BEREAN TRAIL • 17 DECEMBER 2023

A Swinging Pocket-watch (Wix Stock Images)

‘…Comfort one another with these words.’ 1 Thessalonians 4:18 LSB

A healthy Christian life consists of the consistent study of Scripture, unceasing prayer before the Lord, and regular communion with the saints. These spiritual disciplines lead to a necessary adjustment, strengthening, and, at times, a total realignment of theological convictions. In the contemporary landscape, a pressing need exists for a robust stance on Biblical eschatology. The dismissive notion that the subject is merely a "complex matter" of secondary importance fails to honor the depth of the Word of God. Biblical eschatology demands more than a casual interest; it requires a firm anchoring in the text.

Historically, there have been numerous views on how the Bible speaks of major events in history both past, present and future. One view, termed Replacement Theology, or Supersessionism, traces back to Augustine in North Africa and persists through various traditions. It teaches that Israel’s repeated disobedience and apostasy caused God to replace ancient Israel as His true Israel. In this view, Christians, including Gentiles, replace the biological bloodline of ancient Israelites as the new people of God. However, when carried out to its logical conclusions, Supersessionism portrays God as a deity who breaks His Biblical promises and covenants. It suggests He forsakes those whom He repeatedly declares in Scripture He will never abandon.

Supercessionism and Scripture

In the study of Scripture, the Word of God functions as the ultimate and final interpreter. It forbids us from allowing external circumstances or human sentiment to dictate the meaning of the text. Such "eisegesis" leads to Biblical misapplication and dangerous errors. Deep research into the Word, stripped of preconceived assumptions, reveals much on the doctrine of Supersessionism.

Passages throughout Scripture including Zechariah 12 – 14, Ezekiel 36 – 39, Romans 9 – 11, and others remove all possibility that God is "finished" with Israel or that He "broke His covenant" with them due to their failure to recognize Jesus Christ’s first coming (apostasy). In fact, Jeremiah 31:37 speaks directly as if to counter Supercessionism in this rhetorical passage:

Thus says Yahweh,

“If the heavens above can be measured

And the foundations of the earth searched out below,

Then I will also reject all the seed of Israel

For all that they have done,” declares Yahweh.

The context of this passage and the rhetorical weight of the verse confirm that God has not rejected the seed of Israel. To hold a Supersessionist position necessitates that the original writers and readers of the Old Testament consumed prophecies and promises that God knew to be (in the future) no longer true. This creates a theological crisis regarding God's omniscience. John MacArthur lays it out for what it is when he says, "This, then, means that the Old Testament can’t be interpreted on its own; that people who are writing it and reading it can’t have any idea what it is that they’re writing and reading. If Old Testament promises were actually for the church, and not for ethnic Jews, ethnic Israel, then those Old Testament promises are meaningless; they are utterly unintelligible, and they are irrelevant to the Old Testament reader. But this is essentially what you’re left with if you take an amillennial view; the New Testament is the starting point for understanding the Old Testament, and what you’ve just done is damage any meaningful interpretation of the Old Testament on its own. And this is basically what leads to what we call spiritualizing the Scripture; spiritualizing the Scripture - that is, taking texts out of their literal sense, spiritualizing them into some other than literal sense." (MacArthur, Why Every Calvinist Should Be a Premillennialist, Part 2 2007)

The Anchor of Literal Hermeneutics

Scripture demands a literal interpretation. Much of the modern deconstructionism and apostasy that we see stems from the belief that the Bible is not literal in its accounts and instructions. The examination of self and the searching of the Scriptures are required and necessary in the Christian walk. Deconstructing Scripture and spiritualizing Biblical accounts into gnostic meanings do not belong in rigorous Biblical hermeneutic. If the Bible does not mean what it says, all definitive instruction is lost, all precision is nullified, and the Sovereign Voice of God is replaced by the echo of human opinion. 

When the tools of literal hermeneutics are traded for the fluid lens of sentiment, the Word of God ceases to be a sharp, double-edged sword and becomes a mirror reflecting only our own cultural biases. If we start on that slippery slope of deconstructing Scripture, we spiritualize away the objective promises of the Almighty. This is not a mere 'difference of opinion', it is a foundational strike against the sufficiency of Scripture that leaves the believer adrift in a sea of subjective uncertainty. If the Master’s words on judgment and restoration can be redefined to suit the sensibilities of the age, then the Gospel itself is no longer an anchor, but a tether to a sinking world. To say Scripture might not mean what it says breaks the fundamental tools of understanding.

Skeptics often mock Biblical literalism by referencing "flat circles" or "sea monsters." These arguments display a willful ignorance of literary context and the full meaning of the passages. For example, the "pillars of the earth" are an analogy for the earth’s stability and its intended course as set in creation. "Leviathan" refers to real, terrifying sea creatures that serve to remind man of his lack of control compared to the Lord. Isaiah 40’s reference to the "circle" of the earth describes the spherical shape of the planet and the Lord’s active involvement in His creation. The author waxes eloquently with his speech but fills each meaning with truth and instruction.

