the text. Eisegesis is a mishandling of the text and often leads to a misinterpretation. Exegesis is concerned with discovering the true meaning of the text, respecting its grammar, syntax, and setting. Eisegesis is concerned only with making a point, even at the expense of the meaning of words.

d. In summary, Exegesis is the process of drawing meaning out of a text based on its original context, while eisegesis involves reading one’s own interpretations or biases into the text

III. Worship. “Oh What A Savior,” Charles Billingsley, FBC JAX 2015

Prophecies Of Messiah – 8 – Matthew Introduction – Part A

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 8 – Matthew Introduction – Part A

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 8 – Fulfillment – Matthew Introduction – Part A

A. Well, we’ve finally made it to the Gospel of Matthew. We might wonder how we got here. The journey began in Genesis 12:1-3,” where God provided a blessing upon Abraham, and through Abraham and his seed, which traveled through his son, “Isaac,” and then on through the seed of his son, Jacob, whom God named Israel. It was through the seed of Jacob, that all of the world would be blessed and saved from the results of the fall of Adam and Eve, and the curse which followed. The blessing that God placed upon Abraham, became known as the Abrahamic Covenant, which provided blessings of “the Land Covenant, Davidic Covenant, and New Covenant.” The Abrahamic covenant provided for his blood seed, unconditional promises of “land, seed and blessing.” Through those blessings, were unconditional promises (covenants of promise) for Israel. Through the fulfillment of the “Abrahamic Covenant,” all redeemed Jews and Gentiles will live “eternally” in the eternal state of the New Heaven, New Earth, and New Jerusalem (Rev 21:1-2), and will be present with “the Lord God the Almighty, and the Lamb” (Rev 21:22) “forever and ever” (Rev 22:4).

B. The Gospel of Matthew tells of the Law, and of a look ahead to the future, literal, physical, earthly Kingdom of God, where Christ will rule and reign for 1,000 years, and then the Eternal State that will follow. Christ gives a prophecy of the Church (Mt 16:17-18, His church), which will not come into being until after His death, burial, and resurrection (Acts 1:1-1:10.)

C. It is important to understand that the audience of Matthew consisted of Jews, those of whom were believers in Christ. The message of Christ to those Jews did not provide “a plan of salvation,” as the target audience had already been saved, having followed the words of Christ in John 3:16, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” The purpose of Matthew’s gospel was not to document the gospel of “the death, burial, and resurrection of Christ, ” (1 Cor 15:1-8), but to offer the “prophesied gospel of the kingdom,” to first century Jews of Israel, which was preached as being the future, literal, earthly, physical Kingdom of God (Mt 24:14; Messianic, 1,000 year Millennial). Just as any kingdom must be ruled by a king, Matthew showed that Israel must enthrone the king of Yahweh’s own choosing, per the Mosaic Covenant (Deuteronomy 17:15). The Mosaic Covenant, and dispensation of Law, would continue until after the Crucifixion, Resurrection, and Ascension of Christ to Heaven (Acts 1:4-9). “where the Holy Spirit descended from heaven upon the Jews in Jerusalem, binging an end to the Dispensation of Law, and bringing in the Dispensation of Grace, and the Church Age (Acts 2:1-2. It can be seen that the offer of the Kingdom of God, had a purpose of saving Jews from those oppressive kingdoms which had oppressed Israel ever since the Jews of Judea were taken captive by the Babylonians, in 586 B.C. The oppression of Israel continued by the kingdoms of: the Medes and Persians (538-333 B.C.; the Greeks, (333-63 B.C.), and then by the Romans, where the Romans defeated the Greek empire, and continued the oppression of Israel through the time of Christ, and until the destruction of the Second Temple in Jerusalem in AD 70 by the Romans. In 1948 dispersed Jews began a return to their promised Land of Israel from Europe, after the “1941 to 1945 Holocaust,” when Nazi Germany and its collaborators systematically murdered some six million Jews across German-occupied Europe, which was around two-thirds of Europe’s Jewish population.

D. God is in control of the return of Jews to their home land, which is a definition of Zionism, and has had His hand in the return of Jews to their homeland of Israel. Aliyah is also a term that relates to the the immigration of Jews from the diaspora to, historically, the geographical Land of Israel. God’s part in the return of Jews to Israel is told in the prophecy of Ezekiel in 587 B.C., as is written in the following paragraph, when Jews of Israel had been taken in exile to Babylon, by its by King Nebuchadnezzar, for 70 years of exile.

