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Bound for the Promised Land: An Interview with Oren Martin

If the political fight over the land of Israel weren’t bad enough, the role of the Promised Land in Scripture has often divided American Evangelicals. Are the Land Promises–so prominent in the Old Testament covenants and deeply embedded in the future hopes of the prophetic literature–simply allegorized in the NT church’s gospel mission or do they await a literal reincarnation in a restored ethnic kingdom of the Jews at Christ’s return? Perhaps, “allegory,” and “literalism” are the wrong choice of options, according to Oren Martin, Assistant Professor of Christian Theology at The Southern Baptist Theological Seminary and Boyce College, Louisville, Kentucky, and author of Bound for the Promised Land: The Land Promises in God’s Redemptive Plan. Dr. Martin offers a compelling reading of this theme in Scripture that seeks to transcend the traditional categories and places the discussion of the Land Promises on higher ground, namely, their “literal” fulfillment in the New Heaven and New Earth. We welcome Dr. Martin to Credo for this interview on his book.

In a nutshell, what is the thesis of your book?

Simply put, I argue that the land promised to Abraham picks up and advances what was lost in Eden, and serves as a type throughout Israel’s history that, at each point or fulfillment, looks forward to an even greater land—a new creation—that will come as a result of the person and work of Christ.

 At the beginning of your book, you survey various efforts in recent years to account for a biblical theology of the “Promised Land.” What sets your book apart from these other treatments?

I would describe my book in part as an attempt to “connect the dots” of previous works that deal with topics surrounding the promised land (e.g., OT theology, eschatology, kingdom, covenant). For example, there have been works that touch on the land theme in different ways and through various parts of Scripture (e.g., Stephen Dempster, Arie Leder, Gary Burge). Also, some Old Testament theologies that treat the land theme often limit their study to Genesis, Deuteronomy and/or Joshua (Bruce Waltke’s An Old Testament Theology is an exception, though in the end he tends to spiritualize the fulfillment). Moreover, New Testament theology has not, by and large, examined how the land theme enters into it (a notable exception is G. K. Beale’s A New Testament Biblical Theology, though it is understandably brief given the scope of his work). Perhaps the closest treatment of the land theme to mine is Peter Gentry and Stephen Wellum’s Kingdom through Covenant. But again, given the scope of their work the land occupies a relatively small part. As a result, I thought a more comprehensive study was needed from the standpoint of what D. A. Carson calls a “whole-Bible biblical theology” that examined the land theme exegetically from OT promise to NT fulfillment, and then applied it to systematic theology. Bound for the Promised Land, then, is my effort to build upon previous treatments of the land theme in a more comprehensive way.

 Could you explain the textual, epochal, and canonical hermeneutical rubric you utilize in this book and how it helps us understand the role of the “Promised Land” within redemption history?

I learned these “interpretive movements” from Richard Lints in The Fabric of Theology, who admittedly learned it from the best of the Reformed tradition. This process has greatly helped the way I read, interpret and apply Scripture so that I don’t miss the forest for the trees and can see the parts in light of the whole. In what he calls the three horizons of redemptive interpretation, Scripture must be interpreted along its textual horizon (the immediate context of a book or passage, traditionally called grammatical-historical exegesis), epochal horizon (the context of the period of revelation in which the book or passage falls), and the canonical horizon (the context of a book or passage in the entirety of revelation). In other words, every text must be rightly interpreted within its respective context, with careful attention given to grammar, syntax, literary genre, etc., taking into consideration its overall place in God’s unfolding plan that moves from promise to fulfillment in Christ. When applied to the land promise, then, I examine how the place of God’s people in each epoch (e.g., Eden, Canaan) anticipates and is finally fulfilled in the new heaven and new earth won by Christ. And while each fulfillment is a legitimate one as history unfolds, the consummation of the land promises are finally fulfilled when all of God’s people—both Jew and Gentile—possess their inheritance, the new creation.

 How important is the context of the “Adamic covenant” for our interpretation of the Abrahamic covenant, particularly in regard to the “land promises” contained therein?