Contextual study requires sincere time in the Word, a task often avoided by those who despise literalism. Understanding the tone, rhetorical usage, poetry, and other defining aspects is key. For instance, while Song of Solomon 7:4 contains poetry and prose, other portions of Scripture, such as the creation account, contain none of the hallmarks of Hebrew poetry. The creation account is narrative history and is completely literal. There is no prose, poetry, or other analogous features in that account to leave room for non-literal interpretations.

The Revelation of Romans 11

Returning to our study into Biblical eschatology, we look at Romans 11. This passage asks, "Has God rejected His people? May it never be!" (v. 1). It continues in verse 11: "Did [the Jews] stumble so as to fall? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous."

Scripture describes the current age as a time where a "partial hardening has happened to Israel." This hardening continues "until the fullness of the Gentiles has come in; and so all Israel will be saved" (v. 25, 26). In the literal truth of the Word, "Israel" means Israel, just as "Gentiles" refers to the non-Jewish nations. A partial time of unbelief currently rests over Israel, as evidenced by the small trickle of Jewish people coming to Christ. However, the moment the last Gentile to be saved enters the fold, the rapture of the believing church occurs, and Israel is saved.

The text does not say "some" of Israel or "a few Jews." It says all Israel will be saved. Israel stands as the crux for eschatology. If the eschatological view of Israel is off-base, the entire theological structure becomes unstable and the rest of Scripture’s teaching about the last days remains out of reach. Romans 11 unequivocally knocks the feet out from under "Replacement Theology".

The Connection Between Calvinism and Premillennialism

The Doctrines of Grace, commonly called Calvinism, teach that God predestines all things from the beginning of time. Nothing happens beyond the absolute control and pre-planning of God. While many fight for this doctrine in the face of Arminianism (the belief that man’s free will enables him to choose Christ) some Calvinists who claim to believe in divine sovereign election will inexplicably stop at the election of the church and refuse to apply the same logic to Israel! Yet, the same God and the same terms apply to both the church and Israel regarding their predestination for salvation.

"Because, if you believe in divine sovereign election, then you have to believe that as God will be faithful to His promises to His church, He will also be faithful to His promises to His elect nation Israel." - John MacArthur

Those who subscribe to Supercessionism claim Israel is permanently removed due to apostasy and that all promises now shift to the church. The kingdom promised is spiritualized into a solely heavenly one, and earthly kingdom promises are discounted.

But, by its very definition, election is not a temporary state; it is permanent! Therefore, Calvinists should be among the very first to recognize Israel’s election as still fully in place. In fact, to truly understand God’s election for the church, one must first understand His election of Israel. Upon understanding this, the blocks fall into place to form a solid Premillennialist view. While this does not necessarily touch on the salvation of the Supercessionist, those who hold that view find themselves quickly mired in deep and confusing eschatology. Scriptural understanding subsequently shifts from a normative to an interpretive one, forcing "square pegs into round holes." Scripture is then treated like a cypher that must be unencrypted. Biblical confusion ensues.

Summary: The Premillennial Framework

A firm belief in the future of Israel defines the Premillennial view. Proponents of this view have termed themselves as Futuristic Premillennialists to distinguish themselves from the knee-jerk assumption (usually by opponents) that this is some form of the radical Dispensationalist theology which teaches unbiblical stances such as the "seven dispensations," "two kingdoms," "more than one New Covenant," or even "more than one way of salvation." Such claims represent gross misunderstandings of Scripture. Instead, Futuristic Premillennialism adheres to the literal rapture of all believers. And, studying Scripture exegetically, it is clear that this event may take place at any time, as no prophetic signs remain unfulfilled before its occurrence. One notable caveat with this (as images of Kirk Cameron and empty airplanes spring to mind) is that Scripture does not seem to give us play by play of this event's unfolding. Two plausible timings of this event state that the Lord orchestrates the rapture to remove His Bride, the Church, either before (pre-trib) or shortly after (mid-trib) the Great Tribulation begins.

Either way, following the Tribulation, Scripture informs us that Christ returns to the earth. This is His second coming. Satan is bound for a literal 1,000 years during the Millennial Kingdom. There is no reason to believe this is not literal; it should not be spiritualized away, just as the things which have already come to pass were literal. There is no change in writing style or tone between the prophetic and historical accounts. At the conclusion of this millennium, Satan is released for a final (albeit crushed) rebellion. This leads to the establishment of the New Heaven and the New Earth. The elect live in eternity with God, while the unsaved face a terrifying separation from God in a state of eternal torment where all restraints of evil are removed. This is hell.

We cannot escape the truth that the Jewish people hold a specific place in the future of the world. When Scripture informs the eschatological worldview, the pieces of the puzzle fit together in perfect harmony. Questions in fundamental eschatology no longer function as riddles or codes where identical terms must mean different things in different places. Passages align with history, current events, and the rest of the Word of God when understood through Biblical literalism.