THE RESTORATION OF JEWS TO THEIR LAND. “Ezekiel 36:1. And you, son of man, prophesy to the mountains of Israel and say, ‘O mountains of Israel, hear the word of the Lord.” “36:12 Yes, I will cause men—My people Israel—to walk on you and possess you, so that you will become their inheritance and never again bereave them of children.” “36:24. For I will take you from the nations, gather you from all the lands, and bring you into your own land.”

E. Matthew’s Gospel documents the offer of the kingdom by Christ to Israel, and only to Jews, not Gentiles of Samaritans. This offer was made by John the Baptist (Mt 3:2); by Christ (Mt 4:17), and the disciples (Mt 10:5-7). The message was that “the kingdom was near “(not here). Being near was that Messiah had come, and the Kingdom would follow, if Israel were to receive her King, “Christ.” But, the kingdom was “not here” because Israel had “not” received her king. The kingdom, had not come, has not come, and will not come until Israel calls on Christ (Mt 23:38); which will not occur until Israel calls on Christ, in belief (Zech 12:10); which will not happen until the end of the Tribulation (Mt 24:21, 22b; 29-30) when the forces of Satan are in the process of decimating Israel.

F. In the message of Christ to Israel (He didn’t offer the kingdom to Gentiles or Samaritans, Mt 10:5-7), He told the Jews of first century Israel, who were living under the Law, of the conditions of the Law that will exist during the Kingdom Age. He related the severity of discipline and punishment of the Law (e.g., Sodomy or homosexuality is to be punished by the death of both parties involved, Lev 18:22, 29; 20:13); carnal relations with a beast required the execution of both the man and the animal, (Lev 18:23; 20:15) ; both of which were examples of punishment which will be executed during the Kingdom age.

G. In the Old Testament, righteousness is often associated with justice and adherence to God’s law. The Hebrew word for righteousness, “tsedeq,” conveys the idea of being right or just.

H. The Law given to Moses further underscores God’s desire for His people to live righteously. Deu 6:25 states, “And if we are careful to observe every one of these commandments before the LORD our God, as He has commanded us, then that will be our righteousness.”

I. It is important to understand that the Church is not under the Sermon on the Mount (Mt 5-7), (e.g., Mt 5:29-30 plucking out and eyes; cutting of limbs). The book of Leviticus is a part of the Torah. The definition of the word “Torah” is literally, “instruction.” When Jews say “Torah,” they’re most likely speaking of the first five books of the Bible (Books of Moses), which is the foundation of all Jewish instruction and guidance. God required violators of the Law to come under strict discipline and severe punishment. The same system of discipline and punishment will be present during the Kingdom age for unresurrected people, as explained in paragraph M.

M. At the end of the Tribulation, those of whom had been saved (Mt 25:35-40) but not resurrected, will enter the Kingdom in mortal bodies (still having a sin nature), (Mt 25:33-34); they will be able to bear children. Children whom are born of such unresurrected parents, will also have mortal bodies and sin natures. Such parents and children will come under the teachings of Christ (Isa 2:1-3 Zech 8:20-23). But, many of those unresurrected parents and children, may not submit to Christ’s teachings, and will rebel against Him at the end of the Kingdom (Rev 20:7-10).

N. Prior to the Kingdom Age, the church will have been caught up to heaven (Jn 14:1-3; 1 Cor 15:50-54; 1 Thes 4:13-18). Therefore, no church (born again believers in Christ) will be present on earth during the Tribulation. There will be a false church (of those not being born again) during the Tribulation (Rev 17:1-14). Matthew tells of the rejection of Christ by Israel (Mt 12:24). He also tells of the Tribulation Age, Christ’s second coming, and the post Tribulation judgments (Mt 24-25). Christ told of many other things, many of which will be discussed in the following Chapter studies of Matthew.

III. Worship. Hunger For Holiness (2016) – Carman Licciardello (Deceased, 2021).

Prophecies Of Messiah – 7 – The New Covenant

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 7 – The New Covenant.

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 7 – The New Covenant. – The Promises of the New Covenant with Israel.

