According to the New Testament writers (in this case, Paul), the prophecies of Israel’s future restoration are not fulfilled in a reconstituted national Israel, which appears after Jesus returns—as dispensationalists claim. The ramifications for this upon one’s millennial view should now be obvious. If Jesus is the true Israel of God, and if the New Testament writers apply to Jesus those Old Testament prophecies referring to Israel as God’s son or servant, then what remains of the dispensationalist’s case that these prophecies remain yet to be fulfilled in a future millennium? These prophecies vanish in Jesus Christ, who has fulfilled them!

If we stand within the field of prophetic vision typical of Israel’s prophets after the exile, and we look to the future, what do we see? Israel’s prophets clearly anticipate a time when Israel will be restored to its former greatness. But will that restoration of Israel to its former glory mirror the former days of the Davidic monarchy—i.e. a restored national kingdom? Or does the prophetic vision of restoration point beyond a monarchy to the ultimate monarch, Jesus the Messiah, who is the descendant of David, YHWH’s servant, and the true Israel?
The prophetic vision given the prophets is remarkably comprehensive. The nation had been divided, and the people of both kingdoms (Israel and Judah) were taken into captivity or dispersed as exiles throughout the region. Judah was exiled to Babylon five centuries before the coming of Jesus. Since the magnificent temple of Solomon was destroyed by the armies of Nebuchadnezzar and the Levitical priesthood was in disarray, any prophetic expectation related to Israel’s future would naturally speak of a reversal of fortune and the undoing of terrible calamity which had come upon the nation. The restoration to come in the messianic age therefore includes not only the fate of the nation, but also the land of Canaan, the city of Jerusalem, a rebuilt temple in Jerusalem (the so-called “second temple”), as well as the long anticipated heir to David’s throne—the coming Messiah.
Yet, once Israel’s Messiah had come, and the messianic age was a reality, how do the writers of the New Testament understand these Old Testament prophecies associated with Israel’s future restoration? With a Spirit-given sense of apostolic hindsight, Peter says . . .

Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.” (1 Peter 1:10-12).

According to Peter, Israel’s prophets predicted the coming of Jesus and tie the age of restoration to his person and work.
In Isaiah 41:8-9, the prophet spoke of a future restoration of Israel in the following terms. “But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, `You are my servant, I have chosen you and not cast you off.’” The same promise is reiterated in the next chapter of Isaiah (42:1-7), when the LORD declares of his coming servant, “I am the Lord; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations” (v. 6). Isaiah continues to speak of this servant in chapters 44 (vv. 1-2) and 45 (v. 4). Based upon these passages and how they are interpreted in the New Testament (more on that momentarily), we can say with a fair bit of certainty that Jesus Christ is the true Israel because Isaiah’s Servant Songs are fulfilled in him (i.e., Philippians 2:7).
Furthermore, looking ahead to the “latter days,” Israel’s prophets speak of Gentiles being identified with Israel (see Isaiah 19:24-25; 56:3, 6-8; 66:18-21; Zechariah 2:11). As the gospel goes out to all the earth (the Gentile nations), all Christians become members of Israel through union with Christ–the true Israel (Isaiah 44:1-5). Those who are of faith are children of Abraham (Galatians 3:7-9, 21). For Paul, every believer in Jesus, Jew or Gentile, is a member of the “Israel of God” (Galatians 6:16). In Philippians 3:2-3, Gentile Christians are said to be “the circumcision.” In Romans 9:25-26, the Gentiles are even called “my people.” This is a rather impressive list identifying Christ and his people with Israel.
Not everyone agrees with the preceding, however. Given their so-called “literal hermeneutic,” our dispensational friends are bound to interpret those passages concerning Israel’s future restoration, “literally.” Yet, they cannot make good on this assertion while refusing to acknowledge that the New Testament writers re-interpret these prophetic texts in light of the coming of Jesus Christ. Dispensationalists contend that the Old Testament tells us in advance, what the New Testament must mean.[1] Yet, the Apostle Paul does the very thing dispensationalists say cannot be done. In Galatians 4:24, Paul specifically tells his readers that in light of the coming of Christ, he must look at significant elements of the Old Testament drama of redemption allegorically (i.e., the Abraham story, and the giving of the law to Moses).
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As one Old Testament scholar has put it, “I like the New Testament, because it reminds me a lot of the Old Testament.” Indeed, the New Testament should remind us of the Old Testament, because every page of the New Testament (and often every paragraph) is filled with quotations, allusions, and echoes from the Old Testament.