Horatius Bonar: The Mind of God & the Ancient Nation

In closing, the words of hymnwriter Horatius Bonar encapsulate the Christian's view on Israel:

"The prophecies concerning Israel are the key to all the rest. True principles of interpretation in regard to them will aid us in disentangling and illustrating all prophecy. False principles as to them…that is Israel…will most thoroughly perplex and overcloud the whole Word of God.

I am one of those who believe in Israel’s restoration and conversion, who receive it as a future certainty, that all Israel shall be gathered and that all Israel shall be saved. As I believe in Israel’s present degradation, so do I believe in Israel’s coming glory and preeminence. I believe that God’s purpose regarding our world can only be understood by understanding God’s purpose as to Israel.

I believe that all human calculations as to the earth’s future, whether political or scientific, or philosophical, or religious, must be failures if not taking for their data or basis God’s great purpose regarding the latter day standing of Israel.

I believe that it is not possible to enter God’s mind regarding the destiny of man without taking as our key or our guide His mind regarding that ancient nation, that nation whose history so far from being ended or nearly ended is only about to begin.

He only to whom the future belongs can reveal it. He only can announce the principles on which that future is to be developed. And if He set Israel as the great nation of the future and Jerusalem as the great metropolis of earth, who are we that without philosophy of science we should set aside the divine arrangements and substitute for them a theory of man? Human guesses concerning the future are the most uncertain of all uncertainties and human hopes built upon these guesses are sure to turn out the most disappointing if not the most disastrous of all failures.

I believe that the sons of Abraham are to re-inherit Palestine and that the forfeited fertility will yet return to that land, that the wilderness and the solitary places shall be glad for them, and the desert will rejoice and blossom as the rose.

I believe that meanwhile Israel shall not only be wanderers, but that everywhere only a remnant, a small remnant shall be saved. And that it is for the gathering in of this remnant that our missionaries go forth.

I believe that these times of ours are the times of the Gentiles and that Jerusalem and Israel shall be trodden down of the Gentiles till the times of the Gentiles be fulfilled.

I believe that the completion of what the Apostle calls the fullness of the Gentiles will be the signal for the judgments which are to usher in the crisis of earth’s history and the salvation of Israel and the long-expected Kingdom."

~

We are pilgrims on Earth and we long to be home
We were exiled in birth and wandered alone
Until Jesus the Lamb who was slain in our place
Redeemed us and claimed us His own

We have hope in the place where suffering ends
All our tears wiped away and worship ascends
Where our Savior now sits at the right hand of God
Our Defender, Redeemer and Friend

O for that day when our journey has ended
All of our hope found in Heaven's reward
When we will have the Messiah forever
And we will dwell in the house of the Lord
Yes, we will dwell in the house of the Lord

O For that Day

(Ryan Foglesong & David Zimmer - Enfield)

Appendix: Scriptural Data and Further Resources

What Else Does the Bible Say About Israel?

Scripture provides specific, literal prophetic markers regarding the future of the nation of Israel and its role in the end times:

• A Mass Return to the Land: There will be a significant regathering of the Jewish people to the land of Israel (Deuteronomy 30:3; Isaiah 43:6; Ezekiel 34:11-13; 36:24; 37:1-14).

• A Covenant of "Peace": The Antichrist will broker a seven-year covenant with Israel (Isaiah 28:18; Daniel 9:27).

• The Rebuilding of the Temple: A third temple will be constructed in Jerusalem (Daniel 9:27; Matthew 24:15; 2 Thessalonians 2:3-4; Revelation 11:1).

• The Broken Covenant and Invasion: The Antichrist will violate the peace treaty, leading to worldwide persecution of Israel and a subsequent invasion of the land (Daniel 9:27; 12:1, 11; Zechariah 11:16; Matthew 24:15, 21; Revelation 12:13; Ezekiel chapters 38–39).

• Recognition of the Messiah: Israel will finally recognize Jesus as their true Messiah (Zechariah 12:10).

• Final Restoration: Israel will be fully regenerated, restored, and regathered under the sovereign hand of God (Jeremiah 33:8; Ezekiel 11:17; Romans 11:26).

Theological Disclaimer: Although differences exist between Replacement Theology and Amillennialism, and not all who hold to one necessarily subscribe to the other, the foundational groundwork of Amillennialism and Replacement Theology remains fundamentally linked. Conversely, the doctrine of predestination and the Doctrines of Grace are fundamentally linked with Premillennialism, though there are those who hold to the former without yet embracing the latter.

For Further Reading:

• Why Every Calvinist Should Be a Premillennialist, Part 1 — John MacArthur

• Why Every Calvinist Should Be a Premillennialist, Part 2 — John MacArthur

• What is the Role of Israel in the End Times? — GotQuestions.org