A. The New Testament by its very name proclaims the universal recognition that a new covenant was made by our Lord Jesus Christ. The title, applied to all the books of the Bible written after Christ, stands in contrast to the Old Testament or Old Covenant. In common discourse, the term “New Testament” has become almost a cliché, used to represent the books as such, rather than their content. The term is, however, Biblical and filled with great significance. Its interpretation bears on soteriology, ecclesiology, and eschatology in particular, and it colors theology as a whole.

B. The particular aspect of the new covenant is the relation of the new covenant to Israel, specifically, the question of whether the new covenant promised Israel in the Old Testament will have literal fulfillment. In the hours of Israel’s apostasy and departure from God, the prophets mingled their predictions of dire judgment with glowing promises of a future in which Israel would have spiritual and temporal well-being (Temporal refers to things related to the physical world or practical matters, as opposed to spiritual ones).

C. The major passage in the Old Testament, and the only one to use the specific term “new covenant,” is found in Jeremiah 31:31-34:“Behold, the days come, says Yahweh, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says Yahweh. But this is the covenant that I will make with the house of Israel after those days, says Yahweh: I will put my law in their inward parts, and in their hearts will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, “know Yahweh”; for they shall all know me, from the least of them unto the greatest of them, says Yahweh: for I will forgive their iniquity, and their sin will I remember no more.”

D. The issue being considered is whether these promises are now being fulfilled to the church, or to the Jews in the church in this age. In this light, the provisions of the covenant are to be noted in the following particulars: (1) It is specifically a covenant with “the house of Israel, and with the house of Judah.” (2) It is contrasted with the Mosaic covenant which also was with Israel only and not with any other people. (3) The covenant will be fulfilled “after those days,” i.e., after the days of judgment and affliction described in the preceding context, also Jeremiah 30:7. (4) The Law is to be written in their hearts, in their “inward parts,” in contrast to the Mosaic law which was written in tables of stone. (5) Yahweh will be their God and Israel will be His people; this relationship will be mutually and publicly recognized by both parties. (6) There will be no need to proclaim the truth concerning Yahweh as all will know Him, “from the least of them unto the greatest of them.” (7) Their sins will be forgiven and remembered no more.

E. While certain aspects of this covenant correspond to spiritual blessings realized by the people of God in this age, it is not difficult to see that the provisions of the covenant are not fulfilled in any literal sense in this age. The covenant is specifically made with Israel, a name which is never used in the New Testament in reference to Gentiles, as brought out in many articles on eschatological problems. The New Covenant provides that God will be their God, and Israel shall be His people. Obviously this involves more than ever existed in the Old Testament. It is a relationship to Israel “as a group ,” and premises a public manifestation of God’s blessing on them. Certainly this has no fulfillment in the present day or in any period since apostolic times. A most distinctive promise is that “all” will know Yahweh. This has never been true of the world and is not true today. The church in the world is given a commission to proclaim the Gospel to a world that” knows not God,” to teach the truth to those who have believed in Him. There is no evidence, whatever, that the day will ever come when all will know Yahweh until the full revelation is given by the personal return of Christ (Mt 24:29-30). The argument that this covenant is fulfilled in the present age hinges then on spiritualizing the key word, “Israel,” and ignoring some of the most striking aspects of the covenant.

F. While Jeremiah 31:-34 is the only reference specifically to the new covenant with Israel in the Old Testament, it cannot be doubted that many other passages refer to the same covenant, particularly the expression “everlasting covenant.” In this description its character as unconditional and eternal is emphasized instead of its difference in quality to the Mosaic covenant. All of God’s covenants with Israel except the Mosaic are described as “everlasting,” and it is necessary to consider the context to determine the reference in each case. In most instances the reference is clear.

G. In Isaiah 61:8-9, certain aspects of the new covenant are emphasized and enlarged: “…I will make an everlasting covenant with them. And their seed shall be known among the nations, and their offspring among the peoples: all that see them shall acknowledge them, that they are the seed which Yahweh has blessed.” Here is confirmed and enlarged what is revealed later, chronologically, by Jeremiah. Israel is to be publicly blessed before all the peoples of the world. As in the Jeremiah passage, these promises follow the predictions of judgment and are associated with Israel’s restoration as a nation and restoration to their land.

