Thanks, Ward. :)
You know, regarding "the cosmological interpretation by so-called
preterists" of Genesis creation, I recently heard a self-described
preterist posit a future/physical interpretation of Isaiah 65 at a
preterist conference. It would not be an overstatement, in my opinion,
to say that the view he presented there represents a departure from full
preterism. When I first wrote this article last year, it never occured
to me that anyone calling themselves a "preterist" could read the
prophecies in Isaiah 65 as describing physical things (physical health,
longevity of physical life, etc), because to do so would imply that we
were still under the curse pronounced in Genesis 3, and our redemption
was not yet accomplished. And so I naively wrote, "Isaiah 65, which
preterists know has been fulfilled... " But what occured to me as I sat
in that conference listening to a physical/future view of Isaiah
65
taught by a "preterist," was that it was his cosmological reading of
Genesis creation which forced him to that position.
Just more confirmation, from my point of view, that a
literal/cosmologica l reading of Genesis creation is not compatible with
convenant eschatology. These two views are at least consistent, although
only the second is hermeneutically sound:
1.global beginning/global end
2. covenantal beginning/covenanta l end
This view is not consistent, and therefore not hermeneutically sound:
3. global beginning/covenanta l end
Tami
-- In
newcreationministri es@yahoogroups. com, Ward Fenley
<wardfenley@ ...> wrote:
>
> Thanks, Tami. It is a great summary of so many issues plaguing the
preterist world. And it effectively, lovingly, and painfully refutes the
cosmological
interpretations of Genesis by so-called preterists. Thanks
for stopping their mouths with a gracious style. I would love to see a
refutation of your article, but I doubt anyone will try.
>
> Now, I only have one problem with your article:
>
> You didn't exposit the rest of the verses. ;)
>
> Ward
>
> --- On Sat, 11/29/08, Tami tdjelinek@.. . wrote:
>
> From: Tami tdjelinek@.. .
> Subject: [newcreationministr ies] Joy to the World!
> To:
newcreationministri es@yahoogroups. com> Date: Saturday, November 29, 2008, 7:52 AM
>
>
>
>
>
>
>
> (I posted this here last year, but once again, "tis the season!")
>
>
>
> Joy to the World
> (Isaac Watts 1719)
>
>
>
>
>
>
>
>
I have been contemplating this familiar Christmas hymn from the
fulfilled perspective. Many preterists are ready to point out that
futurists, who effectually deny the present reign of Christ by their
eschatology, are contradicting themselves when they sing these words.
However, some of these same preterists are inconsistent themselves in
how they view some of the references in this hymn. This will become
increasingly apparent as we look at the prophetic passages to which the
following words make allusion, and appreciate them in their grammatical,
historical contexts. Regardless of what the hymn's author intended or
understood regarding the fulfillment of these prophecies; "Joy to the
World!" can have a new significance for us, who see that the Kingdom has
truly come, and Christ is truly reigning now.
>
>
>
> Joy to the world, the Lord is come!
> Let earth receive her king;
>
>
Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter
of Jerusalem: behold, thy King cometh unto thee: he is just, and having
salvation; lowly, and riding upon an ass, and upon a colt the foal of an
ass.
>
> Matthew's gospel confirms that this prophecy was fulfilled when Jesus
road into Jerusalem on a colt just days before his crucifixion. I, like
many of you, was taught in Sunday School that while this "triumphal
entry" did indeed announce Christ as King, "the earth" at that time did
not "receive her king." They crucified Him instead. And this meant that
the establishment of His Kingdom on earth had to be postponed, and has
remained postponed for two-thousand years and counting. But look at the
context of Zechariah's prophecy:
>
> Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter
of Jerusalem: behold, thy King cometh unto thee: he is just, and
having
salvation; lowly, and riding upon an ass, and upon a colt the foal of an
ass. 10 And I will cut off the chariot from Ephraim, and the horse from
Jerusalem, and the battle bow shall be cut off: and he shall speak peace
unto the heathen: and his dominion shall be from sea even to sea, and
from the river even to the ends of the earth. 11 As for thee also, by
the blood of thy covenant I have sent forth thy prisoners out of the pit
wherein is no water.
