Israel and Scripture: The Geo-Political Promise Expanded

Early in Israel’s covenantal history her promises were strongly tied up with an increased SEED and a particular, well-defined LAND. We find the seed and land promises in the Abrahamic Covenant repeated in various places in Genesis, beginning in Genesis 12. The land aspect of the promise has a direct bearing on the geo-political question.

An interesting -- and important -- prophetic metamorphosis occurs later in Israel’s history though. This re-orientation develops after she is established in the land and especially approaching and around the time of the exile: her hope becomes more narrowly focused and concentrated. The Jewish hope begins to re-center upon not just the land, but the city: Jerusalem. Numerous prophetic passages highlight the Jerusalem focus of Israel’s later hope. I will cite a few from Isaiah. This whole re-focusing of her hope from land to city is significant for understanding the geo-political realities and for the development of a truly biblical theology, as I will show.

Isaiah 40:1-2: "Comfort, yes, comfort My people! says your God. [2] Speak comfort to Jerusalem, and cry out to her, that her warfare is ended, that her iniquity is pardoned; for she has received from the LORD’S hand double for all her sins."

Isaiah 51:11: "So the ransomed of the LORD shall return, and come to Zion [Jerusalem] with singing, with everlasting joy on their heads. They shall obtain joy and gladness; sorrow and sighing shall flee away."

Isaiah 62:12: "And they shall call them The Holy People, the Redeemed of the LORD; and you shall be called Sought Out, a City Not Forsaken."

Jerusalem, then, eventually comes to the forefront of the prophetic hope as the favorite symbol and clearest expression of the kingdom of God. In terms of redemptive hope and prophetic imagery, the city receives the pre-eminence because it is the special place where God dwells: "For the LORD has chosen Zion; He has desired it for His dwelling place: This is My resting place forever; here I will dwell, for I have desired it" (Psa. 132:13-14).

This refocus is so evident to the inspired psalmist that Jerusalem is distinguished from all the cities of the earth -- and even of the land! -- as God’s own city: "Great is the LORD, and greatly to be praised In the city of our God, in His holy mountain" (Psa. 148:1)."There is a river whose streams shall make glad the city of God, the holy place of the tabernacle of the Most High" (Psa. 46:4). "Glorious things are spoken of you, O city of God!" (Psa. 87:3).

Quite naturally such a city -- the very "city of God"! -- is called "holy" (Neh. 11:1, 18; Isa. 48:2; 52:1; Dan. 9:24). This glorious city, in fact, is destined to be the very place of God’s throne: "At that time Jerusalem shall be called The Throne of the LORD, and all the nations shall be gathered to it, to the name of the LORD, to Jerusalem. No more shall they follow the dictates of their evil hearts" (Jer. 3:17). As I noted above, Jeremiah’s new covenant itself mentions the CITY being sanctified even in its unclean parts (Jer. 31:35-40). A city represents civilization; Jerusalem as the holy city represents holy civilization. I will argue that Jerusalem represents, therefore, the kingdom of God among men.

Jerusalem’s prophetic future is so glorious that historical Jerusalem is not large enough to contain God’s covenant blessings. Consequently, symbolically her tents and cords must be enlarged. Isaiah 54:1-4 reads:

"Sing, O barren, you who have not borne! Break forth into singing, and cry aloud, you who have not labored with child! For more are the children of the desolate than the children of the married woman," says the LORD. [2] Enlarge the place of your tent, and let them stretch out the curtains of your dwellings; do not spare; lengthen your cords, and strengthen your stakes. [3] For you shall expand to the right and to the left, and your descendants will inherit the nations, and make the desolate cities inhabited. [4] Do not fear, for you will not be ashamed; neither be disgraced, for you will not be put to shame; for you will forget the shame of your youth, and will not remember the reproach of your widowhood anymore."

Isaiah’s glorious prophecy continues. The very next verse explains that her expansion is due God’s kingship over ALL the earth: "For your Maker is your husband, the LORD of hosts is His name; and your Redeemer is the Holy One of Israel; He is called the God of the whole earth" (Isa. 54:5). The God of the whole earth cannot be confined to one geographical city. Nor may his blessings!

