Hebrews 1:1-2 God, after He spoke long ago to the fathers in the prophets in many portions and
in many ways, 2in these last days has spoken to us in His Son,
whom He appointed heir of all things, through whom also He made the world.
Being able to see up close in 3-D
A set of binoculors enables a viewer to peer at our world through two eyepieces. Whenever we think of how the human brain processes visual information - it is quite remarkable. If you take one of your hands and hold up a finger at arm's length - close one eye, and then alternate with the other eye while watching your finger move back and forth. God has designed a region in your brain called "The Occipital Lobe". Located in the back of the brain, it is the chief area where visual information is taken in by the eyes, through the optic nerve, and through electrical impulses transforming information into three-dimensional images. Truly our God is to be praised, since the wonders of creation ever proclaim his glory and wonder! (Psalm 19:1-6)
Biblical Binoculors
A pair of binoculors is designed around this feature of human vision. We need two eye pieces to get not merely a better view, but a better three-dimensional view of objects. Why? Depth perception, range of motion and other features God has so built into our world to reveal His glory. Whenever I look at the Bible as both the Book of Ages and the Book of Covenants, I'm looking through a set of binoculors. By means of both the dispensations and covenants, I can by the Spirit's help see God's plans and purposes in all their depth and range of motion - so as to appreciate the glory of God in Jesus Christ.
Sampling scripture's outline through the biblical binoculors
So when I look at the Bible as both a Book of the Ages and Book of Covenants, what features stand out? Below is a suggestion:
Bible Book of Ages (Dispensations) Bible Book of Covenants
1. Beginning Age-----------Adam---------------Covenant of Works
The Fall
2. Old Testament Age----Adam & Eve-------Covenant of Grace
Preflood era------Adam to Noah--------Noahic Covenant
Post-flood era----Shem---Abraham
Patriarachal era--Abraham--Moses----Abrahamic Covenant
Giving of the Law---Moses and Israel---Mosaic Covenant
History and Kings--------------------------Davidic Covenant
Prophets-------------------------------------New Covenant
John the Baptist and Jesus
Cross and Resurrection--closing out Old Testament
3. New Testament Age----Pentecost---------Birth of the church
(New Covenant is
inaugurated in church)
4. Kingdom Age------Christ's Return, Israel restored, Christ reigns
1,000 years
(New Covenant
fulfilled completely
in restored Israel)
5. Age to Come---Final Judgment----Eternal state
Like our pair of eyes or like a pair of eye-pieces on a set of binoculors, the ability to see in three dimensions is accomplished by "overlapping areas" on each side. When viewing the Bible through the ages, the ages will lead one into another. The Covenants too will see initial and then ultimate fulfillments.
The whole point of today's blog is not only to see the Bible as a whole pictured in its unity and diversity of major themes, but to begin seeing it as God's moving picture of Divine revelation revealed in words. The thumbnail sketch above is not meant to be exhaustive - however I pray that the reader has been moved to see the grandeur of scripture through the binoculars of Covenants and Dispensations.
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Monday, September 17, 2012
Sunday, September 16, 2012
What I find mostly helpful about Covenant Theology
We have noticed for the past couple of days the value of looking at the Bible as both a "Book of Ages" and a "Book of Covenants". Yesterday I wrote regarding what I find mostly helpful about dispensational theology. As a system of biblical theology, dispensationalism is "mostly helpful", however there are parts about it with which I do not find to be helpful. In like manner, Covenant theology, or the viewpoint that understands scripture through the various covenants, is an incredible system. Yet like dispensational theology, Covenant theology has its strengths and weaknesses too. Today I want to mention some things I find helpful, and a few things I don't agree with when it comes to Covenant theology.
Why I like Covenant Theology
1. Unity of the scripture. Covenant theology emphasizes the grand unity of the Biblical text. Through almost all of the the covenants we find the unifying idea of "promise" and a "descendant" or "seed". That promise and that seed focuses the Christian upon Christ, who came and fulfilled the covenants in a grand way in His first coming, and who will come and fulfill them in a final way in His second coming.
2. Focus on Salvation. The great work of salvation is the chief topic of discussion in all forms of Covenant Theology. Adam breaks the original covenant of works - consigning all of his descendants to a curse. God in turn issues a second covenant - a covenant of grace. The basis of that covenant was grace, the grounds was to be the shedding of blood and the means of reception - faith. This pattern characterizes Biblical salvation from Genesis to Revelation.
3. Focus on Christ. The strength of dispensational theology is God's glory in Christ. In covenant theology, the focus is God's salvation culminating in Christ and His work.
4. God's Sovereignty. Some of the greatest writers of present and past who have written on God's comprehensive control of all places and times (Sovereignty) have espoused Covenant Theology. Along with the Bible's teaching of human responsibility, I applaud this much needed emphasis of God's Sovereignty. 1 To know that God is the one reaching down to man into this lower story of existence is truly a comforting thought.
5. The emphasis of progressive revelation. Much like dispensational theology, Covenant theology sees God progressively revealing and unfolding His plan of redemption. Every covenant represents the unfolding of another detail of the grand saga of redemption.
Some weaknesses of Covenant Theology
Despite the rich heritage and insights that can be gained by viewing the Bible through the lenses of the covenants, there are some weaknesses which I must point out:
1. Confusing Israel and the Church. Many Covenant Theologians that I have read deny the distinction between Israel and the Church - called by their critics "replacement theology". Those who equate both cite passages such as Galatians 6:16 and Ephesians 2:15-16, which on first glance seem to indicate that the Church has indeed replaced Israel. This is one aspect of Covenant Theology that I find non-helpful. Why? For one thing, Paul is comparing the Church to be "like Israel". It is far different to say that the Church is "like Israel" as compared to saying Church "is" Israel or that she has "replaced" Israel.
Often we will see Christian conversion being called "circumcision of the heart" (Colossians 2:12-13) or the distinction between one who is a Jew "outwardly" versus one who is "inward". (Romans 2:29) These again are "comparisons", not equatings of Israel and the Church. The Church has not replaced Israel, as seen in passages that promise Israel's restoration (Romans 11:25-26), as well as the classification of Gentiles, Israel and the Church in 1 Corinthians 10:32. To deny these distinctions is (in my mind), to confuse passages which speak clearly about the church versus those which promise the restoration of Israel.
2. Stressing too much the continuity between Old and New Testaments. If not regulated, Covenant theology's tendency to stress unity will blur what are some legitimate areas of distinction in the Bible (i.e Israel and the Church, initial fulfillment versus ultimate fulfillment of prophecies). This second weakness is taking the strength of Covenant theology (the unity of scripture) and almost ignoring the diversity that also exists between the Old and New Testaments. A small bit of dispensationalism can help counterbalance this trend. Passages like Colossians 2:12-13 are comparing both, saying that one is "likened" to another. However to say that there is total continuity is going, in my estimation, beyond the intent of the text. Placing Christ and His work at the center of our understanding of the relationship between both Old and Testaments will enable us to know best how to identify both similarities and the differences between both. Note #2
Just like in yesterday's blog on why I mostly agree with dispensationalism, I would say that I mostly agree with Covenant theology.