>
> Notice first that the King comes bringing salvation. And now notice
that He also brings peace: peace between Israel and heathen nations. We
recognize this peace as fulfilled by the gospel:
>
> Ephesians 2:14 For he is our peace, who hath made both one, and hath
broken down the middle wall of partition between us; 15 Having abolished
in his flesh the enmity, even the law of commandments contained in
ordinances; for to make in himself of
twain one new man, so making
peace; 16 And that he might reconcile both unto God in one body by the
cross, having slain the enmity thereby: 17 And came and preached peace
to you which were afar off, and to them that were nigh. 18 For through
him we both have access by one Spirit unto the Father. 19 Now therefore
ye are no more strangers and foreigners, but fellowcitizens with the
saints, and of the household of God;
>
> Notice furthermore that it is "the blood of thy covenant" (thy
covenant = Israel's covenant, which is Jesus Christ according to Isaiah
49:8; therefore, "the blood of thy covenant" = the blood of Jesus
Christ) which accomplishes salvation and peace on earth; and
furthermore, the freeing of Israel's prisoners from "the pit wherein is
no water." No water = no life. It is by Christ's blood that Israel
received her hope: the resurrection of the dead, which of course
occurred at the end of the
age. So, contrary to the common futurist
teaching that the crucifixion of Christ postponed His Kingdom, it was
His shed blood which was necessary to bring it to fruition. And
Zechariah's prophecy places all of these elements--salvation , peace,
and resurrection- -in this same historical context.
>
>
>
>
> Let every heart prepare Him room,
>
> Many of us may appreciate this image from gospel presentations of our
childhood. As the story is often told, Jesus is knocking at our heart's
door, as He does for everyone in the world, and each one of us simply
needs to open the door and let Him in. I am also reminded of a little
devotional book I read as a teenager entitled "My Heart, Christ's Home."
It was a little parable about a man who over a period of time invited
Jesus, already his savior, into different "rooms" of his life, until
finally all the doors, even those to the "hidden
closets," were open and
every space of the "house" was surrendered and became the dwelling place
of Christ. The stand-out problem of this parable was that the habitation
by God of this man's life was brought about by the will of the man,
rather than by the power of God. When we hear the words, "let every
heart prepare Him room," we should be reminded that it is Christ who has
prepared all of the rooms, or dwelling places,
> in His Father's house, and made them fit for His habitation. Jesus
said to His disciples before His crucifixion:
>
> John 14:2 In my Father's house are many mansions (mone: dwellings, or
abodes) if it were not so, I would have told you. I go to prepare a
place for you. 3 And if I go and prepare a place for you, I will come
again, and receive you unto myself; that where I am, there ye may be
also.
>
> Now we are the many mone in the Father's house, built together into
a
holy temple:
>
> Ephesians 2:20…built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone; 21 In whom
all the building fitly framed together groweth unto an holy temple in
the Lord: 22 In whom ye also are builded together for an habitation of
God through the Spirit.
>
> Revelation 21:3 And I heard a great voice out of heaven saying,
Behold, the tabernacle of God is with men, and he will dwell with them,
and they shall be his people, and God himself shall be with them, and be
their God.
>
>
>
> And heaven and nature sing,
> And heaven and nature sing,
> And heaven, and heaven, and nature sing.
>
> Isaiah 44:23 Sing, O ye heavens; for the LORD hath done it: shout, ye
lower parts of the earth: break forth into singing, ye mountains, O
forest, and every tree therein: for the LORD hath redeemed Jacob,
and
glorified himself in Israel.
> Isaiah 49:13 Sing, O heavens; and be joyful, O earth; and break forth
into singing, O mountains: for the LORD hath comforted his people, and
will have mercy upon his afflicted.