Whether or not it is explicitly called a covenant with Adam/creation, there is at least a unique and pivotal relationship with Adam that is picked up later in the biblical storyline (Rom 5; 1 Cor 15). But to answer your question: it is very important! After the tragic events of Genesis 3, Abraham is promised land, seed/offspring, and universal blessing. These massive promises begin to reverse the curse that had previously escalated since Eden. Put another way, through Abraham God’s edenic objectives resume. The significance of the land aspect of the promise must not be minimized. After the fall, Adam and Eve are expelled from Eden and sin escalates resulting in the judgment of a worldwide flood. And when Abraham arrives on the scene, to paraphrase Stephen Dempster, he is promised a commodity that has been in short supply: a land to call his own. This land would be the place of blessing where Abraham could exercise dominion and be fruitful and multiply. That is, this land would, in time, become the new place of God’s people. From this point on, then, the march to the promise land begins and will not stop until he and his offspring, both Jewish and Gentile believers in Christ (Gal 3), reach the city that has foundations, whose designer and builder is God (Heb 11:10).

 Where do you agree and disagree with Dispensationalists and Covenant theologians on their respective interpretations of the Promised Land?

I am closest to Covenant Theology (CT), though I would strongly emphasize that the consummation of the land promises is a physical (re)new(ed) earth. I emphasize this point because Dispensationalists (DT) have rightly criticized CT and/or Amillennialism for spiritualizing or “Christifying” the land promises. In response, some proponents of CT have recognized this weakness and have sought to correct it by emphasizing the physicality of the new creation (e.g., Anthony Hoekema, G. K. Beale, Sam Storms). Dispensationalists have also criticized CT for not providing sufficient OT warrant for their NT conclusions, which is why I spend a significant amount of time and space in the OT to show that it is within the OT itself that the type or pattern is developed. In other words, the NT does not reinterpret or spiritualize the OT promises. Rather, the NT demonstrates both when and how the Old Testament land promises are brought to fulfillment in Christ and his work, which culminate in a new creation inhabited by both Jew and Gentiles in Christ, though not in a way that reinterprets, spiritualizes, or contravenes earlier texts. Indeed the NT fulfills what the OT promises and anticipates from beginning to end, albeit in various ways and from different perspectives (e.g., Isaiah’s new creation that is coextensive with an idealized Jerusalem; Jeremiah’s new Jerusalem that is both expanded and different from the old; Ezekiel’s temple that encompasses the entire land).

At this point DT, though they agree that the land promised to Israel reaches its fulfillment in the new creation, still want to maintain that the literal (literalistic) fulfillment requires that Israel’s land be given to believing national Israel separate from Gentile Christians in the millennial and/or eternal state. But this view is incorrect for at least two reasons. First, all of God’s promises are fulfilled in relation to Christ and equally given to believing Jews and Gentiles (Eph 2:11-22). Second, in considering other types such as prophets, Levitical priests, Davidic kings, circumcision, temple, and sacrifices, they do not await final fulfillment in the consummation but instead reach their fulfillment, terminus, and telos in Christ, thus bringing them to their divinely appointed end. In other words, when Christ comes, he as the antitype is the true prophet, priest, king, temple, sacrifice, and so on. So Scripture presents the NT antitype of the OT type as fulfilled and reaching its telos in and through Christ, which culminates in a new creation inhabited by all of God’s people in Christ.

This point distinguishes my proposal from so-called replacement theology. It is not that the church merely replaces Israel, but rather Israel finds her fulfillment first in Christ, the obedient Son and true Israel, who then bestows blessings to his people, believing Jews and Gentiles alike. Hence, the charge that Gentile inclusion means Jewish exclusion is not accurate, for all who are included in Christ receive every spiritual blessing in Christ as they await their future inheritance, the new creation.  In other words, believing Israel does not receive less, but more: the whole earth!

 How do you account for the less than precise boundaries of the Promised Land as described at various places in Scripture?

