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The Israel of God: Yesterday, Today, and Tomorrow

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If you're already convinced about modern Israel's future and aren't willing to rethink your position, don't read this book. Robertson presents cogent arguments that will challenge commonly accepted "truths" about Israel. After thoroughly looking at Israel as the land, the people, their worship, their lifestyle, and as part of the kingdom of God, his final chapter consists of 12 propositions based on his meticulously presented research. For example, Proposition #2 reads: "The modern Jewish state is not part of the messianic kingdom of Jesus Christ" (p.194). Proposition #3 says, "It cannot be established from Scripture that the birth of the modern state of Israel is a prophetic precursor to the mass conversion of Jewish people" (p.194). This is a hotly argued topic among evangelicals, and Robertson makes a strong case for his views. The book is worth reading if only for his examination of Romans 11.

A process that takes as many forms as this is difficult to define or summarize, yet an attempt must be made. Some believers condemn and then dismiss these attempts as 'spiritualizing Israel', without giving its credence any further thought. O Palmer Robertson accepts the challenge of a complicated component of Christian theology, imposing and formidable in offering enduring problem-solving to recurring questions that have plagued so many (they don't make it easy, do they?).

'As many as walk according to this rule, peace on them and mercy, even on the Israel of God.' Gal 6:16
'The word 'rule' denotes the regular and habitual course which all godly ministers of the gospel ought to pursue.' John Calvin Commentary on Galatians 6:16
'Contrary to so much modern thought, it is not those who distinguish between Jews and Gentiles who are blessed by God. Instead, those who maintain this distinction are the very ones who have been denied God's blessing.' p 46

Robertson produces exegesis that is thoroughly christocentric, signifying a remarkable passion for what drives Reformed christology. It is also significantly soteriological if one considers that the Jews are considered to be God's chosen people in the world. But the calling cards of Land, Seed and Blessing are not restricted to ethnic Israel alone, as Professor Robertson will show. 'So that in Christ Jesus the blessing of Abraham might come upon the Gentiles.' Gal 3:14

He initiates the essential theological elements, beginning with 'Its Land'. The change in land perspective develops along the historical-redemptive narrative: first, under the Abrahamic covenant, then its mythical deployment in the Psalms and prophets, and finally the new covenant reality. Robertson concludes a first chapter full with theological implication with a fact often overlooked or ignored: 'By claiming the old covenant forms of the promise of the land, the Jews of today may be forfeiting its greater new covenant fulfillment.' p 20 There are many guilty of deliberate obfuscation.

The blend of christology-soteriology delivers faithful exegesis not only of the highest saving order, but also is intended as a corrective for assumptions of the lowest racial order. Robertson identifies the special object that God has set His affection upon: the elect, 'Its People'. Claims of anti-semitism are promoted as arising from within covenant theology especially, but these charges are loaded, Robertson assures us. 'There is no second-rate citizenship in the kingdom of God. Whatever the promises of God's redemptive grace may include, they are shared equally by Jewish and gentile believers.' p 38 In the present church age, the apostle Paul emphatically writes, redeemed Jew and gentile are grafted into one body. 'This new body of people constitutes the Israel of God.' p 44 An attractive feature is Robertson's use of historical commentaries representative of earlier debates.

In chapter 3, 'Its Worship', Robertson builds on the concept that 'in the new covenant context, the place of worship is irrelevant', based on Jesus' own injunction in John 4:21. By following the writer of Hebrews through chapters 4-6, Robertson develops 'this precious doctrine' to its climax in chapter 7, culminating in the eternal appointment of the messianic high priest, Jesus Christ. Robertson's appeal to evangelism succeeds altogether by showing a relationship between the writer of the epistle's straightforward plea to the uncertain Christian Hebrews of the 1st century, and his own for modern Jews, to center their worship on the Savior.

The 4th element characteristic of the Israel of God, 'Its Lifestyle', casts the new covenant church in the wilderness experience of Israel in its formation en route to the promised land. Amplified in the NT, the covenant community is established in the wilderness to embark on the dominant motif of testing. P 89, 'The Christian life must be understood as an interim existence between exodus and conquest', injects the writer of Hebrews and Palmer Robertson. The Christian's 'sabbath-rest' is conceived of as exclusively in the future, begetting eschatological implications.