>
>
> Regardless of what Isaac Watts meant by "heaven and nature" singing
(perhaps he was making reference to angelic heavenly hosts pictured by
artists' renderings of the nativity, and anthropomorphically portraying
inanimate objects of nature breaking forth into song); when the Bible
speaks of "the heavens" singing and rejoicing, it is always in reference
to God's people praising Him for His salvation. Now when I sing this
familiar refrain, I am reminded of the visions of Isaiah, who understood
that to be redeemed and comforted by the Lord was to be in heaven; and
also of the psalms of David, who wrote, "the heavens declare the glory
of God, and the firmament sheweth his handywork,"
and who understood
that all of God's creation is with purpose to turn the minds of His
people to the glory of His New Creation.
>
>
>
> Joy to the world, the Savior reigns!
> Let men their songs employ;
> While fields and floods, rocks, hills and plains
> Repeat the sounding joy,
> Repeat the sounding joy,
> Repeat, repeat, the sounding joy.
>
> Here again, Watts seems to be employing anthropomorphism when he
speaks of things like fields, rocks, and hills repeating the "sounding
joy." Of course we should be reminded of what some of these things
symbolize in Scripture. For example, in the fields of God's Kingdom, we,
His people, are trees of righteousness:
>
> Isaiah 55:12 For ye shall go out with joy, and be led forth with
peace: the mountains and the hills shall break forth before you into
singing, and all the trees of the field shall clap their
hands.
> Isaiah 61:3 To appoint unto them that mourn in Zion, to give unto them
beauty for ashes, the oil of joy for mourning, the garment of praise for
the spirit of heaviness; that they might be called trees of
righteousness, the planting of the LORD, that he might be glorified.
>
> Today, we offer songs of praise and thanksgiving to a victorious,
reigning Savior. We experience the joy of forgiveness because we know
that our redemption is completely fulfilled.
>
> I am also reminded of this prophecy, fulfilled by the righteous
judgment of the gospel:
>
> Isaiah 40:3 Prepare ye the way of the LORD, make straight in the
desert a highway for our God. 4 Every valley shall be exalted, and every
mountain and hill shall be made low: and the crooked shall be made
straight, and the rough places plain: 5 And the glory of the LORD shall
be revealed, and all flesh shall see it together: for
the mouth of the
LORD hath spoken it.
>
> The haughty "mountains" of self-righteous, pharisaical Israel would be
brought low, while the humble "valleys" of her contrite ones would be
exalted. Thereby, hills and plains together "sounded the joy" of the
reigning Savior. And Luke declares that this was being fulfilled at the
time of Christ, beginning with the sign of John the Baptist, and that
"all flesh would see the salvation of God" in the judgment which was
about to occur. (Luke 3:4f)
>
>
>
> No more let sins and sorrows grow,
> Nor thorns infest the ground;
> He comes to make His blessings flow
> Far as the curse is found,
> Far as the curse is found,
> Far as, far as, the curse is found.
> It is here that we will notice the most profound inconsistency among
preterists. The song proclaims that where Christ's blessings flow, sin
and sorrow are no more.
Furthermore, as perplexing as this may seem to
some, the song truthfully and Biblically proclaims that where Christ's
blessings flow, thorns no longer infest the ground. It certainly seems
that Watts appreciates the common context of sins and sorrows and thorns
in the ground. He sees them both as part of the same curse. And there is
no denying that the curse referenced here is that which is recorded in
Genesis:
>
> Genesis 3:17 And unto Adam he said, Because thou hast hearkened unto
the voice of thy wife, and hast eaten of the tree, of which I commanded
thee, saying, Thou shalt not eat of it: cursed is the ground for thy
sake; in sorrow shalt thou eat of it all the days of thy life; 18 Thorns
also and thistles shall it bring forth to thee; and thou shalt eat the
herb of the field; 19 In the sweat of thy face shalt thou eat bread,
till thou return unto the ground; for out of it wast thou taken: for
dust
thou art, and unto dust shalt thou return.
>
> Most preterists will agree of course that the curse of the ground is a
covenantal reference to toiling in futility and sorrow under the law.