Why does this matter, and how much does it matter?
On the one hand issues such as Covenant Theology and Dispensational Theology are not "Heaven and Hell issues" - meaning that holding to one or another will not determine one's salvation. With that said, it is important to understand how one is going to approach God's Word in understanding God's dealings with His world and with His people. Does God keep His promises or break them? Which portions of God's Word have been fulfilled by Christ and if those portions have been fulfilled, then how do I still use them in my Christian life today?
Questions such as these are one's we must continually ask as we grow in Christ and in His Word. As a Christian, I desire to better understand how God's Word does fit together, and how my life is to be shaped and molded by it.
End Notes____________
1. Dispensational teaching attempts to do this as well, with newer forms of dispensationalism doing better than older versions. I attribute this mainly to the fact that over the decades, movements within dispensational theology such as Ryrie's Revised dispensationalism of the 1960's and Progressive Dispensationalism of the 1990's aimed to be more precise in communicating the overarching purposes of God through the ages.
2 To say for instance that Old Testament circumcision is to be equated with New Testament baptism is going too far. Practices such as Infant Baptism build its case off of the circumcision of infants carrying over into the New Testament baptism of infants as covenant children. As a practice, infant baptism constructs its arguments more off of drawing parallel points between the Old and New Testaments, rather than direct biblical commands concerning the baptism or sprinkling of infants (none of which exists in the scripture). In other blogs I have written more at length on believer's baptism by immersion, which with direct statements from scripture, word studies and church history demonstrates it to be the biblical mode of baptism.
Why I like Covenant Theology
1. Unity of the scripture. Covenant theology emphasizes the grand unity of the Biblical text. Through almost all of the the covenants we find the unifying idea of "promise" and a "descendant" or "seed". That promise and that seed focuses the Christian upon Christ, who came and fulfilled the covenants in a grand way in His first coming, and who will come and fulfill them in a final way in His second coming.
2. Focus on Salvation. The great work of salvation is the chief topic of discussion in all forms of Covenant Theology. Adam breaks the original covenant of works - consigning all of his descendants to a curse. God in turn issues a second covenant - a covenant of grace. The basis of that covenant was grace, the grounds was to be the shedding of blood and the means of reception - faith. This pattern characterizes Biblical salvation from Genesis to Revelation.
3. Focus on Christ. The strength of dispensational theology is God's glory in Christ. In covenant theology, the focus is God's salvation culminating in Christ and His work.
4. God's Sovereignty. Some of the greatest writers of present and past who have written on God's comprehensive control of all places and times (Sovereignty) have espoused Covenant Theology. Along with the Bible's teaching of human responsibility, I applaud this much needed emphasis of God's Sovereignty. 1 To know that God is the one reaching down to man into this lower story of existence is truly a comforting thought.
5. The emphasis of progressive revelation. Much like dispensational theology, Covenant theology sees God progressively revealing and unfolding His plan of redemption. Every covenant represents the unfolding of another detail of the grand saga of redemption.
Some weaknesses of Covenant Theology
Despite the rich heritage and insights that can be gained by viewing the Bible through the lenses of the covenants, there are some weaknesses which I must point out:
1. Confusing Israel and the Church. Many Covenant Theologians that I have read deny the distinction between Israel and the Church - called by their critics "replacement theology". Those who equate both cite passages such as Galatians 6:16 and Ephesians 2:15-16, which on first glance seem to indicate that the Church has indeed replaced Israel. This is one aspect of Covenant Theology that I find non-helpful. Why? For one thing, Paul is comparing the Church to be "like Israel". It is far different to say that the Church is "like Israel" as compared to saying Church "is" Israel or that she has "replaced" Israel.
Often we will see Christian conversion being called "circumcision of the heart" (Colossians 2:12-13) or the distinction between one who is a Jew "outwardly" versus one who is "inward". (Romans 2:29) These again are "comparisons", not equatings of Israel and the Church. The Church has not replaced Israel, as seen in passages that promise Israel's restoration (Romans 11:25-26), as well as the classification of Gentiles, Israel and the Church in 1 Corinthians 10:32. To deny these distinctions is (in my mind), to confuse passages which speak clearly about the church versus those which promise the restoration of Israel.
2. Stressing too much the continuity between Old and New Testaments. If not regulated, Covenant theology's tendency to stress unity will blur what are some legitimate areas of distinction in the Bible (i.e Israel and the Church, initial fulfillment versus ultimate fulfillment of prophecies). This second weakness is taking the strength of Covenant theology (the unity of scripture) and almost ignoring the diversity that also exists between the Old and New Testaments. A small bit of dispensationalism can help counterbalance this trend. Passages like Colossians 2:12-13 are comparing both, saying that one is "likened" to another. However to say that there is total continuity is going, in my estimation, beyond the intent of the text. Placing Christ and His work at the center of our understanding of the relationship between both Old and Testaments will enable us to know best how to identify both similarities and the differences between both. Note #2
Just like in yesterday's blog on why I mostly agree with dispensationalism, I would say that I mostly agree with Covenant theology.
Why does this matter, and how much does it matter?
On the one hand issues such as Covenant Theology and Dispensational Theology are not "Heaven and Hell issues" - meaning that holding to one or another will not determine one's salvation. With that said, it is important to understand how one is going to approach God's Word in understanding God's dealings with His world and with His people. Does God keep His promises or break them? Which portions of God's Word have been fulfilled by Christ and if those portions have been fulfilled, then how do I still use them in my Christian life today?
Questions such as these are one's we must continually ask as we grow in Christ and in His Word. As a Christian, I desire to better understand how God's Word does fit together, and how my life is to be shaped and molded by it.
End Notes____________
1. Dispensational teaching attempts to do this as well, with newer forms of dispensationalism doing better than older versions. I attribute this mainly to the fact that over the decades, movements within dispensational theology such as Ryrie's Revised dispensationalism of the 1960's and Progressive Dispensationalism of the 1990's aimed to be more precise in communicating the overarching purposes of God through the ages.
2 To say for instance that Old Testament circumcision is to be equated with New Testament baptism is going too far. Practices such as Infant Baptism build its case off of the circumcision of infants carrying over into the New Testament baptism of infants as covenant children. As a practice, infant baptism constructs its arguments more off of drawing parallel points between the Old and New Testaments, rather than direct biblical commands concerning the baptism or sprinkling of infants (none of which exists in the scripture). In other blogs I have written more at length on believer's baptism by immersion, which with direct statements from scripture, word studies and church history demonstrates it to be the biblical mode of baptism.