Robertson additionally employs two most helpful chapters on Israel, the first 'The Israel Of God and The Coming Of The Kingdom' as a corrective to the weak exegesis that heads up dispensationalism. A theological idea whose time has come is dealt with: 'He is not, as some suppose, replacing Israel with the church.' p 119 'So the kingdom of God comes through the person of the Messiah.' p 114 Robertson is an authority on kingdom dimensions and dynamic, and compelling exegesis instills belief in this Christ-centred kingdom.

The second helpful chapter, 'The Israel Of God In Romans 11', examines the debate surrounding the meaning of Paul's intent. Robertson favors the view that God's providential dealings prove that He has not cast off Israel, but does not draw hasty conclusions without having weighed up the internal evidence of Scripture. 'So also, even at the present time there is a remnant according to the election of grace.' Rom 11:5 But is there a future national salvation awaiting the Jews? Based on his exegesis of this passage, Robertson concludes that 'According to vs 30, for both gentiles and Jews, the full cycle of movement from a state of disobedience to a state of mercy occurs in the present (gospel) age.' p 173 In so doing, Robertson fends off the wrong perception 'that Israel's period of rejection coincides with the present gospel age, while their acceptance is reserved for a subsequent era.' p 174 Instead, Robertson contends that the remnant-principle was, is and always will be true throughout redemptive history, paralleling their experience of ingrafting to that of the gentiles. On the order of national repentance it is exegetically unsustainable, and does not cohere with the pattern of election set throughout redemptive history.

'hardening in part has happened to Israel...until the full number...and so all Israel shall be saved.' Rom 11:25-26

'Paul does not say 'And then all Israel will be saved', but 'And so all Israel will be saved.' The sentence is thus simply a summary of the preceding argument.' Stuart Olyott, Romans p 105

Especially here Professor Robertson displays an even-handed portrayal of the eminent scholars. He finds, however, that nowhere is it meant or intended that a hardening be seen as temporal, and no scriptural support for this idea can be given by those who teach that. The word 'until' he correctly proceeds to explain as 'without stressing the reversal of prevailing circumstances afterwards.' Scripture being allowed to be its own interpreter, Robertson discovers that 'Paul uses the terminology of hardening earlier in the chapter. He asserts that the elect in Israel obtained salvation, but that the rest were hardened (vs 7). The apostle underscores divine sovereignty in this hardening. Those who are not chosen are hardened by God.' p 177 As a hardening has happened to a part of Israel, so God's blessing of salvation continues to a part of Israel. Robertson amasses an exegetical point when he uncovers the progression in Paul's thought in that he, under divine inspiration, says that hardness has happened to part of Israel until the fullness of gentiles has come in (Rom 11:25), and in this manner all Israel will be saved (Rom 11:26) - now understood to be the church. Whatever analogies exist between OT Israel and the NT church is authorized by the terminology the NT establishes.

The discussion of Israel's future must not be allowed to eclipse Robertson's altogether adequate thesis that the elect are chosen by grace in the new covenant, that Jew and gentile alike are the Israel of God and body of Christ, and that they both shall experience the horn of salvation through one gospel. Robertson's full field investigation leaves others standing in the shade.

Very, very precise, careful exegesis. His discussion of the theme of the "Land" is the best and clearest I've ever read, and by itself is worth the price of the book.

Robertson is among the best and clearest on covenant theology. I've appreciated this book most of all his recent works.

Like most any American evangelical, how the Bible views the modern state of Israel is a topic that interests me. I've grown in my understanding of this issue, even as I've evaluated competing theological systems such as dispensationalism and covenant theology. For me, the Bible is most important, as I don't feel compelled to be loyal to any particular theological system.

Perhaps that is why O. Palmer Robertson's writings have been so helpful to me. I greatly appreciated his Biblical treatment of the various covenants of Scripture in The Christ of the Covenants (see my review). In The Israel of God: Yesterday, Today and Tomorrow, Robertson far exceeded my expectations.

