One’s view of Israel is key in determining one’s theology. This groundbreaking study investigates four approaches to the theology of Israel past, present and future; and scrutinizes beliefs that tend to confuse the identities of both Israel and the Church. Amazingly, this ground breaking work is the first to create an entire systematic theology of all that the Scriptures say in regard to the people of Israel. As such, Israelology fills a tremendously neglected void, while affecting nearly every other segment of systematic theology and directly addressing a crucial point of division in evangelical theology today.
Dr. Fruchtenbaum’s masterful book, written over a 13-year period to earn his Ph.D. from New York University, exhaustively surveys every aspect of Israel from the perspective of four major schools of theology (postmillennialism, amillennialism, premillennialism and dispensationalism). Its far-reaching conclusion is that only the last, with its clear distinction between Israel and the Church, can, in fact, provide a systematized biblical doctrine of Israel. But even dispensationalists—while organizing every other major Scriptural theme from the Church (Ecclesiology) to Salvation (Soteriology) to Last Days (Eschatology)—have failed to develop a systematic theology of one of the Bible’s most integral subjects, Israel. Until now.
This resource is also available as part of Ariel Ministries Messianic Collection (11 volumes).
…tremendous, masterful book... Amillennialism, postmillennialism and other forms of Covenant Theology go up in smoke under the withering blaze of biblical light Fruchtenbaum places on them.
—The Biblical Evangelist
This book is a ‘must have,’ ‘must read,’ and ‘must reference.’
—Journal of the Grace Evangelical Society
This book is doubtless the most thorough work on the relationship of Israelology to systematic theology.
"[Israelology] has much to inform evangelicals about in a greatly neglected field, the present role of a people who are the main characters in the Bible.
—Master's Seminary Journal
Dr. Arnold G. Fruchtenbaum, one of the foremost authorities on the nation of Israel, is a messianic believer and founder and director of Ariel Ministries, a Texas-based organization dedicated to evangelism and discipleship of Jewish people.
Dr. Fruchtenbaum was born in Siberia after his father was released from a communist prison there. Aided by the Israeli underground, the Fruchtenbaum family escaped from behind the Iron Curtain. While living in Germany from 1947 to 1951, Arnold received Orthodox training from his father – who had himself been reared to assume Chasidic (ultra-orthodox Jewish) leadership in Poland, only to later lose most of his family and his faith to the Holocaust. The Fruchtenbaums immigrated to New York, and five years later, at age 13, Arnold came to saving faith.
Before receiving his doctorate from New York University in 1989, Dr. Fruchtenbaum earned his Th. M. from Dallas Theological Seminary. His graduate work also includes studies at the Jewish Theological Seminary in New York City and the Hebrew University of Jerusalem. Having lived in Israel for three years, Dr. Fruchtenbaum’s intensive study of the role of that nation in God’s plan of world redemption has made him a much in-demand speaker at Bible conferences and schools throughout the world.
“An evangelical theologian’s view of Israel will determine whether he is a Covenant Theologian or a Dispensationalist.” (Page 1)
“When Dispensationalists speak of an ‘unconditional covenant,’ they do not mean that the content of the covenant contains no conditions, obligations, or commands. What they do mean is that God intends to fulfill the terms of the covenant regardless of whether man fulfills his obligations.” (Page 335)
“This theology insists that it is the Church that is the people of God, and in the Old Testament the Church and Israel were the same.” (Page 29)
“These passages speak of Israel, but Kik identifies the Israel of every one of these passages with the Church” (Page 15)
“The four unconditional covenants belong to the people of Israel and, as this passage notes, Gentiles were considered strangers from the covenants. Fifth, while a covenant is made at a specific point of time, not all of the provisions go immediately into effect. At the time a covenant is signed or sealed, three things happen: some do go immediately into effect; some go into effect in the near future; and some go into effect only in the distant or prophetic future.” (Page 572)