Saturday, September 15, 2012
What I find mostly helpful about Dispensational theology
Colossians 1:25-27 25Of this church I was made a minister
according to the stewardship from God bestowed on me for your benefit, so that I
might fully carry out the preaching of the word of God, 26that is, the mystery which has been
hidden from the past ages and generations, but has now been manifested to
His saints, 27to whom God willed to make known what is the
riches of the glory of this mystery among the Gentiles, which is Christ in you,
the hope of glory.
Two days ago we considered what exactly frames the Bible's message - namely God's Administrative reign. In Ephesians 3:1-10 we looked at the word translated "administration" or "dispensation", noting that a dispensation is a period, an age, an arrangement whereby God orchestrates history to progressively reveal His purposes to man. Today I want to outline what I find mostly helpful about dispensational thought. Like all theological systems - dispensationalism is not perfect (which is why I find it "mostly helpful"). As always, I believe we need to evaluate all our systems of belief, cherished or otherwise, by the only standard of faith and practice - the Bible. In today's blog I have included some endnotes for those who may want more information and/or resources for further research.
Viewing God's Creation and redemption as a house ran by the Owner
The word translated "stewardship" in Colossians is the same Greek word we find in Ephesians 3:9 by the term "administration". A house in the Bible times was operated under the authority of a Master, with a person called a "steward" running the affairs of the house when the Master was out of town. Joseph in Genesis 39:4 was made an "overseer", a "steward" of Potiphar's house. We see this similar idea of a steward (albeit a very poor one) taking care of his master's estate in one of Jesus' parables of Luke 16. In viewing the Bible as the Book of ages, dispensational teaching views creation as God's house, and man as His steward.
God's plan of the ages - the hallmark theme of dispensational teaching
In the above passage of Colossians 1:25-27, we see key ideas that zero us in on the plan of God for the ages. First, God administrates or "rules" over the "house" of His world. A dispensation has to do with how He "dispenses" His providential reign throughout history. Second, we see a particular "mystery", hidden in former ages but revealed in this present age. I would classify this mystery as the church. (compare Ephesians 3:9-10; 5:23) Thirdly, we see a progression of revelation from older ages to this age to the world to come. Then finally, see see an ultimate purpose, namely the revelation of Christ in you - the hope of glory.
How Bible teachers have communicated the Bible as the book of ages, the story of God running the house of creation and redemption
Early Church History
The idea of understanding God's progressive revelation of His word through successive ages is not a new idea. A chief example of this is in the writings of the fourth century church father Augustine. In his massive summary of redemptive history: "The City of God", Augustine closes out Book 22 with the following outline of Biblical history:
1. From Adam to Noah = 10 generations
2. From Noah to Abraham = 10 generations
3. Matthew's Gospel begins with Abraham to David = 14 generations
4. From David to the Jews exile into Babylon = 14 generations
5. From the return from exile to Jesus' day = fourteen generations
1600's to 1700's
The idea of God running his world as a house is captured by the word "administration" or "dispensation". In times past, Bible teachers used this term to describe God's administrative rule. For instance, the Baptist Confession of Faith, written in 1689, describes God's providential rule as His governing history to accomplish His most wise and holy ends through successive ages or "dispensations". Throughout the history of the church, viewing the Bible as the Book of Ages has aided God's people in better understanding the whole of scripture.
1800's
The 1800's saw the teaching of men like John Nelson Darby adding the features of the sharp distinction of Israel and the Church and dispensations as periods of testing for man to the DNA of dispensational theology.1 It at this point we see the more modern and recent development of dispensationalism as an interpretive system. In the early twentieth century, men like C.I Scofield produced the widely popular "Scofield Study Bible" - which built its study notes around a more developed concept of dispensations in the spirit of Darby's teachings.2
1800's to 1900's
Other teachers like Lewis Sperry Chafer had been influential in the founding of Dispensational schools like Dallas Theological seminary, influencing a whole generation of preachers who combatted liberalism in much of American's pulpits. Chafer championed the idea of making sharp distinctions between Israel and the Church and major differences between the Old and New Testament revelation. In the 1960's another influential and respected Bible Scholar, Charles Ryrie, produced His "Ryrie Study Bible" - building its notes around a modified form of dispensational understanding of the Bible. Dr. Ryrie later on wrote a book called "Dispensationalism Today", which was revised in 1995 under the shorter title: "Dispensationalism". 3
Strengths and Weaknesses of Dispensational Teaching
Charles Ryrie in his book: "Dispensationalism", defines a dispensation as a distinguishable economy wherein we see the outworking of God's purpose. An earlier teacher, Harry Ironside, stated that dispensational teaching views scripture as a succession of ages, where in each age we may see particular conditions or patterns prevailing more or in different forms than in other ages. So far such an idea is undoubtedly biblical. We obviously don't need to offer sacrifices anymore, since the Old Testament Age has passed, and the New Testament era was ushered in by Christ and the sending of His Spirit. (compare Hebrews 8-10)
To keep things as simple as possible, I'll identify three essential points that are emphasized by both earlier and later forms of dispensational thought. These three assumptions are ones that I find helpful in understanding the scope of scripture:
A. Distinction of three groups of people in the Bible - The Gentiles, the Church and Israel. (1 Corinthians 10:32) Dispensational teachers of the nineteenth and early twentieth centuries tended to make Israel and the Church two separate peoples of God (what they called Israel the earthly people and the church, the heavenly people) In recent years, dispensationalism as a Bible study movement has been in a process of revising and improving upon its earlier excesses.4 In working one's way through the Bible, I would advise folks to retain the distinctions between Israel, the Church and the Gentiles.
B. Following, as much a possible, a literal reading of Bible prophecies and letting the Historical, Grammatical and literary (or as some call it rhetorical) context of scripture govern our interpretation. I by and large advocate this approach to Bible interpretation. I would also emphasize reading both Testaments in light of the Person and work of Christ.5
C. God's progress of revelation of His redemptive plan, with God's glory in Christ as being the goal of the Biblical message. Men like Dr. Charles Ryrie has outlined these essentials in what I would term to be a mostly helpful book: "Dispensationalism". 6
With these agreements, I also find a couple of weaknesses, or at least areas where I would find small differences with Dispensational teaching.
A. God's main means for forwarding history is heavily dependant upon God offering man His revelation, man's failure to obey that revelation, with the final part of the cycle being judgment. Dr. Ryrie states that Dispensationalism on the one hand sees history forward through the dispensations or "ages" by the Divine purposes of God. Yet so much of his dispensational system is (at times) heavily dependant upon the actions of man. Though we do see judgment and man's failure in every age, yet God's forwarding of His purposes is due moreso to Christ's return and Revelation of Himself at the end of history.