H. Jeremiah himself adds to the new covenant in 32:37-40 of his prophecy. The same features as appear in the new covenant are reiterated: (1) Israel is to be God’s people; (2) a changed heart; (3) God will do them good forever. Some additions to the covenant are also brought out clearly. The fulfillment of the new covenant is conditioned on the regathering of Israel from their world-wide dispersion (Jer 32:37) and their permanent establishing in their ancient land . These additions are important because there is nothing in the present age which fulfills these prophecies even, spiritually.

I. The key to understanding the New Covenant, is to understanding that this Covenant of Promise:

a. Is between Yahweh and Jews (Jer 31:31, Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah”).

b. Will be fulfilled at the second coming of Christ to physically stand on Earth, to rule and reign for 1,000 years in the literal, earthly, Messianic Kingdom of God (Mt 24:29-31; Zech 14:1-4, 9; Rev 19:11-20:6:).

c. Resurrected and raptured pre kingdom Jews and Gentiles will rule and reign with Christ in the future earthly Kingdom (OT Jews: Daniel 12:2-3; Matt 19:28; Saved Jews and Gentiles 1 Cor 6:2; Matt 20:4-6).

J. The above information comes from an article that was written by Dr. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Lit. D. (Dr. Walvoord taught at Dallas Theological Seminary for 50 years, during which time he was President for 34 years, dying at age 92.)

III. Worship. Rodney Brooks, “The Anchor Holds,” FBC/JAX, 1998. John 10:27-30.

Prophecies Of Messiah – 6 – The Davidic Covenant.

2 Samuel 7:16 “Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”

I. Introduction. Prophecies Of Messiah – 6 – The Davidic Covenant.

A. This Eternity study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical, and contextual interpretation of God’s Inspired Word. The result of this study is accomplished through a systematic exposition of Israel and the End Times, which includes Scripture that is contained in both the Old and New Testaments of the Bible.

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References,” with the following being my most trusted scholars:

1. John F. Walvoord, B.A., M.A., Th. B., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at DTS for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – 6 – The Davidic Covenant (aka The literal, earthly, physical, Kingdom of God, Messianic Kingdom, Millennial Kingdom).

A. The Davidic Covenant refers to God’s promises to David through Nathan the prophet and is found in 2 Samuel 7 and later summarized in 1 Chronicles 17:11-14, and 2 Chronicles 5:16. This is an unconditional covenant made between God and David through which God promises David and Israel that the Messiah (Jesus Christ) would come from the lineage of David and the tribe of Judah and would establish a kingdom that would endure forever. The Davidic Covenant is unconditional because God does not place any conditions of obedience upon its fulfillment. The surety of the promises made rests solely on God’s faithfulness and does not depend at all on David or Israel’s obedience. The Davidic Kingdom, of which Jesus offers to the nation of Israel, and only to Israel (Matt 10:5-7), and is shown in 2 Samuel 7:8-17, to be “literal, physical, earthly, and unfulfilled.” It should be noted that The Kingdom of God is not the same as the infilling of the Holy Spirit. People will enter the Kingdom, but the kingdom will not enter people. It should be known that per Genesis 12:2-3, Gentiles will not be left out of the Kingdom of God. The Davidic Kingdom (Kingdom of God) will not be fulfilled until all of the Abrahamic Covenant has been fulfilled, which includes the, “Land Covenant, New Covenant, and Davidic Covenant.”

1. At the end of the Tribulation, all inhabitants in Heaven (Jew and Gentile) will return to earth with Christ (Rev 19:11-16) for the final Tribulation battle (Armageddon) (Rev 19:17-19). Satan and his forces will be defeated, and Christ and his saints will rule and reign on Earth for 1,000 years (Rev 19:20-20:6).

2. Jumping ahead, after the destruction of the world (2 Peter 3:10), there will be a new heaven, new earth and new Jerusalem (Rev 21:1-4), the redeemed of all times will enter this Eternal State, where:

a. Rev 21:27: “nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.”

b. Rev 22:3-5: “³There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; ⁴they will see His face, and His name will be on their foreheads. ⁵And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.”

B. The Davidic Covenant centers on several key promises that are made to

1. David. First, God reaffirms the promise of the land that He made in the first two covenants with Israel (the Abrahamic and Mosaic Covenants). This promise is seen in 2 Samuel 7:10, “I will provide a place for my people Israel, and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore.”