Sorrow is certainly understood as the guilt and shame old covenant
believers experienced as the result of their unforgiven sin. They longed
for the day when their tears would be wiped away, and their sins
forgiven:
>
> Isaiah 25:7 And he will destroy in this mountain the face of the
covering cast over all people, and the vail that is spread over all
nations. 8 He will swallow up death in victory; and the Lord GOD will
wipe away tears from off all faces; and the rebuke of his people shall
he take away from off all the earth: for the LORD hath spoken it.9 And
it shall be said in that day, Lo, this is our God; we have waited for
him, and he will save us: this is the LORD; we have waited for him, we
will be glad
and rejoice in his salvation.
>
> Furthermore, Isaiah describes the New Heavens and the New Earth, the
New Creation, or the Kingdom of Jesus Christ, in terms of reversing the
curse of the ground with this obvious reference to Genesis 3:
>
> Isaiah 65:21 And they shall build houses, and inhabit them; and they
shall plant vineyards, and eat the fruit of them. 22 They shall not
build, and another inhabit; they shall not plant, and another eat: for
as the days of a tree are the days of my people, and mine elect shall
long enjoy the work of their hands. 23 They shall not labour in vain,
nor bring forth for trouble; for they are the seed of the blessed of the
LORD, and their offspring with them.
>
> We understand that these physical elements metaphorically represent
the richness of the heavenly country we now inhabit, in which we are fed
lavishly by Jesus Christ. Futurists of course view these
things as
unfulfilled, because they view them as physical. Thorns still infest the
physical ground; therefore, the blessings of Christ must not be flowing
as the song proclaims. It doesn't stop them from singing the song of
course; it just prevents them from believing what they are singing.
>
> Where many preterists are inconsistent, is that while they will affirm
that the curse of the ground is a covenantal reference, they continue to
literalize other elements of the garden story. I have even heard
preterists say that the curse on Eve for "increased pain in childbirth"
is to be taken literally. But again, Isaiah 65, which preterists know
has been fulfilled, has that curse reversed ("nor bring forth in
trouble") and Christian women have not been relieved of labor pains. If
we are to be consistent, we must not arbitrarily switch back and forth
between a literal and a metaphorical reading of the garden story
in
Genesis. Some preterists may ask, what is the problem with reading it
literally? Well, aside from the fact that a literal reading creates
grammatical and contextual inconsistencies with the prophets; when
pushed to its logical end, a `physicalized' reading of a story which
tells of a spiritual redemption, will conclude with a
> `physicalized' , and therefore incomplete, redemption. It cannot be
overstated that to the degree the Kingdom of Christ is `physicalized' ,
its beauty and glory is diminished in our eyes, and if in our eyes, then
how much more in the eyes of the world?
>
> As believers in fulfilled redemption we truly have a message of "Joy
to the World." Only the joy of the forgiveness which is ours eternally
in Christ puts an end forever to the sorrow of guilt and shame.
>
>
>
> He rules the world with truth and grace,
>
> It certainly seems that Isaac Watts
understood what the nature of
Christ's rule of the world is, and what it is not. It makes me wonder
what I once thought about these words, in my formerly futurist mindset.
I am sure my perspective had to have contained to at least some degree a
deficient, diminished view of His rule. And yet the song proclaims,
without reservation or qualification, and seemingly without any
permission given to substitute a future tense, that He rules the world.
Presently, He rules. He rules the world with truth and grace.
>
> John 1:14 And the Word was made flesh, and dwelt among us, (and we
beheld his glory, the glory as of the only begotten of the Father,) full
of grace and truth.
> John 1:19 For the law was given by Moses, but grace and truth came by
Jesus Christ.
>
> Remember that the law was a "taskmaster" (ruler) to bring us to
Christ. John contrasts that law to Christ, who is our new law, or
new
covenant. The prophets foretold a law which would go out from Zion, and
that law is Christ:
>
> Isaiah 2:3 And many people shall go and say, Come ye, and let us go up
to the mountain of the LORD, to the house of the God of Jacob; and he
will teach us of his ways, and we will walk in his paths: for out of
Zion shall go forth the law, and the word of the LORD from Jerusalem.