Robertson doesn't have to convince anyone that interpretations concerning the Bible's view of Israel are varied and extremely influential. In his book, though, he manages to bring the focus to where it should be: on what Scripture actually says concerning the topic.

And this is where he excels. He doesn't settle for a few proof texts. Rather he carefully traces out a Biblical theology of the land, the people Israel, their worship and lifestyle, and the Kingdom as it relates to Israel. He offers a careful exposition of Galatians 6:16, Hebrews 7, and Romans 11. All the while, he examines Scripture's entire testimony on these subjects letting all of Scripture weigh in on this issue.

The book shows how the essence of the land promise was spiritual fellowship with God. This is enjoyed by the church today (Matt. 5:5, Rom. 4:13, Eph. 6:3). It argues that the worship and lifestyle of Israel is radically altered with Christ's provision of a better covenant (Heb. 7). It goes on to examine how Scripture defines the people of Israel, and it details how Gentile believers in the church are Abraham's children and heirs, true Jews, yes, even the Israel of God (Gal. 3:26-29, 6:16; Rom. 2:28-29, 4:11-12; Eph. 2:14, 19).

One may well disagree with Robertson's conclusions. But anyone who cares about Scripture will appreciate his emphasis on letting Scripture speak for itself. I would hope those differing with Robertson would at least give his Biblical presentation fair consideration. His exposition of Romans 11 in particular has the potential of changing the mind of many on this subject. Not because it is novel, but because he shows how clearly the chapter as a whole argues for a present-day focus in Paul's concern.

I won't explain all of Robertson's arguments for you. I encourage you to pick up a copy of the book yourself. Its a fairly quick read (196 pages), which will definitely keep your interest. I'm sure you'll be glad you gave this book a hearing.

Palmer Robertson is a master biblical theologian. He has a great eye both for the forest and the trees of the Bible; he can see the big picture as well as how all the details play their own vital role. As he traces different themes through the Old and New Testaments, he is faithful to each text in its historical context but can also see how OT themes anticipate NT ones, how the NT answers the questions of the OT. Simply put, the book is masterfully argued, and it is compelling in its entirety. I came in expecting to agree with his thesis, but understand my own position better after reading the book.

Robertson may be shouting into a tornado on this issue, but he needs to be heard. His voice brings sober and responsible handling of Scripture to a hotly-debated topic, and he demonstrates its serious implications for our doctrine and practice. Read this book with Bible in hand, and you will be more grateful that Jesus is the high priest of a better covenant.

The ongoing political struggles in the land of Israel continue to be cause of great concern for world leaders and a never-ending source of material for modern prophecy "experts." The "prophecy by current event" genre of literature creates a great deal of excitement, sells a lot of books and now even creates movie screenplays. Fortunately a more safe and sane approach to prophetic matters still is to be found where the Scriptures are examined carefully and thoroughly.

One such book is this effort from the longtime professor of Old Testament at Knox Seminary. Robertson has examined the concept of "The Israel of God" from five directions: Land, People, Worship, Lifestyle, the Coming of the Kingdom and a detailed examination of Romans 11. He concludes with a series of 12 propositions that summarize the key points of his thesis. He affirms the standard amillennial viewpoint that, "the promised messianic kingdom of Jesus Christ has come" (195).

In keeping with the amillennial perspective Robertson takes the view that the Land of Israel. He makes a strong presentation that any theological viewpoint that sees a restoration of Israel to the land or Christ reigning in an earthly kingdom is a "retrogression" (31) and views those of us who believe and teach that viewpoint as becoming a "primary tool in misdirecting their [Jewish people's] faith and expectation" (ibid). He affirms that the "in the realm of new covenant fulfillments, the land has expanded to encompass the whole world" (ibid). In doing this Robertson seems to have abandoned his previously published view that the land promises to Israel were previously fulfilled in the reign of Solomon (Understanding the Land of the Bible [Phillipsburg, New Jersey: Presbyterian and Reformed, 1996], 9, 19). Interesting as well, is that he never deals with the key New Covenant passage, Jeremiah 31 in relation to either God's affirmation of the perpetuity of Israel (35-37) or the geographic expansion of Jerusalem (38-40). In relation to the land issue, while Robertson notes several works, he fails to interact with the important work by Robert L. Wilkin, The Land Called Holy: Palestine in Christian History and Thought (New Haven: Yale University Press, 1992) or Israel: The Land and the People, edited by H. Wayne House (Grand Rapids: Kregel Publications, 1998); both of which would challenge his thesis at several levels.