2. God then promises that David’s son will succeed him as king of Israel and that this son (Solomon) would build the temple. This promise is seen in 2 Sam 7:12-13, ” I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name.”

3. But then the promise continues and expands: “I will establish the throne of his kingdom forever” (verse 13), and “Your house and your kingdom will endure forever before me; your throne will be established forever” (verse 16). What began as a promise that David’s son Solomon would be blessed and build the temple turns into something different, which is the promise of an everlasting kingdom. Another Son of David would rule forever and build a lasting House. This is a reference to the Messiah, Jesus Christ, called the Son of David in Matthew 21:9.

C. The promise that David’s “house,” “kingdom,” and “throne” will be established forever is significant because it shows that the Messiah will come from the lineage of David, and that He will establish a kingdom from which He will reign. The covenant is summarized by the words “house,” promising a dynasty in the lineage of David; “kingdom,” referring to a people who are governed by a king; “throne,” emphasizing the authority of the king’s rule; and “forever,” emphasizing the eternal and unconditional nature of this promise to David and Israel.

D. Other references to the Davidic Covenant are found in:

1. Jeremiah 23:5. Behold, the days come, says the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper and shall execute judgment and righteousness in the earth.

2 Jeremiah 30:9. but they shall serve the LORD their God, and David their king, whom I will raise up unto them.

3. Isaiah 9:7 The multitude of His dominion and the peace shall have no end upon the throne of David and upon His Kingdom, ordering it and confirming it in judgment and in righteousness from now on even for ever. The zeal of the LORD of the hosts will perform this.

4. Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:

5. Luke 1:32 He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David;

6. Luke 1:69. And has raised up a horn of saving health for us in the house of his servant David,

7. Acts 13:34 And as concerning that He raised Him up from the dead, now no more to return to corruption, He said this, I will give you the sure mercies promised to David.

8. Revelation 3:7 And to the angel of the congregation in Philadelphia write; These things, says He that is Holy and True, He who has the key of David, who opens and no one shuts and shuts, and no one opens;

III. Worship. “You are my Hiding Place” at Hickory Grove Baptist Church (North Campus)~ Charlotte NC.

Prophecies Of Messiah – 5 – The Land Covenant

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 5 – The Land Covenant

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. The Importance Of The Abrahamic Covenant.

A. The first of the four great determinative covenants made by God with the nation Israel was the Abrahamic covenant, which must be considered as the basis of the entire covenant program of promise. The remaining three sub-covenants of the Abrahamic Covenant are the Land Covenant, Davidic Covenant, and New Covenant. Before we take on an understanding of the Gospel of Matthew, an understanding of these four Covenants of Promise between God and Abraham, through Israel, must be understood. It will be seen in Matthew’s Gospel that the Jews of first century Israel already were knowledgeable of the Covenants of Promise, prior to when Yeshua/Messiah offered the earthly Kingdom of God to them (Matt 3:2). It will also be seen that never was an explanation of the Abrahamic Covenant made to the Jews of first century Israel in any of the Gospels. The details of the Abrahamic Covenant was already made known to pre Gospel Jews through their Jewish religious education.

B. There are many Scripture in reference to the covenant into which God entered into with Abraham, with its fulfillment being accomplished through Israel; its application is seen in many different realms. This covenant has an important bearing on the doctrine of Soteriology,(the doctrine of salvation). Paul, in writing to the Galatians, shows that believers enter into the blessings promised to Abraham:

1. The argument of Paul in Romans is based upon this same covenant promise made with Abraham

2. Immediately after the fall of man, God revealed His purpose to provide salvation for sinners. This program was gradually unfolded by God to man. The promise made to Abraham represents a determinative step in this revelation. Therefore, we will begin a brief study of these three Abrahamic sub-covenants (Land, Davidic, New).

3. See Notes below in paragraph C.

C. Notes. 1. Galatians 3:14, 29; 4:22-31. 2. Romans 4:1-25.

III. Prophecies Of Messiah – 5 – The Land Covenant.

A. The Land Covenant is recorded in Deuteronomy 29:1-29 and Deu 30:1-10, and was made between God and Israel just before Moses died and Israel entered the Promised Land. This covenant is called the Land Covenant because many of its promises relate to Israel’s possession of the land (Land of Israel). God made this covenant with Israel after the Mosaic Covenant and after Israel had wandered in the wilderness for forty years. God made this covenant with the nation of Israel while they were in Moab waiting to go into the Promised Land (of Israel). The land covenant would serve this new generation of Israelites as a reminder of their special covenant relationship with God.