B. Dispensational theology by nature likes to divide and make distinctions. If not regulated, dispensationalism can end up making too sharp of distinctions, failing to define the unity of scripture that it labors to achieve.7
I clearly, by and large, find much help in viewing the Bible "dispensationally". However, I do think that God's dealings with creation and mankind by way of Covenants needs to be also equally emphasized. More on that in later blogs.
End Notes:
1 John Nelson Darby was a Bible Teacher who came from the Plymouth Brethren movement. It was by teachings such as his that Bible Conferences sprung up on American Soil in the late 1800's. Whether or not readers may agree with what came out of those conferences, God used such movements to combat the deadly forces of liberalism that were threatening churches in the early twentieth century.
2. C.I Scofield was the first Bible teacher to take the various strains of more modern dispensational teaching and put it together in a coherent system of notes in the widely read "Scofield Study Bible". In the 1960's the notes were revised and later on at the end of the twentieth century "The Scofield III" Study Bible was produced. Scofield popularized the notion of Israel being God's "earthly people" and the church being His "Heavenly people".
3. Dr. Charles Ryrie taught for many years at Dallas Theological Seminary. His "Ryrie Study Bible" is a very good Study Bible. I by and large have great respect for Dr. Ryrie as a Bible teacher, and by and large agree with him on major points.
4. In the 1960's men such as Dr. Charles Ryrie and Dr. John Walvoord began to soften the distinctions between the Church and Israel and show the unity of redemptive thought running through the Bible. In the 1990's a movement called "Progressive Dispensationalism", further softened the sharpened distinctions, saying that the church is distinguished from Israel in terms of the types of blessings received. Men such as Dr. Craig Blaising and Darrell Bock have been the chief proponents of this viewpoint. The Church, in their view, has blessings flowing from its relationship to Christ post cross, whereas Israel, set aside for the moment, will receive blessings in the future (Christ's thousand year reign) that were promised Pre-cross. Both the Church and Israel in Eternity will then enjoy equal blessings.
5. Older forms of dispensational teaching tended either to not emphasize or limited the reading of the Old Testament through the lense of Christ's Person and work. Thankfully newer forms of dispensational thought have considered more seriously the centrality of Christ, especially as He fulfilled the promises to both Abraham and David. As the fulfillment of those covenants, Christ dispenses those blessings spiritually via the New Covenant to the Church and will dispense the physical blessings to Israel when He returns to reign for 1,000 years.
6. Charles Ryrie. "Dispensationalism". Moody Press. 1995
7. Scofield in the first editions of his study Bible made such a sharp distinction between the Old and New Testament that his study notes attached to John 1:17-18 unwittingly communicated two ways of salvation: by way of the law and by way of Christ. Extremes such as these were corrected in later editions.
Two days ago we considered what exactly frames the Bible's message - namely God's Administrative reign. In Ephesians 3:1-10 we looked at the word translated "administration" or "dispensation", noting that a dispensation is a period, an age, an arrangement whereby God orchestrates history to progressively reveal His purposes to man. Today I want to outline what I find mostly helpful about dispensational thought. Like all theological systems - dispensationalism is not perfect (which is why I find it "mostly helpful"). As always, I believe we need to evaluate all our systems of belief, cherished or otherwise, by the only standard of faith and practice - the Bible. In today's blog I have included some endnotes for those who may want more information and/or resources for further research.
Viewing God's Creation and redemption as a house ran by the Owner
The word translated "stewardship" in Colossians is the same Greek word we find in Ephesians 3:9 by the term "administration". A house in the Bible times was operated under the authority of a Master, with a person called a "steward" running the affairs of the house when the Master was out of town. Joseph in Genesis 39:4 was made an "overseer", a "steward" of Potiphar's house. We see this similar idea of a steward (albeit a very poor one) taking care of his master's estate in one of Jesus' parables of Luke 16. In viewing the Bible as the Book of ages, dispensational teaching views creation as God's house, and man as His steward.
God's plan of the ages - the hallmark theme of dispensational teaching
In the above passage of Colossians 1:25-27, we see key ideas that zero us in on the plan of God for the ages. First, God administrates or "rules" over the "house" of His world. A dispensation has to do with how He "dispenses" His providential reign throughout history. Second, we see a particular "mystery", hidden in former ages but revealed in this present age. I would classify this mystery as the church. (compare Ephesians 3:9-10; 5:23) Thirdly, we see a progression of revelation from older ages to this age to the world to come. Then finally, see see an ultimate purpose, namely the revelation of Christ in you - the hope of glory.
How Bible teachers have communicated the Bible as the book of ages, the story of God running the house of creation and redemption
Early Church History
The idea of understanding God's progressive revelation of His word through successive ages is not a new idea. A chief example of this is in the writings of the fourth century church father Augustine. In his massive summary of redemptive history: "The City of God", Augustine closes out Book 22 with the following outline of Biblical history:
1. From Adam to Noah = 10 generations
2. From Noah to Abraham = 10 generations
3. Matthew's Gospel begins with Abraham to David = 14 generations
4. From David to the Jews exile into Babylon = 14 generations
5. From the return from exile to Jesus' day = fourteen generations
1600's to 1700's
The idea of God running his world as a house is captured by the word "administration" or "dispensation". In times past, Bible teachers used this term to describe God's administrative rule. For instance, the Baptist Confession of Faith, written in 1689, describes God's providential rule as His governing history to accomplish His most wise and holy ends through successive ages or "dispensations". Throughout the history of the church, viewing the Bible as the Book of Ages has aided God's people in better understanding the whole of scripture.
1800's
The 1800's saw the teaching of men like John Nelson Darby adding the features of the sharp distinction of Israel and the Church and dispensations as periods of testing for man to the DNA of dispensational theology.1 It at this point we see the more modern and recent development of dispensationalism as an interpretive system. In the early twentieth century, men like C.I Scofield produced the widely popular "Scofield Study Bible" - which built its study notes around a more developed concept of dispensations in the spirit of Darby's teachings.2
1800's to 1900's
Other teachers like Lewis Sperry Chafer had been influential in the founding of Dispensational schools like Dallas Theological seminary, influencing a whole generation of preachers who combatted liberalism in much of American's pulpits. Chafer championed the idea of making sharp distinctions between Israel and the Church and major differences between the Old and New Testament revelation. In the 1960's another influential and respected Bible Scholar, Charles Ryrie, produced His "Ryrie Study Bible" - building its notes around a modified form of dispensational understanding of the Bible. Dr. Ryrie later on wrote a book called "Dispensationalism Today", which was revised in 1995 under the shorter title: "Dispensationalism". 3
Strengths and Weaknesses of Dispensational Teaching
Charles Ryrie in his book: "Dispensationalism", defines a dispensation as a distinguishable economy wherein we see the outworking of God's purpose. An earlier teacher, Harry Ironside, stated that dispensational teaching views scripture as a succession of ages, where in each age we may see particular conditions or patterns prevailing more or in different forms than in other ages. So far such an idea is undoubtedly biblical. We obviously don't need to offer sacrifices anymore, since the Old Testament Age has passed, and the New Testament era was ushered in by Christ and the sending of His Spirit. (compare Hebrews 8-10)
To keep things as simple as possible, I'll identify three essential points that are emphasized by both earlier and later forms of dispensational thought. These three assumptions are ones that I find helpful in understanding the scope of scripture:
A. Distinction of three groups of people in the Bible - The Gentiles, the Church and Israel. (1 Corinthians 10:32) Dispensational teachers of the nineteenth and early twentieth centuries tended to make Israel and the Church two separate peoples of God (what they called Israel the earthly people and the church, the heavenly people) In recent years, dispensationalism as a Bible study movement has been in a process of revising and improving upon its earlier excesses.4 In working one's way through the Bible, I would advise folks to retain the distinctions between Israel, the Church and the Gentiles.
