Theological term
Land Promise
5 sermons · All terms
Ask FGBC #14: How do we connect modern day Israel to Old & New Covenant Promises?
How should Christians understand the modern state of Israel, the Abrahamic and Davidic covenants, and the land promises in light of the New Testament? This Q&A exchange argues that the church is not a replacement for Israel but is the eschatological Israel of Old Testament prophecy — one people of God, Jew and Gentile together, united in Christ. Dispensationalism's two-peoples-of-God framework is evaluated and rejected on hermeneutical grounds, with Romans 11, the Davidic covenant, and the land promise examined in turn. The conversation broadens into the necessity of reading Scripture canonically and horizontally, the value of confessionalism, and the danger of allowing political rhetoric to distort biblical interpretation.
Genesis 46 - 47
Genesis 46–47 records Israel's third journey to Egypt — not to purchase grain but to relocate permanently — and expounds the providence of God working through famine, family reunion, and political administration to preserve the covenant people. The sermon traces three movements: God's visionary reassurance to Jacob at Beersheba, the family's reception by Joseph and Pharaoh, and Joseph's administration of the famine alongside the settlement of Israel in Goshen. Throughout, the seed promise and land promise made to Abraham, Isaac, and Jacob are shown advancing even in exile, setting the stage for the exodus yet to come.
Genesis 35
Genesis 35 traces Jacob's return to Bethel, the deaths of Rachel and Isaac, the treachery of Reuben, and the enumeration of Jacob's twelve sons. The chapter centers on God's sovereign renewal of His covenant with Jacob — reiterating the promises of seed and land given to Abraham and Isaac — at precisely the moment Jacob is most fearful and morally compromised. The sermon argues that God's repetition of covenant promises is not for His own memory but for the stabilization of His people's faith, and that the means of grace — Scripture, prayer, corporate worship, and the Lord's Supper — function as God's appointed conduits for fortifying His people to persevere through affliction, loss, and moral failure.
Free Grace Baptist Church - October 2, 2019 Bible Study
Genesis 28 records God's sovereign confirmation of the Abrahamic covenant blessing to Jacob at Bethel — a man fleeing for his life after his own deception, yet met by Yahweh in a dream of angels ascending and descending a ladder between heaven and earth. The passage is expounded under three movements: Jacob's relocation to Padanaram, Esau's futile attempt to secure parental blessing through marriage, and Jacob's vow at Bethel. The dream is interpreted on two complementary levels — as a declaration of divine providence over Jacob's solitary journey, and as a messianic anticipation of Christ as the one mediator between heaven and earth, the interpretation Christ himself provides in John 1:51. The chapter marks a turning point in Jacob's life, from grasping deceiver to worshipping covenant-keeper, and sets a paradigm for all Israel of worship, tithing, and trust in Yahweh's faithfulness.
Introduction to Joshua
The book of Joshua stands as Scripture's definitive testimony to divine covenant faithfulness: every promise God made to Abraham regarding the land finds its historical fulfillment here. This introductory study surveys the date, authorship, and canonical setting of Joshua, presents a four-part structural outline (entering, taking, dividing, and retaining the land), and examines the book's major theological themes — holy war and the ban, the land as covenant inheritance, and the unqualified faithfulness of God. The closing summary in Joshua 21:43–45 anchors the entire exposition, demonstrating that not one word of God's promised word failed.