Scofield, Cyrus I. Chicago: Moody. ________. Each dispensation is a “test” of mankind to be faithful to the particular revelation given at the time. Wow. There is only one God and one way of salvation (continuity). Some prophecies may have their fulfillment in the silver age, others in the golden age, others in both. Grand Rapids: Eerdmans. How does a dispensationalist find these spots? In addition, it seems to me that the allusion to Eden is indeed present, when we take into account the total context. conferences and the Bible school movement since the late 1800s has also been a One takes things less for granted, and one may soon begin to realize that there are other possible options–options not only for the interpretation of this or that text, but for the formulation of hermeneutical principles. At the end of seven years Christ appears visibly to judge the nations, and the earth is renewed (see diagram 2.1, taken from Jensen 1981, 134). A person may well be shaken to the roots by such an experience. 1983. Jer 24:1-10), and restoration after exile (e.g. Moreover, when hardline dispensationalists read prophecy, they “divide” that which is millennial from that which is fulfilled in the first Coming. I’ll call it “Dispensationalism for Dummies.”. In particular, the emphasis on the literal might sometimes assimilate the Bible to modern science. What are we to expect in the future? But Scofield rescues himself easily by distinguishing two levels of meaning, a physical-material (Israelitish) and a spiritual (churchly). To her this book is dedicated. At least two responses are possible. John Piper has some things in common with each of these views, but Applicatory dispensationalists are, I believe, already doing a good job in applying OT prophecy practically and pastorally. The establishment of correlation can provide adherents with a deep sense of orientation to and understanding of events that could otherwise easily be quite frightening and disquieting. And they are difficult questions, because they involve appreciating both elements of continuity and discontinuity. Not one instance exists of a “spiritual” or figurative fulfillment of prophecy…. Hamilton is here called “antidispensationalist” even though he meets Chafer’s broad criteria for being a “dispensationalist.” Thus “antidispensationalist” is here being used in a narrow sense, with reference to opposition to D-theologians. But what pertains to the church need not be so interpreted. Of course, from the OT’s own record of some responses to oral divine words, and occasionally responses to written words, one can tell something about how the respondents understood them. Nevertheless, in debating situations, I do not advise people to appeal to the first-century church. Rather, it is a passage to be used as a kind of “opening move.” It is a kind of ice-breaker to help establish positive relationships of communication. When classic dispensationalists talk about those principles, they tell us that we must interpret “literally” or “plainly.” Now what is a “literal” interpretation of 1 Cor 15:51-53? Isa 66:18-24). Fifth, each new dispensation demands Again, “thorns” and “briers” are used in the extended figure involving the vineyard to stand for personal enemies. John H. Skilton. James 2). Don’t be so confident about details when you have not really heard an opponent’s arguments in full. 3:2-10). 37-38. Union with Christ leads to full enjoyment of all blessings, whether we are Jews or Gentiles. Their unconditionality guarantees their fulfillment in exactly the form that they are uttered. The eschatological time is the time when the symbolic overtones in the very nature of Israel itself are transformed into reality. The dualism of Israel and the church is, in fact, the deeper dualism determining when and where the hermeneutical dualism of “literal” and “spiritual” is applied.1. But precisely for that reason, I find it appropriate to spend some time looking at dispensationalism in detail, and trying to understand the concerns of people who hold that position. They have a coherent interpretation of the events. Thus, the “first-thought” meaning of “battle” is “a fight, a combat.” The “first-thought” meaning is often the most common meaning; it is sometimes but not always more “physical” or “concrete” in character than other possible dictionary meanings, some of which might be labeled “figurative.” For example, the “first thought” meaning of “burn” is “to consume in fire.” It is more “physical” and “concrete” than the metaphorical use of “burn” for burning anger. Dispensational Today, pp. But then they run up against the arguments of Paul in Galatians 3, where he shows how the reality of justification through faith in Christ leads inexorably to the conclusion that Gentiles have the same religious privileges as Jewish believers. I’m convinced that the evangelical, protestant, reformed, and Catholic churches are filled with bad Biblical interpretation. CT holds But in other cases Israel’s own attitude should have been one of open-ended expectation. In November, 1989, the Group focused discussion on my book, and the results were published in Grace Theological Journal 10 (1989) 123-164. One cannot anticipate in a vague, general way how fulfillment might come. Still one more route is available to dispensationalists