B. Following, as much a possible, a literal reading of Bible prophecies and letting the Historical, Grammatical and literary (or as some call it rhetorical) context of scripture govern our interpretation. I by and large advocate this approach to Bible interpretation. I would also emphasize reading both Testaments in light of the Person and work of Christ.5
C. God's progress of revelation of His redemptive plan, with God's glory in Christ as being the goal of the Biblical message. Men like Dr. Charles Ryrie has outlined these essentials in what I would term to be a mostly helpful book: "Dispensationalism". 6
With these agreements, I also find a couple of weaknesses, or at least areas where I would find small differences with Dispensational teaching.
A. God's main means for forwarding history is heavily dependant upon God offering man His revelation, man's failure to obey that revelation, with the final part of the cycle being judgment. Dr. Ryrie states that Dispensationalism on the one hand sees history forward through the dispensations or "ages" by the Divine purposes of God. Yet so much of his dispensational system is (at times) heavily dependant upon the actions of man. Though we do see judgment and man's failure in every age, yet God's forwarding of His purposes is due moreso to Christ's return and Revelation of Himself at the end of history.
B. Dispensational theology by nature likes to divide and make distinctions. If not regulated, dispensationalism can end up making too sharp of distinctions, failing to define the unity of scripture that it labors to achieve.7
I clearly, by and large, find much help in viewing the Bible "dispensationally". However, I do think that God's dealings with creation and mankind by way of Covenants needs to be also equally emphasized. More on that in later blogs.
End Notes:
1 John Nelson Darby was a Bible Teacher who came from the Plymouth Brethren movement. It was by teachings such as his that Bible Conferences sprung up on American Soil in the late 1800's. Whether or not readers may agree with what came out of those conferences, God used such movements to combat the deadly forces of liberalism that were threatening churches in the early twentieth century.
2. C.I Scofield was the first Bible teacher to take the various strains of more modern dispensational teaching and put it together in a coherent system of notes in the widely read "Scofield Study Bible". In the 1960's the notes were revised and later on at the end of the twentieth century "The Scofield III" Study Bible was produced. Scofield popularized the notion of Israel being God's "earthly people" and the church being His "Heavenly people".
3. Dr. Charles Ryrie taught for many years at Dallas Theological Seminary. His "Ryrie Study Bible" is a very good Study Bible. I by and large have great respect for Dr. Ryrie as a Bible teacher, and by and large agree with him on major points.
4. In the 1960's men such as Dr. Charles Ryrie and Dr. John Walvoord began to soften the distinctions between the Church and Israel and show the unity of redemptive thought running through the Bible. In the 1990's a movement called "Progressive Dispensationalism", further softened the sharpened distinctions, saying that the church is distinguished from Israel in terms of the types of blessings received. Men such as Dr. Craig Blaising and Darrell Bock have been the chief proponents of this viewpoint. The Church, in their view, has blessings flowing from its relationship to Christ post cross, whereas Israel, set aside for the moment, will receive blessings in the future (Christ's thousand year reign) that were promised Pre-cross. Both the Church and Israel in Eternity will then enjoy equal blessings.
5. Older forms of dispensational teaching tended either to not emphasize or limited the reading of the Old Testament through the lense of Christ's Person and work. Thankfully newer forms of dispensational thought have considered more seriously the centrality of Christ, especially as He fulfilled the promises to both Abraham and David. As the fulfillment of those covenants, Christ dispenses those blessings spiritually via the New Covenant to the Church and will dispense the physical blessings to Israel when He returns to reign for 1,000 years.
6. Charles Ryrie. "Dispensationalism". Moody Press. 1995
7. Scofield in the first editions of his study Bible made such a sharp distinction between the Old and New Testament that his study notes attached to John 1:17-18 unwittingly communicated two ways of salvation: by way of the law and by way of Christ. Extremes such as these were corrected in later editions.
Friday, September 14, 2012
The Bible - Book of Covenants
Romans 9:1-5 1I am telling the truth in Christ, I am not lying,
my conscience testifies with me in the Holy Spirit, 2that I have
great sorrow and unceasing grief in my heart. 3For I could
wish that I myself were accursed, separated from Christ for the sake of
my brethren, my kinsmen according to the flesh, 4who are
Israelites, to whom belongs the adoption as sons, and the glory and the
covenants and the giving of the Law and the temple service and the
promises, 5whose are the fathers, and from whom is the
Christ according to the flesh, who is over all, God blessed forever. Amen.
The meaning of the word Covenant
Yesterday we looked at how God's administrative reign over the ages frames the overall message of scripture. Through the successive administrations or "dispensations" of God through history, the wonderful purpose of scripture is revealed: God's glory in Jesus Christ. As we mentioned the other day, another way of considering the Bible's unfolding message is by looking at the Covenants. A Covenant is simply a binding agreement made between two parties. The Old Testament Hebrew word for covenant is "berith" (bay-rith) and literally refers to that which is cut. In the New Testament, especially in the books of Galatians and Hebrews, the Greek word "diatheke" (dee-a-thay-kay) is used to describe two parties making an agreement with one another. Today we want to consider the Bible - Book of Covenants, and discover why the covenants lie at the center of the Bible's message.
1. Featured work of the Covenants - Salvation.
Romans 9:1-3
When we begin to look at Paul's opening remarks in this chapter of Romans, we cannot help but notice his broken heart over the lost condition of His fellow Jews. In a sense he would gladly be condemned if it could mean their salvation. Scripture's chief work is that of salvation. How is it that Paul has developed such a heart for his lost countrymen? By virtue of the fact that to them was given among other things the promises and the "covenants".
The New Testament bears out the chief purpose of God giving his Covenants throughout history - to progressively reveal His unified plan of redemption. A quick survey of the New Testament reveals this was the main work revealed by the Old Testament Covenants.
a. Luke 1:71-72 "Salvation FROM OUR ENEMIES, And FROM THE HAND OF ALL WHO HATE US; 72To show mercy toward our fathers, and to remember His holy covenant"
b. Acts 3:25-26 25“It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’ 26“For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.”
c. Ephesians 2:12-13 "remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.