B. The “Land Covenant” has many similarities to the Mosaic Covenant that was made at Mount Sinai, but is a separate and distinct covenant as clearly seen in Deu 29:1. “These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.” Before making this covenant with Israel, God reminded them that if they obeyed the Mosaic Law, He would bless the nation abundantly and warned them that disobedience to the Law would result in His cursing the nation (Deu 28:1-68).

C. Besides the promises that God would bless the Jews, if they obeyed His commandments, and curse them if they disobeyed, the Land Covenant also contains some special promises to Israel that many believe will not be completely fulfilled until the millennial reign of Christ.

a. First. God promised to gather the scattered Israelites from all over the world and to bring them back into the land He had promised to their ancestors (Deu 30:3-5).

b. Second. God promised to regenerate the Israelites of that time and their descendants by circumcising their hearts so that they would love Him totally (Deu 30:6).

c. Third. God promised to judge Israel’s enemies (Deu 30:7).

d. Fourth. He promised that the Israelites would obey God and that God would prosper them in their obedience (Deu 30:8-9).

e. While some might see these promises being fulfilled when Israel was returned from captivity in Babylon, at the time of Ezra and Nehemiah, there seem to be some aspects of this that have not been fully realized yet. For example, the promised restoration of Israel to the land would not happen until all the blessings and curses promised them were fulfilled (Deu 30:1).

D. We know that Israel, as a nation, rejected Jesus Christ as their Messiah, and was once again cursed and cut off from the land when the Romans conquered Jerusalem in 70 A.D. We also know that one of the promises in this covenant was that God would circumcise their hearts (Deu 30:6), so that they and their descendants would obey Him (Deu 30:8). These same promises are repeated in Jeremiah 32:36-44 and Ezekiel 36:22-38, and are part of the blessings and promises of the New Covenant. Additionally, it seems that the final, or ultimate, restoration of Israel to the land, and to an everlasting relationship with God, is what Paul is looking forward to in Romans 11:25-26 when he says that “a partial hardening has happened to Israel until the fullness of the Gentiles has come in and thus all Israel will be saved.”

E. The Land Covenant also serves to reinforce the promises of God that were made to Abraham, Isaac and Jacob, in that God would establish Israel as His chosen people (Deu 29:13). Even though God set before Israel the promise of His blessings for obedience and His curses for disobedience, He knew full well that they would turn from Him and His covenant, and turn to idols. This is why God also promised to, one day, restore the Jews to the land and have compassion on them (Deu 30:1-3). Therefore, the ultimate outcome of this covenant does not depend on Israel and its obedience, but instead it depends on God and His faithfulness. The Land Covenant focuses on what God is going to do, more than what Israel is supposed to do. While Israel’s prosperity is closely tied to her obedience to God’s commands, and they will still be punished for their disobedience to God, there is coming a day when God will return them to the land (the full extent of the land as outlined in Gen 15:18-21), and they will possess it, and God will bless them forever.

F. At that time God will circumcise their hearts so they will obey Him (Deu 30:6). This covenant is, again, reaffirming the Abrahamic Covenant in that someday the seed of Abraham will possess the Promised Land forever. Unlike the Mosaic Covenant whose promises are conditional upon Israel’s obedience to the Law, ultimate fulfillment of the promises of the Land Covenant are not dependent upon Israel’s obedience. Instead, the Land Covenant is an unconditional, eternal covenant (Ezek 16:60) because it is a part of the Abrahamic Covenant and an amplification of it.

G. The Bible never uses the term “Palestinian Covenant,” and Moses certainly never would have called the land “Palestine,” but the term “Palestinian Covenant” has become common usage, and is wrong The Bible has no such words as “Land of Palestine.” but there are 256 verses that state “land of Israel,” or relate directly to it.

IV. Worship. Charles Billingsley, “When I Don’t Know What To Do.”

Prophecies Of Messiah – 4 -Kingdom Conditions

Zech 14:5. “Then the Lord, my God, will come, and all the holy ones with Him! ” Zech 14: 9 “And the Lord will be king over all the earth…”

I. Introduction. Prophecies Of Messiah – 4 – Kingdom Conditions.

C. For a view of other trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.”

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Prophecies Of Messiah – Kingdom Conditions – A View of the iteral and earthly Kingdom of God (1,000 Messianic Kingdom).