Consequently, many Old Testament promises of blessing upon Israel/Jerusalem include the nations of the world. In fact, the very first promise directly related to Israel, the Abrahamic Covenant, does so: "I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you ALL THE FAMILIES OF THE EARTH shall be blessed" (Gen. 12:2-3). See the following samples also: Gen. 22:18; Psa. 22:27; 86:9; Isa. 5:26; 19:18-24; 45:22; 49:6; 60:1-3; Jer. 16:19; Mic. 4:2; Zech. 8:22-23 Mal. 1:11

Thus, with prophetic irony the image expressing Israel’s hope narrows from the land to a much smaller city. Consequently, this city requires an enlargement for the full blessings of God. After all, he is the king of the whole earth and graciously includes the gentiles in his blessings. The nations of the whole earth will be gathered into this "enlarged" city of Jerusalem! By way of example, note the following:

Psalm 102:21-22: "To declare the name of the LORD in ZION, and His praise in JERUSALEM, WHEN THE PEOPLES ARE GATHERED TOGETHER, and the kingdoms, to serve the LORD."

Jeremiah 3:17: "At that time JERUSALEM shall be called The Throne of the LORD, and ALL THE NATIONS SHALL BE GATHERED TO IT, to the name of the LORD, to Jerusalem."

Micah 4:2 "MANY NATIONS shall come and say, Come, and LET US GO UP TO THE MOUNTAIN OF THE LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths. For out of Zion the law shall go forth, and the word of the LORD from Jerusalem."

Zech. 8:22: "Yes, many peoples and strong NATIONS SHALL COME to seek the LORD of hosts in JERUSALEM, and to pray before the LORD."

Indeed, the new covenant itself, though expressly directed to "the house of Israel and the house of Judah" (Jer. 31:31) is applied by Christ and the apostles to all who believe so as to include people from all nations. We see the new covenant presented in the Lord’s Supper to all who believe: Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8, 13; 9:15; 12:24. Therefore, Jerusalem’s dimensions are prophetically enlarged because she will be swelled by an influx from all nations.

THE GEO-POLITICAL PROMISE ILLUSTRATED

We can see the legitimacy of this type/anti-type methodology a little more easily by paralleling it with a more familiar and obvious Old Testament prophetic image. Several Old Testament prophecies speak of David arising to rule God’s people. Most evangelical commentators (even dispensationalists) agree that this imagery actually portrays Christ, David’s greater son. Those passages include:

Jeremiah 30:9: "But they shall serve the LORD their God, and DAVID their king, whom I will raise up for them."

Ezekiel 34:23-24: "I will establish one shepherd over them, and he shall feed them--My servant David. He shall feed them and be their shepherd. And I, the LORD, will be their God, and My servant DAVID a prince among them; I, the LORD, have spoken."

Ezekiel 37:24-25:"DAVID My servant shall be king over them, and they shall all have one shepherd; they shall also walk in My judgments and observe My statutes, and do them. [25] Then they shall dwell in the land that I have given to Jacob My servant, where your fathers dwelt; and they shall dwell there, they, their children, and their children’s children, forever; and My servant DAVID shall be their prince forever."

Hosea 3:5: "Afterward the children of Israel shall return and seek the LORD their God and DAVID their king. They shall fear the LORD and His goodness in the latter days."

Prophetic typological imagery commonly employs well-known Old Testament entities to portray greater New Testament realities. Just as David stands for Christ (who is so much greater!), so Jerusalem, the city of God, stands for a larger reality: a sanctified world overflowing with a godly civilization. God’s promises are universalized, breaking the Old Testament constrictions. (Remember, this does not leave Israel out. In postmillennialism the promise of redemption will, in fact, overwhelm the Jewish people -- who are presently in rebellion against God -- wherever they are: in Israel or New York City.)

This is why the New Testament re-orients various Old Testament land-based promises to suit a world-wide expansion. For instance:

The Abrahamic promise of inheritance in the land becomes an inheriting of the world: "For the promise that he would be the heir of the WORLD was not to Abraham or to his seed through the law, but through the righteousness of faith" (Rom. 4:13).

The fourth commandment promises God’s blessing "in the land" (Deut. 5:16). But Paul expands it to the whole earth: "Honor your father and mother," which is the first commandment with promise: that it may be well with you and you may live long on the EARTH" (Eph. 6:2-3). (See John Calvin’s exposition of this passage.)