The Covenantal structure of the Bible was designed to progressively reveal the unified plan of God's salvation. This salvation was revealed through Israel in the Old Testament Age, proclaimed by the church in the New Testament age, pointing to the Lord Jesus Christ, the mediator and Savior of all who believe on Him. It is upon reflection on these covenants that Paul is stirred to such emotion and heartbreak over his kinsmen. They all point to the salvation of God, by God in human flesh - Jesus Christ.
2. Featured Covenants of scripture Romans 9:4
Paul notes in Romans 9:4 - "who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises". Now I underlined that word "covenants" since the other items in this verse are associated in one way or another with them. God's promises were revealed, along with the redemptive identity of Israel as God's chosen people. The revelation of the Law contained some of these Covenants and God's glory in salvation is their aim. Below is a list of some of the featured covenants of scripture. I will mainly list their verse references and commonly given names, since a detailed exposition of each is not the aim of today's blog.
a. Covenant of Works - Genesis 1:26-28; 2:16-17. God promised man eternal fellowship if he obeyed these simple commands. We know that man broke this covenant, and that it was indeed a covenant, based off of Job 31:33 and Hosea 6:7. It was the breaking of this covenant in the garden of Eden that led to sin and the curse being pronounced upon Adam and his descendants.
b. Covenant of Grace - Genesis 3:15,20-21. God gave Eve the promise of a "seed" or a descendant who would come and defeat the serpent. Adam's confession of faith concerning her identity as the seed bearer and God's clothing of them with animal skins reveals a second covenant, one based off of shed blood and grace alone through faith alone. This pattern would be the one used by God to communicate salvation throughout the scripture.
c. Noahic Covenant - Genesis 9:16-18. God promised that He would never destroy the world with a deluge of water ever again. By the sign of the rainbow, mankind can see mute testimony of God's mercy and common grace on both the just and the unjust. The fact that rainbows can be seen worldwide is one of the evidences of the worldwide scope of the flood.
d. Abrahamic Covenant - Genesis 12, 15, 17, 22. God revealed Himself to Abraham and told him that through his "seed" would all families be blessed. This repetition of the Covenant of Grace shows the patterns of that covenant: "a seed" (Genesis 12); confirmation by the shedding of blood (Genesis 15, 17) and the promise of a redeemer to come (Galatians 3-4). Initially referring to Israel, this covenant would ultimately be fulfilled in Christ, spiritually include all who by grace through faith believed on Christ throughout the ages, and will be finally fulfilled when Israel (temporarily set aside in this church age) is restored at Christ's return.
e. Mosaic Covenant - Exodus 19-20. This Covenant functions much like the first Covenant of works, in that it can be summarized by Jesus' statement in Luke 10:28 - "Do this and you will live". This Covenant does not promote a second way of salvation, rather it points to the sole way of salvation - by grace alone through faith alone in Christ alone. According to Galatians 3:24, the primary purpose of God's revelation of the law was to point the way to God's covenant of grace in Jesus Christ. The Law was never meant to grant righteousness, but rather demand it.
f. Davidic Covenant - 2 Samuel 7:13-16. King David was promised an heir who would occupy Israel throne. Initially the covenant was for David's physical descendants, however the covenant was fulfilled initially when Christ ascended as the King over His church, and will be fulfilled ultimately when He returns to rule over Israel as her Davidic King in the 1,000 year reign.
g. New Covenant - Jeremiah 31:31-34 This Covenant is a bringing together of the glorious promises of blessings first stated in the Abrahamic Covenant. It promises the indwelling Holy Spirit, forgiveness of sins, God's law written on the heart and personal relationship with God. It is spiritually being fulfilled in this church age and will be fulfilled in a literal way to Israel at Christ's return.
3. Featured Focus of the Covenants - Jesus Christ Romans 9:5
The one word that permeates almost all of these featured covenants is the term "seed". The idea of "seed" refers to a promised redeemer. The Covenant of Grace in Genesis 3:15 unscores this idea of seed. From the Noahic Covenant the "seed" promise continued through the bloodline of Shem. The Abrahamic Covenant features this term "seed" - point to Christ. (Galatians 3:16) The Davidic Covenant also centers around this concept of "seed", pointing to Christ - the true King. (Romans 1:1-3). Christ of course revealed Himself to be the Mediator of the New Covenant. (Luke 22:20)
The meaning of the word Covenant
Yesterday we looked at how God's administrative reign over the ages frames the overall message of scripture. Through the successive administrations or "dispensations" of God through history, the wonderful purpose of scripture is revealed: God's glory in Jesus Christ. As we mentioned the other day, another way of considering the Bible's unfolding message is by looking at the Covenants. A Covenant is simply a binding agreement made between two parties. The Old Testament Hebrew word for covenant is "berith" (bay-rith) and literally refers to that which is cut. In the New Testament, especially in the books of Galatians and Hebrews, the Greek word "diatheke" (dee-a-thay-kay) is used to describe two parties making an agreement with one another. Today we want to consider the Bible - Book of Covenants, and discover why the covenants lie at the center of the Bible's message.
1. Featured work of the Covenants - Salvation.
Romans 9:1-3
When we begin to look at Paul's opening remarks in this chapter of Romans, we cannot help but notice his broken heart over the lost condition of His fellow Jews. In a sense he would gladly be condemned if it could mean their salvation. Scripture's chief work is that of salvation. How is it that Paul has developed such a heart for his lost countrymen? By virtue of the fact that to them was given among other things the promises and the "covenants".
The New Testament bears out the chief purpose of God giving his Covenants throughout history - to progressively reveal His unified plan of redemption. A quick survey of the New Testament reveals this was the main work revealed by the Old Testament Covenants.
a. Luke 1:71-72 "Salvation FROM OUR ENEMIES, And FROM THE HAND OF ALL WHO HATE US; 72To show mercy toward our fathers, and to remember His holy covenant"
b. Acts 3:25-26 25“It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’ 26“For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.”
c. Ephesians 2:12-13 "remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.
The Covenantal structure of the Bible was designed to progressively reveal the unified plan of God's salvation. This salvation was revealed through Israel in the Old Testament Age, proclaimed by the church in the New Testament age, pointing to the Lord Jesus Christ, the mediator and Savior of all who believe on Him. It is upon reflection on these covenants that Paul is stirred to such emotion and heartbreak over his kinsmen. They all point to the salvation of God, by God in human flesh - Jesus Christ.