This question is a complex one. Specific geographical boundaries are given in a number of texts (Gen 15:18-21; Exod 23:31ff; Num 34:1-12; Deut 1:7; 11:24; 34:1-4; Josh 1:2-4), and the extent of the promised land is not identical in each (e.g., the boundaries in Deut 11:24 are significantly broader than those in Num 34), which has led some scholars to detect redactional activity. However, scholars such as Paul Williamson have rightly noted a weakness in this view, arguing that since there were no steps taken to impose uniformity, there is an element of flexibility that’s difficult to harmonize with rigidly defined boundaries. The interpreter, then, must seek another explanation for the varying accounts of the geographical boundaries. One solution is put forth by John Goldingay, who says that the boundaries of the land in the OT reflect political realities of different periods. Or, Williamson suggests that the boundaries of the promised land were never seen as permanently fixed, but were subject to at least some degree of expansion. I think this is a better way to go when the promises are traced across the canon. Of particular importance is Genesis 26:3-4, where the unique plural “lands,” when juxtaposed with Genesis 22:17-28, reveals that Abraham’s seed will possess or inherit the gate of his enemies. One can already see, then, that Paul is not spiritualizing texts when he says that Abraham would be heir of the world through the righteousness of faith (Rom 4:13). Rather, Paul is reaching sound exegetical and theological conclusions when he puts all three elements of the covenant together, for he now sees Abraham inheriting the world as all people—both Jew and Gentile—come to faith in Jesus Christ.

 Is the Promised Land an unimportant or neglected topic in New Testament?

I think so for a couple of reasons. First, the land terminology is used far less in the NT than the OT, especially as it relates to the promised land. Second, there is little emphasis on the land in the ministry of Jesus, and when he performs his redemptive work his followers do not return to the land. It appears, then, than the NT is silent when it comes to the land. However, I think this line of thinking is inaccurate for a number of reasons.

First, biblical theology has helped us see that concepts, not merely words, must be taken into account in putting together a theology of land. Second, the priority of the NT is reversed from that of the OT. That is, in the OT God created the place and then planted his people in it. But in the NT, God is making new people in Christ and then preparing a place for them. I think this point is significant. Finally, if the NT is the answer to God’s OT promises in which his saving rule would come through an Abrahamic offspring, Davidic king, and Spirit-anointed Messiah who would usher in a new covenant age, then it makes sense that the primary focus would be on the king who brings the kingdom and secondarily on the place of the kingdom (but praise God that the place is coming!).

What I argue, then, is that God’s highly anticipated Messiah arrived on the scene in Matthew and, true to prophetic form, he inaugurated the kingdom that awaits its consummation in the new earth (Matt 5:5; 19:28). Thus, the themes associated with land in the OT are now connected to Jesus, fulfilled in light of him, and in places like John enjoyed in relation to him (John 15:1-5). He performs a new exodus and saves his people out of sin and into the place of redemptive blessing—now centered in him (Col 1:12-13). Moreover, he gives rest to those who come to him (Matt 11:25-30). Life that once abounded in the land now abounds in him, for he is the vine, the resurrection and the life.

This fulfillment continues throughout the NT. God’s people now indwelt by the Spirit await their future inheritance (Eph 1:13-14), enter God’s rest through faith in the true and greater Son, Jesus Christ, and look for a better country (Heb 3-4). Though OT believers looked through the land of promise to God’s greater eschatological rest and city, by virtue of Christ and his work, new covenant believers now look to Jesus and confidently await their arrival in the new Jerusalem, homeland, unshakable kingdom, and abiding city that is to come (Heb 11-13), which is also described in the letters of Peter and Revelation as the new heaven and new earth. And the covenant relationship for which we were created will be realized in the new creation where our glorious triune God will dwell with us, and we will be his people, and God himself will be with us as our God (Rev 21-22).

Oren Martin (Ph.D, The Southern Baptist Theological Seminary) is Assistant Professor of Christian Theology at The Southern Baptist Theological Seminary and Boyce College, Louisville, Kentucky.

Matthew Claridge is an editor for Credo Magazine and is Senior Pastor of Mt. Idaho Baptist Church in Grangeville, ID. He has earned degrees from Trinity Evangelical Divinity School and the Southern Baptist Theological Seminary. He is married to Cassandra and has four children: Alec, Nora, Grace, and Julie.

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