A. The Settlers Of The Kingdom.

1. The Saints Who Return With Christ (Revelation 19:11-14)

2. The Resurrected Tribulation Saints (Revelation 20:4-6)

3. The Surviving Tribulation Saints (Matthew 24:13, 21-22)

4. The Righteous Nations (Matthew 25:31-40). They will inherit the Kingdom (Mt 25:34). Note that these last two groups enter the kingdom in human bodies of human flesh, and will have children during the kingdom age, who will have to come to belief in Messiah in order to enter the Eternal State of the New Heaven, New Earth and New Jerusalem (Rev 21:1-2). (Nations relates to the Gentile people of the Gentile nations).

B. The Setting Of The Kingdom.

1. The Devil is Bound (Revelation 20:1-3)

2. Messiah/Christ is on the Throne (Revelation 19:15-16)

3. Nature is at Peace (Isaiah 11:6-9; Isaiah 65:25)

4. The World is at Peace (Isaiah 2:4; Isaiah 32:17-18; Ezekiel 34:28

5. It is a Time of Holiness (Isaiah 4:3-4; Isaiah 35:8-10; Zephaniah 3:11-13; Zechariah 14:20-21)

6. It is a Time of Joy (Isaiah 65:18-20)

7. It is a Time of Prosperity (Isaiah 35:1-2; Amos 9:13-14)

C. The Setup Of The Kingdom.

1. Yeshua/Messiah will Reign as King (Isaiah 9:6-7; Luke 1:31-33).

2. Jerusalem will be His Capital (Isaiah 2:2-4; Jeremiah 3:17; Zechariah 8:1-8).

3. The Saints (Jew and Gentile) will Rule with Christ (Matthew 19:28; 1 Corinthians 6:2; 2 Timothy 2:12; Revelation 5:9-10).

4. Christ will Rule with a Rod of Iron (Psalm 2:8-12; Zechariah 14:16-19; Matthew 5:21-26; Revelation 19:15).

a. Children will be born to those who pass from the tribulation to the kingdom in non-resurrected bodies (Zechariah 8:5; Isaiah 65:20; Matthew 25:1-34).

b. As such, these kingdom-born children will have a sin nature in a perfect environment (Revelation 20:7-9)

II. The End Of The Kingdom. The “Great White Throne Judgment.” (Rev 20:11)

A. Sinners Judged. Revelation 20:11-15. Here is pictured the judgment of the unbelieving dead. It occurs at the close of the Millennial Kingdom Age; it is based on works, in order to show the punishment that is deserved (vs 12, though, of course, these unsaved people are first of all in this judgment because they rejected Christ as Savior during their lifetimes); and it results in everyone in this judgment being cast into the lake of fire. This is the resurrection of Judgment (John 5:29).

B. “Before the throne, ” upon which Christ sits as Judge (vs 11, John 5:22, 27).

C. The wicked dead will receive some kind of resurrection body in which they will be tormented forever.

III. Beyond The Kingdom. The Day Of The Lord will begin unexpectedly at the beginning of the Tribulation (like a thief, 1 Thes 5;2) and end at the conclusion of the Millennial Kingdom Age with the destruction of the heavens and earth (Rev 21:1).

A. The destruction of the earth. 2 Peter 3:10. But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.. (2 Peter 3:1-10).

B. A new heaven and a new earth. “heavens will pass away.” This refers to the close of the “Day of the Lord” at the end of the millennium, when the destruction of the heavens and the earth ends the “Day of the Lord.”

C. The Eternal State. Rev 21:1-22:5. (New Heaven, New Earth, New Jerusalem).

1. New Heaven, New Earth.. Rev 21:1.

2. The descent of the New Jerusalem. Rev 21:2

3. Description of the New Jerusalem. Rev 21:9-27.

4. Delights of the New Jerusalem. Rev 22:1-5

a. No curse; the throne of God and the Lamb will be in the City. Rev 22:3-4

b. No night, or need of a lamp or the sun, because the Lord God will illumine its inhabitants (the redeemed) and they will reign forever and ever. Rev 22:5.

IV. Worship.

Gaither Singers. – I Know Who Holds Tomorrow

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