2. Featured Covenants of scripture Romans 9:4
Paul notes in Romans 9:4 - "who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises". Now I underlined that word "covenants" since the other items in this verse are associated in one way or another with them. God's promises were revealed, along with the redemptive identity of Israel as God's chosen people. The revelation of the Law contained some of these Covenants and God's glory in salvation is their aim. Below is a list of some of the featured covenants of scripture. I will mainly list their verse references and commonly given names, since a detailed exposition of each is not the aim of today's blog.
a. Covenant of Works - Genesis 1:26-28; 2:16-17. God promised man eternal fellowship if he obeyed these simple commands. We know that man broke this covenant, and that it was indeed a covenant, based off of Job 31:33 and Hosea 6:7. It was the breaking of this covenant in the garden of Eden that led to sin and the curse being pronounced upon Adam and his descendants.
b. Covenant of Grace - Genesis 3:15,20-21. God gave Eve the promise of a "seed" or a descendant who would come and defeat the serpent. Adam's confession of faith concerning her identity as the seed bearer and God's clothing of them with animal skins reveals a second covenant, one based off of shed blood and grace alone through faith alone. This pattern would be the one used by God to communicate salvation throughout the scripture.
c. Noahic Covenant - Genesis 9:16-18. God promised that He would never destroy the world with a deluge of water ever again. By the sign of the rainbow, mankind can see mute testimony of God's mercy and common grace on both the just and the unjust. The fact that rainbows can be seen worldwide is one of the evidences of the worldwide scope of the flood.
d. Abrahamic Covenant - Genesis 12, 15, 17, 22. God revealed Himself to Abraham and told him that through his "seed" would all families be blessed. This repetition of the Covenant of Grace shows the patterns of that covenant: "a seed" (Genesis 12); confirmation by the shedding of blood (Genesis 15, 17) and the promise of a redeemer to come (Galatians 3-4). Initially referring to Israel, this covenant would ultimately be fulfilled in Christ, spiritually include all who by grace through faith believed on Christ throughout the ages, and will be finally fulfilled when Israel (temporarily set aside in this church age) is restored at Christ's return.
e. Mosaic Covenant - Exodus 19-20. This Covenant functions much like the first Covenant of works, in that it can be summarized by Jesus' statement in Luke 10:28 - "Do this and you will live". This Covenant does not promote a second way of salvation, rather it points to the sole way of salvation - by grace alone through faith alone in Christ alone. According to Galatians 3:24, the primary purpose of God's revelation of the law was to point the way to God's covenant of grace in Jesus Christ. The Law was never meant to grant righteousness, but rather demand it.
f. Davidic Covenant - 2 Samuel 7:13-16. King David was promised an heir who would occupy Israel throne. Initially the covenant was for David's physical descendants, however the covenant was fulfilled initially when Christ ascended as the King over His church, and will be fulfilled ultimately when He returns to rule over Israel as her Davidic King in the 1,000 year reign.
g. New Covenant - Jeremiah 31:31-34 This Covenant is a bringing together of the glorious promises of blessings first stated in the Abrahamic Covenant. It promises the indwelling Holy Spirit, forgiveness of sins, God's law written on the heart and personal relationship with God. It is spiritually being fulfilled in this church age and will be fulfilled in a literal way to Israel at Christ's return.
3. Featured Focus of the Covenants - Jesus Christ Romans 9:5
The one word that permeates almost all of these featured covenants is the term "seed". The idea of "seed" refers to a promised redeemer. The Covenant of Grace in Genesis 3:15 unscores this idea of seed. From the Noahic Covenant the "seed" promise continued through the bloodline of Shem. The Abrahamic Covenant features this term "seed" - point to Christ. (Galatians 3:16) The Davidic Covenant also centers around this concept of "seed", pointing to Christ - the true King. (Romans 1:1-3). Christ of course revealed Himself to be the Mediator of the New Covenant. (Luke 22:20)
Thursday, September 13, 2012
The Bible - Book of Ages
Ephesians 3:8-11 To me, the very least of all saints, this grace was given, to preach to the
Gentiles the unfathomable riches of Christ, 9and to
bring to light what is the administration of the mystery which for ages has been
hidden in God who created all things; 10so
that the manifold wisdom of God might now be made known through the church to
the rulers and the authorities in the heavenly places. 11This was in accordance with the eternal
purpose which He carried out in Christ Jesus our Lord.
Introduction - The Bible's Message
Yesterday we looked over two main themes that Bible teachers have suggested to be central themes that the Bible is built around: Dispensations and Covenants. Dispensations are God's Administration of history through successive periods of time in which He governs the world and redemption like a Master running a house. Covenants are the binding agreements that God has chosen to enter into with His people throughout redemptive history. This Blogger would like to suggest that one does not have to choose between either/or, since both ideas have positively contributed their share to understanding the message of the Bible.
Beginning to piece together the biblical puzzle
With that said I would like to consider today how the Bible's overall message is framed around the idea of God's administration of our world and redemption. Think of a large puzzle. Whenever you put together a puzzle, where do you begin? With the edge pieces. Why? Because it is the edge pieces that have the straight edges, corners and "frame" the boundaries of the puzzle. How does God run His world? How does He administrate his plans and purposes? All of these questions are answered when we consider the concept of "dispensations".
God's Upper Story Plan for the ages
Authors Randy Frazee and Max Lucado have developed a marvelous study the features a two-story view of biblical history called "The Story". In the study, the suggestion is made that God has an "Upper Story" plan while we here on earth are in the "Lower Story". Max Lucado defines these two ideas as follows: "God's Upper Story plan is simply referring to His Eternal plans, whereas the lower story is our daily working out of life. It is in our daily working out of life that we aim to adapt and conform our lower story to God's upper story." 1
Clearly such an idea of viewing history and the Bible in a bi-level way finds precedent in scripture. Philippians 2:12-13 tells us to "work out our salvation with fear and trembling" (lower story), for it is God who is working in you His perfect and pleasing will" (upper story). Or how about Colossians 3:1-3, where we are instructed to "seek those things above where Christ is (upper story). For only then can we prioritize "lower story life" in the right way. (Matthew 6:33)
It is this Upper story plan that occupies our attention today. The term "dispensation" (KJV) or "Administration" is defined in Ephesians 3:1-10 as referring to God's Upper Story plan for the Ages. What does the Bible reveal about God's Administrative Reign? How do the dispensations bear out the frame work of the Bible's message? Consider the thoughts below:
1. Plan of the Ages. Ephesians 3:1-4
Paul writes in Ephesians 3:1-2 1"For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2if indeed you have heard of the stewardship of God’s grace which was given to me for you; 3that by revelation there was made known to me the mystery, as I wrote before in brief." Now what is this "mystery" of which Paul already spoke about in Ephesians? We read these words in Ephesians 1:9-10 "made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him"
God's plan of the ages is administrated by Him and for Him. Furthermore, we discover that God has given a measure of stewardship of the revelation of that plan to His people. The mystery refers to something previously hidden or unknown that required revelation. What is the mystery? That the Gentiles would have a share in the promises given originally to Israel in the Old Testament. While not negating God's plan for Israel, this new stage in God's plan for the ages would be called "The Church". (Ephesians 3:10)
The first two main ages of scripture did not fully reveal this revelation (namely the Beginning Age and the Old Testament Age), however it was to be in this current age, the "Church Age", that the full bloom of this truth, hinted at but not ever revealed in the Old Testament, was to be revealed. The Church age, this current age, is the "middle age" of the five ages of the Book of ages, with the last two being the "Kingdom Age" (Millenial reign of Jesus Christ) bridging into the Age to come, the New Heavens and New Earth.