In dealing with the subject of the People, Robertson presents a detailed explanation of Galatians 6:16 and all of the possible interpretations. While we would disagree with his conclusion (that Jews and Gentiles combined constitute the Israel of God), even if his interpretation were correct it seems that he is attempting to pack far too much theological freight into an admittedly difficult and somewhat obscure phrase.

The final two chapters (the Coming Kingdom and Romans 11) are a natural continuation of the author's amillennial presentation. He postulates that since "Israel" is rarely mentioned in the Book of Revelation that he states, "Nowhere in this book are the Jewish people described as having a distinctive part in this kingdom" (165). However, in the totality of Scripture passages abound that discuss the distinct role of Israel in the future kingdom (Is. 61:6 et al). In dealing with Romans 11, Robertson asserts that, "nothing in this chapter says anything about the restoration of an earthly Davidic kingdom, or of a return to the land of the Bible, or of a restoration of a national state of Israel" (191). While that may be true, the chapter does say, "the gifts and the calling of God are irrevocable" (Romans 11:29). Romans 11 makes it clear that God is not through with Israel as a people and yet in the future the totality of all the promises made to national and physical Israel will be fulfilled in a national and physical manner.

Despite the clear disagreements we would have with the conclusions of this work, it remains a worthy addition to the library of those who are studying this important theological subject. It will certainly become a standard text for those affirming Covenant Theology and an amillennial approach to Biblical eschatology that cannot be ignored by those who affirm dispensational hermeneutics and premillennialism.

The Christian Church is indeed the true Israel of God. It's what the bible is all about. O. Palmer Robertson is correct on all counts.

The word "Israel" was first used when God changed Jacob's name to "Israel", meaning "a man conquered, or who strives with God".
That is why a true "Israelite" is someone who comes to God by FAITH in HIS promises and through JESUS CHRIST. Not someone who is merely of the physical Descent, or bloodlines. This is what God ALWAYS meant by "Israelite", even in the Old Testament.

It is not 'Replacement Theology' as so many uniformed people love to call it-----it is actually 'Continuance Theology'.

I'm glad that O. Palmer Robertson wrote this book, and I cheer on anyone else who attempts to educate Christians with these truths.

It's high time Christians stood up and faced down the foolish liberal theology of Dispensationalism. Yes, LIBERAL. This ridiculous theology (Dispensationalism) only came into being as recently as the early 1800's. It is NOT fundamental, nor is it conservative. It is the complete opposite, and the so-called 'Evangelical Christians' of today need to realize this. Hopefully Mr. Robertson with this book has made some headway in this regard.
I rate this 5 stars.....10 if it were possible.

(I rated it 5 stars but the page didn't load properly and somehow it was changed to 2 stars, which is not the rating I gave it, so ignore the 2 star rating if they haven't fixed it)

Robertson does a great job of going through OT prophesies related to land, God's people, the coming Kingdom and other topics and shows how Christ and his church fulfill those prophesies today. This book is the resource I most turn to when I hear talk that the nation of Israel, end times, and American foreign policy.

If you're looking for a defense of the perspective that the church is the Israel of God today then this book is for you.

After reading The Christ of the Covenants, I found this book very easy to read and follow. It flowed much better. Also, I thought he dealt with the issue in a very well laid out manner. The exegetical arguments are very good. Well done for showing the continuity from OT to NT. I definitely will cite this work for best representing the steady salvation of Jews over time in Romans 11, verses those who believe in a future mass conversion. I highly recommend this work to anyone interested in the topic of Israel, Dispensationalism and Pre-millennialism.

Israel according to a study of biblical theology by a biblical theologian. Done with sanity and a very careful handling of scripture. A bit of work to get through, but it is a must if one is to be well rounded in the study of Israel and the bible. This may be just about the best and most scripturally accurate and careful work on the subject I have read.