‘God is in the longest bad marriage in history.’
From Phil Ryken at Reformation 21.
Thoughts of a Reforming Pelagian
This blog post is one of a two part series which briefly discusses dispensationalism and covenant theology. Some of what is said about each model of redemptive history will necessarily be a gloss; also, it is outside the scope of this article to discuss other models of redemptive history new covenant theology, Lutheran or Roman understandings.
Varieties of Dispensationalism
There are three major different forms of dispensationalism, the classic dispensationalists (e.g., Scofield), the revised dispensationalists (e.g., Ryrie), and progressive dispensationalists (e.g., McArthur) (There are also ultra dispensationalist believing that the church started in Acts 13 or 28 and rejecting baptism and/or holy communion as earthly.) This article only treats classic and revised dispensationalism as the progressives affirm there is only one people of God.
Definition of Dispensationalism
Terminology can be confusing as nondispensationalists recognize dispensations and dispensationalists recognize covenants. Ryrie defines “A dispensation is a distinguishable economy in the outworking of God's purpose.” It is generally agreed that the necessary and sufficient belief of dispensationalism is: the Church and Israel are separate peoples. From this belief necessarily follow several distinctions of dispensationalism:
• The Church is not foretold in the OT and is a parenthesis or intercalation.
• Promises given to Israel are ‘earthly’ and promises given to the Church are ‘spiritual’.
• An emphasis on the discontinuity between the dispensations.
• A distinction between the rapture and the second coming of Christ, including a pretribulational rapture, and a premillenial return of Christ.
• A return to sacrifices (as a memorial) in the millennium!
Dispensational Hermeneutics
Dispensationalists claim to interpret Scripture literally or plainly. They claim this does not rule out figures of speech but that the plain meaning of text is the most correct. In practice, they interpret prophecy as having only a literal meaning relating to earthy things. E.g., ‘Israel’ only means the nation of Israel, but history (and other nonprophetic genres) may have more than one meaning and apply to the Church. (See LaHaye’s commentary on the Book of Revelation where he ‘spiritualizes’ the letters to the seven churches but holds to firmly literal rendering of the rest of Revelation.) A full critique of the dispensational hermeneutic can be found in Poythress’s Understanding Dispensationalists.
Critique of Dispensationalism
While a full critique cannot be given here, it is important to note that while the eschatology of dispensationalism is usually given the most prominence, it follows from its basic premise, the separate natures of Israel and the Church. Some general principles include that the NT is the interpreter for the OT and clearer passages should interpret more obscure ones.
• Numbers 12.6-8 indicates prophets received visions or dreams and prophesied in riddles.
• Hebrews in particular is the NT’s commentary on the OT. Esp. Heb 12.22-24
– Michael Horton once expressed to me the question of why we would look for a return of the shadows of the OT in the temple an sacrifices when we now have a better temple, a better mediator, and a better covenant.
• Romans 11 has but one olive tree indicating one people of God
• Ephesians 2.12-13 Gentles were once strangers to ‘the commonwealth of Israel,’ but are now brought in as believers.
• Revelation 21 when discussing the New Jerusalem has both the names of the tribes of Israel and the Apostles inscribed on it.
When I was a dispensationalist one of the most influential questions was posed by my Pastor, Dennis Hermerding: Does Christ have two brides? I realise that some dispensationalist (as I did) hold to a distinction between the wife of Jehovah and the bride of Christ but I came to find that position untenable.
Next week, ‘I’ve rejected dispensationalism, what now?’ or ‘A better model for understanding God’s progressive revelation’.
Bibliography
Mathison, Keith A., Dispensationalism: Rightly Dividing the People of God? (1995) P&R
Poythress, Vern S., Understanding Dispensationalists, (1986) online here
Ryrie, Charles C., Dispensationalism: Revised and Expanded (1995) Moody Press
Ryrie, Basic Theology (1986) Victor Books
Also check out monergism.com which has links to several helpful articles. And special thanks to the Library of Fitzsimmons which generously lent me Ryrie’s books (even removing one from its supporting role in ergonomics.)
