Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required.
To get the free app, enter your mobile phone number.
Other Sellers on Amazon
+ Free Shipping
+ Free Shipping
+ Free Shipping
The Israel of God: Yesterday, Today, and Tomorrow Paperback – May 1, 2000
Frequently bought together
Customers who bought this item also bought
"Dr. Robertson addresses this topic in a fashion that is not only both incisive and engaging but also thoroughly convincing." --Richard B. Gaffin
"His masterful exegesis of Hebrews 7 and Romans 11 alone are worth the price of this book." --Tremper Longman III
"Robertson provides a fresh and brilliant insight into the content of Gods promises of redemption to Old Testament Israel." --R.C. Sproul, Ligonier Ministries
From the Publisher
Robertson offers a fascinating look at the questions: Who is the Israel of God today? and What is their relationship to the Promised Land, and to Israels worship, lifestyle, and future?
Browse award-winning titles. See more
If you are a seller for this product, would you like to suggest updates through seller support?
Top Customer Reviews
'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
Professor Robertson 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 deployment in the Psalms and prophets, and finally the new covenant reality. He 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.
Robertson next 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.
"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
Robertson finds that nowhere is it meant or intended that the 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 graciously 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.
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.
Robertson is among the best and clearest on covenant theology. I've appreciated this book most of all his recent works.
Most Recent Customer Reviews
He is one of the best writers ever.