David’s promise that "the meek shall inherit the land, and delight themselves in abundant prosperity" (Psa. 37:11 NRSV), becomes for Jesus a world blessing: "Blessed are the meek, for they shall inherit the EARTH" (Matt. 5:5).

Therefore, Jerusalem transform’s into a glorious, expanded, multi-national, trans-cultural entity, wherein neither Jew nor Greek are distinguished.

Furthermore, the promise to Jerusalem in the Old Testament is of a renewed character: "For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy" (Isa. 65:17-18).

The major passage portraying the redemptive transformation wrought in Jerusalem is Isaiah 65:17-25. In that glorious scene we have a sweeping picture of the full extent of the coming gospel economy, a reality established by Christ at His first coming. This is a redemptive economy, a godly civilization that will gradually so transform the world ethically and spiritually that it is here portrayed as a "new heavens and a new earth" and a new "Jerusalem as a rejoicing" (Isa. 65:17-18).

This magnificent conception involves both a re-created "Jerusalem" and "people" (Isa. 65:18-19). Interestingly, in Galatians 6 Paul speaks of the new creation in the context of a transformed "Israel of God" existing in his own day (not in some future earthly millennium): "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation. And as many as walk according to this rule, peace and mercy be upon them, even upon the Israel of God" (Gal. 6:15-16; cf. Rom. 2:28-29).

In this same epistle Paul urges a commitment to the presently existing "Jerusalem above" (cp. the heavenly Jerusalem, the church of Jesus Christ, Heb. 12:22) rather than to the cast out Jerusalem that now is (the historical capital city of Israel, soon to be destroyed, Gal. 4:25-26).

This heavenly Jerusalem is the bride of Christ that comes down from God to replace the earthly Jerusalem (Rev. 21:2-5). This transformation begins in the FIRST CENTURY: it is to "shortly come to pass" because the "time is near." Immediately after the revelation of the new Jerusalem (Rev. 21-22), John writes: "Then he said to me, These words are faithful and true. And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place" (Rev. 22:6). "And he said to me, "Do not seal the words of the prophecy of this book, for the time is at hand" (Rev. 22:10).

With the shaking and destruction of the old typical, localized Jerusalem in A.D. 70, the heavenly, re-created, anti-typical new Jerusalem replaces her. As the writer of Hebrews relates it: God’s "voice then [at Mt. Sinai] shook the earth; but now He has promised, saying, Yet once more I shake not only the earth, but also heaven. Now this, Yet once more, indicates the removal of those things that are being shaken, as of things that are made [i.e., the Levitical ritual system, Heb. 9:11, 24], that the things which cannot be shaken may remain. Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear" (Heb. 12:26-28).

Isaiah speaks of glorious elevated conditions in Jerusalem, conditions continuous with the present order. This is evident in that despite the ethical glory and influence of the new Jerusalem, birth, aging, death, time, sin, and curse are not totally eradicated: "No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed" (Isa. 65:20).

The covenantal language in Isaiah’s reference to the new Jerusalem shows that national exile and disinheritance caused by rebellion will be a thing of the past -- just as Jeremiah’s new covenant promises. Instead, covenantal inheritance will prevail: "They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree, so shall be the days of My people, and My elect shall long enjoy the work of their hands" (Isa. 65:21-22). This reverses covenantal curse language (which Isaiah spoke so much about): "You shall betroth a wife, but another man shall lie with her; you shall build a house, but you shall not dwell in it; you shall plant a vineyard, but shall not gather its grapes" (Deut. 28:30; cf. Zeph. 1:13; Mic. 6:15).

This all begins in the renewal of creation and covenant effected by Christ in the first century. The glorious blessings for Jerusalem -- the city alluded to in the Jeremiah’s famous new covenant passage -- are growing in seed form since the times of Christ.

The Progressive Dispensational system is unnecessary in light of both Old Testament and New Testament biblical theology. It is not only unnecessary, but contrary to the true progress of New Testament theology. Progressive Dispensationalism’s "progressive" nature is a remarkable and welcome development within dispensational theology, but it does not go far enough.

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