Have you ever watched a new movie, where you started 10 minutes before the end?
Many years ago, when big hair was still in style, I was introduced to Back to the Future in this way. My friends were watching this movie and I joined them at point where Doc Brown crashed through garbage cans, warned Marty and his girlfriend about their future children, and drove to a place where “we don’t need roads.”
If you only know the last ten minutes of Back to the Future, however, you won’t understand the significance of the DeLorean, the date (November 5, 1955), the speed (88 miles per hour), or the electricity (1.21 Gigawatts) that makes time travel possible. Nor will you understand the flux capacitor and its cruciform power to rewrite history. All of these details are revealed over the course of the movie and only in watching the movie from beginning to end, can you make sense of its ending.
Something similar happens when we open our Bibles and behold the man hung upon a Roman cross. While many well-intentioned evangelists point to Christ’s cross as the center piece of our Christian faith and the way of our salvation, it is an event in history that only makes sense when you begin in the beginning. That Christ was buried in a garden tomb does more than give us an historical referent; it tells the significance of Christ’s death as the way of God’s new creation, because after all it was in a garden where Adam sinned and brought death to the world. Now, raised from a garden tomb, Jesus as the new Adam has introduced a new way of life.
In this vein, the biblical storyline is necessary for understanding why the Son of God had to die on a tree, be buried in a tomb, and raised to life on the third day. Indeed, even if we know that Christ did not stay dead—that he rose from the grave, walked the earth teaching his disciples for forty days, and ascended to heaven, where he now sits in glory—we cannot make sense of the cross. Or at least, our interest in Christ’s death and resurrection leads us to ask: But what does it mean?
Indeed, the way to understand Christ’s life, death, and resurrection is to place those events in the timeline of God’s redemptive history. That timeline begins in creation, proceeds through the fall of mankind into sin, and picks up countless promises of grace and types of salvation throughout the Old Testament. In fact, to be most precise, God’s plan for Christ’s cross did not begin in space and time; it began before God spoke light into the darkness (Gen. 1:3). As Peter says in his first sermon (Acts 2:23) and his first epistle (1 Peter 1:20), the cross of Christ was the centerpiece of God’s eternal plan for the salvation of his people.
In Scripture, therefore, the cross is the climactic work of God to redeem sinners and rescue the dying.
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The point of the indoctrination, though, isn’t only to create more “gender-nonconforming” students. It’s to break down family structures and parental authority. The goal isn’t simply to teach and encourage transgenderism in our schools. It’s to lay claim to the students themselves, over and against their parents and families, for purposes that go far beyond the promotion of gender identity. After all, you can’t very well reshape society according to your utopian vision if something as solid as a family is standing in the way.

Evidence continues to mount that a concerted effort is underway between major hospitals and public school systems to indoctrinate children with transgender ideology and push harmful, sometimes irreversible, medical procedures on minors — sometimes without the knowledge or consent of parents.
The point of the indoctrination, though, isn’t only to create more “gender-nonconforming” students. It’s to break down family structures and parental authority. The goal isn’t simply to teach and encourage transgenderism in our schools. It’s to lay claim to the students themselves, over and against their parents and families, for purposes that go far beyond the promotion of gender identity. After all, you can’t very well reshape society according to your utopian vision if something as solid as a family is standing in the way.

The solution is to break down the family. Most recently, Christopher Rufo reported this week that the largest children’s hospital in Chicago has partnered with local school districts to promote a radical transgender agenda, including sexually explicit materials that push “kink,” “BDSM,” and “trans-friendly” sex toys for children.

In his customary muckraking fashion, Rufo has obtained insider documents from Lurie Children’s Hospital of Chicago detailing a collaboration between transgender activists at the hospital and public school administrators throughout greater Chicago. The primary training document, a presentation titled “Beyond Binary: Gender in Schools,” encourages teachers and school administrators to promote “gender diversity” in their districts by affirming students who mistakenly believe they are members of the opposite sex, teaching a “non-binary understanding of gender” in classrooms, and aiming to disrupt “entrenched [gender] norms in western society” in hopes of creating a more “gender creative” world.
Don’t laugh, though. As outlandish as this might sound to most people, the targets of all this are impressionable students, many of whom are susceptible to such messages for the simple fact that they are dealing with the turbulent — albeit altogether normal — emotions and angst that accompany adolescence.
It’s worth quoting Rufo at length to get a sense of how lurid this program is. At the end of the “Beyond Binary” presentation, which was circulated to teachers in at least two Chicago school districts…
the hospital recommended a “Binder Exchange Program” to assist teenage girls in binding their breasts, a “kid friendly website for gender affirming gear,” which sells items such as artificial penis “packers” and female-to-male “trans masc pump[s],” and an “LGBTQ friendly sex shop for teens” that sells a range of “dildos,” “vibrators,” “harnesses,” “anal toys,” “trans-friendly toys,” and “kink & BDSM” equipment. The links include graphic descriptions of sadomasochism, bondage, pornography, and transgressive sex.
In addition to these materials on gender theory, Lurie Children’s Hospital has also publicly released a policy guide for school administrators, encouraging districts to adopt a “gender-affirming approach” to the curriculum; provide “gender-affirming children’s books” in school libraries; and allow students to compete in athletic events, use restrooms and locker rooms, and sleep in bunks during overnight school trips in accordance with their “gender identity,” rather than their biological sex. The hospital also encourages school districts to designate special “Gender Support Coordinators” to help facilitate children’s sexual and gender transitions, which, under the recommended “confidentiality” policy, can be kept secret from parents and families.
Rufo rightly identifies part of the dynamic here is the creation of a “school-to-clinic” pipeline. A cynic might say the motive is simply profit, since every transgender patient represents a lifetime of medical interventions and surgeries.
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