to account for apparent nonliteral fulfillments in the NT. We tend to suspect this all the more because the mention of the the LORD suggests the context of biblical revelation. In that case, I do not disagree with them. Excommunication operated against some Plymouth Brethren who disagreed with Darby. The Holy Bible containing the Old and New Testaments. That is one reason why people have sometimes written vigorous polemics and have sometimes become angry. Some dispensationalists are now admitting that the idea of strict compartmentalization of heaven and earth is a mistake. But let us not escape the difficulties too easily. Ultimately for J. Dwight Pentecost “literalness” appears to mean reading 1 Cor 15:51-53 with the Israel/church distinction already in mind. To be part of the olive is thus similar to being part of the “holy nation” of 1 Pet 2:9. Classic premillennialism believes in a distinctive period of great earthly prosperity under Christ’s rule after his bodily return. [1]   For an For example, Christ’s sacrifice, according to the whole of the Book of Hebrews, is the antitype of OT animal sacrifices, which were types pointing forward to it. Dispensationalists and nondispensationalists alike who maintain the unity of the way of salvation must admit this in some way or other. If they are wrong, the damage they are doing is very serious. Tan can be even more explicit than he is above. Dodd, Charles Harold. It is kingdom ethics, not ethics for the Christian. order to understand the approach of Dispensational Theology to the Bible's He was like a son of God the great king (2 Sam 7:14). Now, let us suppose that we have understood Feinberg correctly. These seem simple, but just a very quick search of very popular Christian preachers would reveal so many examples in which Israel means the church, gentiles means lost people, the Kingdom is something in your heart, a day is eons long, and a giant is a big problem you need to face. Those convictions which they hold on the basis of clear teaching of several texts, they will be reluctant to abandon just because one new text appears to present difficulties. It might be that one position is right and the other wrong. They are not different ways Hence we will have to take up in detail at a later point the question of what “literalness” means. while they [dispensationalists] wish to think of salvation as always administered in the same way [through faith in God’s Word, and by the Blood], yet they do not wish to carry this idea out to the logical conclusion that all saved persons will have the same status [Israel and the church alike]. guidance but rather to the New Testament. They arose in a time when much orthodox theology, and particularly systematic theology, did not bring to the fore enough the historical and progressive character of biblical revelation. Now some Jews have been cut off from their place in the olive tree, so that Gentiles might be grafted in. Scofield maintains that the church and Israel have distinct, parallel destinies. Adam was created sinless but with the capability of falling into Dispensational Theologians normally name It is true that the whole community was holy, in a lower sense of holiness (Exod 31:13). There is often nothing to prove the matter one way or the other, unless we assume that all Israelites were more or less prone to flat interpretation. Now I am not a dispensationalist, in the classic sense of the term. . covenant-breaking, condemnation. But now they may begin to believe that this “millennial” peace and prosperity is so good that it goes on forever. Moreover, such exclusion of the Gentiles contradicts Galatians 3 and is therefore antigospel. The dispensationalist Charles L. Feinberg (1980, 77; quoting Ryrie 1963, 44) expresses his view of history as follows: Concerning the goal of history, dispensationalists find it in the establishment of the millennial kingdom on earth while the covenant theologian regards it as the eternal state. All along they have viewed the greater fulfillment as taking place in the millennium. . In my sermon, I failed to account for the fact that there had been a dispensational change between Jesus’ words to the Pharisees and the world of grace in which I live. The Social Construction of Reality: A Treatise in the Sociology of Knowledge. Are they able to come to Mt. Most Bible colleges and institutes, such as covenant theology. That is, it relates the “husbandry” plane, concerning a shepherd and his sheep, to the “salvation” plane, concerning leaders of God’s people and the people. Dispensation of the Mosaic Law was over only the nation of Israel. to Israel in the OT were not intended as prophecies about what God The blue, the gold, the rings, the plate marked, “Holy to the Lord,” were all reminiscent of aspects of the tabernacle (cf. I appreciated the article and look forward to examining his ministry and publishing house. But fulfillment in the “latter days” (eschatological fulfillment in the broad sense of eschatology) is a different matter. But Ryrie (or Craven, who is quoted) unfortunately does not tell us what to do when something is not “manifestly figurative.” That is, suppose something is not obviously, plainly, undeniably figurative, but nevertheless may be figurative. But it is not only that. Thanks for enlightenning me.