>
>
>
> And makes the nations prove
> The glories of His righteousness,
>
> Revelation 19:11 And I saw heaven opened, and behold a white horse;
and he that sat upon him was called Faithful and True, and in
righteousness he doth judge and make war. 12 His eyes were as a flame of
fire, and on his head were many crowns; and he had a name written, that
no man knew, but he himself. 13 And he was clothed with a vesture dipped
in blood: and his name is called The Word of God. 14 And the armies
which
were in heaven followed him upon white horses, clothed in fine
linen, white and clean. 15 And out of his mouth goeth a sharp sword,
that with it he should smite the nations: and he shall rule them with a
rod of iron:
>
> The nations prove the glories of His righteousness as people from
every nation repent, believe and obey the gospel. Christ our Law, Christ
our Covenant, Christ the Word of God, rules the nations with a rod of
iron which is the gospel. To obey the gospel is to submit to the rule of
Christ:
>
> Psalm 110: Thy people shall be willing in the day of thy power, in the
beauties of holiness from the womb of the morning: thou hast the dew of
thy youth.
>
> Haggai 2:7 And I will shake all nations, and the desire of all nations
shall come: and I will fill this house with glory, saith the LORD of
hosts.
>
> I am struck by the power and authority suggested by the words:
He
"makes the nations prove." We only believe by the power of God, and in
fact Isaiah declares that it is only by Him that we would even mention
His name:
>
> Isaiah 26:13 O LORD our God, other lords beside thee have had dominion
over us: but by thee only will we make mention of thy name.
>
> What about those who don't believe, and whom God does not make
willing, or cause to mention His name? Do all people in every nation
prove the glories of His righteousness? Remember that He rules the world
in truth and grace by the gospel. The gospel judges every individual who
hears it, as it judges all nations. And again, that judgment is Christ
himself:
>
> Isaiah 51:4 Hearken unto me, my people; and give ear unto me, O my
nation: for a law shall proceed from me, and I will make my judgment to
rest for a light of the people. 5 My righteousness is near; my salvation
is gone forth, and mine
arms shall judge the people; the isles shall
wait upon me, and on mine arm shall they trust. 6 Lift up your eyes to
the heavens, and look upon the earth beneath: for the heavens shall
vanish away like smoke, and the earth shall wax old like a garment, and
they that dwell therein shall die in like manner: but my salvation shall
be for ever, and my righteousness shall not be abolished.
>
>
>
> And wonders of His love,
> And wonders of His love,
> And wonders, wonders, of His love.
>
> It is interesting to note that whenever the word wonders is used in
Scripture, it refers to miraculous external signs, from the signs and
wonders Moses performed before the Egyptians, to the signs and wonders
with which the apostles impressed the Gentiles in the book of Acts. So
the phrase "wonders of His love" doesn't appear in Scripture, and yet
Watts, in the final refrain of his hymn, seems to
be saying that His
love is the greatest of all wonders. It was His love, in fact, which
brought about His rule. Remember the allusion from verse one: "Behold
your King, riding upon a colt." To me there is no more wonderful
description of His love than this from Paul:
>
> Philippians 2:1 If there be therefore any consolation in Christ, if
any comfort of love, if any fellowship of the Spirit, if any bowels and
mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same
love, being of one accord, of one mind. 3 Let nothing be done through
strife or vainglory; but in lowliness of mind let each esteem other
better than themselves. 4 Look not every man on his own things, but
every man also on the things of others. 5 Let this mind be in you, which
was also in Christ Jesus: 6 Who, being in the form of God, thought it
not robbery to be equal with God: 7 But made himself of no reputation,
and took upon
him the form of a servant, and was made in the likeness of
men: 8 And being found in fashion as a man, he humbled himself, and
became obedient unto death, even the death of the cross. 9 Wherefore God
also hath highly exalted him, and given him a name which is above every
name: 10 That at the name of Jesus every knee should
> bow, of things in heaven, and things in earth, and things under the
earth; 11 And that every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father.
>
> May the wonders of His love bring joy to your world this holiday
season.
>
> Tami
>
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