2. The Progressive Revelation of God's Message of the Scripture Ephesians 3:5-6
God's "Upper Story Plan", His Administrative reign over the household of His creation and redemption was certainly His plan for the ages. But the nature of this plan was to be progressive revelation. The Bible was written over a period of 1500 years, by forty different authors, writing in Hebrew, Aramaic and Greek, living on Europe, Asia and Africa. In Ephesians 3:5-6 we get a taste of the progress of this revelation of the mystery of the Gospel to which Paul speaks. He tells us that it was hidden for "previous generations". That takes us back through the former age, the Old Testament. According to Ephesians 1:10 God had conceived of this plan in eternity, and began speaking of it to Adam and Eve right after creation. Not even the fall into sin could disrupt God's marvelous plan.
As time and history progressed, God revealed each piece of the biblical puzzle to the prophets, then through the incarnation of Jesus Christ. In Hebrews 2:1-2 we read that in various times, places and ways God spoke to the fore fathers, but in these last days He has spoken to us by His Son. The Apostles and the New Testament roundout the objective revelation of God through words.
We have the full revelation of God, and now are charged by Christ and His Spirit to carry forth this gospel, progressively revealed to the ages, in these last days. From the beginning age, through the Old Testament age, into this church age, we are to tell the whole world about Christ. We are to tell them that Christ is coming again to set up His kingdom - the Kingdom age. We're to tell them to be ready, to escape the wrath to come. Eternity, the Age to Come, will come to pass. What men must do is repent and believe on Jesus in this current age.
3. The Person of Christ - the central Person of God's message of the Bible - Ephesians 3:11-12
Ephesians 3:11-12 states - "11This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord, 12in whom we have boldness and confident access through faith in Him."
The Bible is God's Book of the Ages because it tells us about Jesus Christ - the King of the Ages. Christ is indeed the King of Kings and Lord of Lords. The Plan of the Ages, progressively revealed, in each successive dispensation or administration of God, is to set for the Person and Work of the Lord Jesus Christ. God's glory in Christ is the wonderful purpose of scripture. As we consider the Bible, the book of the ages, may we be a people who have by grace, through faith, believe on Him and live ever for Him.
End Notes____________
1. Frazee Randy and max Lucado - The Story: Getting to the Heart of God's Story DVD - Session 1. Zondervan Publishing. 2011
Introduction - The Bible's Message
Yesterday we looked over two main themes that Bible teachers have suggested to be central themes that the Bible is built around: Dispensations and Covenants. Dispensations are God's Administration of history through successive periods of time in which He governs the world and redemption like a Master running a house. Covenants are the binding agreements that God has chosen to enter into with His people throughout redemptive history. This Blogger would like to suggest that one does not have to choose between either/or, since both ideas have positively contributed their share to understanding the message of the Bible.
Beginning to piece together the biblical puzzle
With that said I would like to consider today how the Bible's overall message is framed around the idea of God's administration of our world and redemption. Think of a large puzzle. Whenever you put together a puzzle, where do you begin? With the edge pieces. Why? Because it is the edge pieces that have the straight edges, corners and "frame" the boundaries of the puzzle. How does God run His world? How does He administrate his plans and purposes? All of these questions are answered when we consider the concept of "dispensations".
God's Upper Story Plan for the ages
Authors Randy Frazee and Max Lucado have developed a marvelous study the features a two-story view of biblical history called "The Story". In the study, the suggestion is made that God has an "Upper Story" plan while we here on earth are in the "Lower Story". Max Lucado defines these two ideas as follows: "God's Upper Story plan is simply referring to His Eternal plans, whereas the lower story is our daily working out of life. It is in our daily working out of life that we aim to adapt and conform our lower story to God's upper story." 1
Clearly such an idea of viewing history and the Bible in a bi-level way finds precedent in scripture. Philippians 2:12-13 tells us to "work out our salvation with fear and trembling" (lower story), for it is God who is working in you His perfect and pleasing will" (upper story). Or how about Colossians 3:1-3, where we are instructed to "seek those things above where Christ is (upper story). For only then can we prioritize "lower story life" in the right way. (Matthew 6:33)
It is this Upper story plan that occupies our attention today. The term "dispensation" (KJV) or "Administration" is defined in Ephesians 3:1-10 as referring to God's Upper Story plan for the Ages. What does the Bible reveal about God's Administrative Reign? How do the dispensations bear out the frame work of the Bible's message? Consider the thoughts below:
1. Plan of the Ages. Ephesians 3:1-4
Paul writes in Ephesians 3:1-2 1"For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2if indeed you have heard of the stewardship of God’s grace which was given to me for you; 3that by revelation there was made known to me the mystery, as I wrote before in brief." Now what is this "mystery" of which Paul already spoke about in Ephesians? We read these words in Ephesians 1:9-10 "made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him"
God's plan of the ages is administrated by Him and for Him. Furthermore, we discover that God has given a measure of stewardship of the revelation of that plan to His people. The mystery refers to something previously hidden or unknown that required revelation. What is the mystery? That the Gentiles would have a share in the promises given originally to Israel in the Old Testament. While not negating God's plan for Israel, this new stage in God's plan for the ages would be called "The Church". (Ephesians 3:10)
The first two main ages of scripture did not fully reveal this revelation (namely the Beginning Age and the Old Testament Age), however it was to be in this current age, the "Church Age", that the full bloom of this truth, hinted at but not ever revealed in the Old Testament, was to be revealed. The Church age, this current age, is the "middle age" of the five ages of the Book of ages, with the last two being the "Kingdom Age" (Millenial reign of Jesus Christ) bridging into the Age to come, the New Heavens and New Earth.
2. The Progressive Revelation of God's Message of the Scripture Ephesians 3:5-6
God's "Upper Story Plan", His Administrative reign over the household of His creation and redemption was certainly His plan for the ages. But the nature of this plan was to be progressive revelation. The Bible was written over a period of 1500 years, by forty different authors, writing in Hebrew, Aramaic and Greek, living on Europe, Asia and Africa. In Ephesians 3:5-6 we get a taste of the progress of this revelation of the mystery of the Gospel to which Paul speaks. He tells us that it was hidden for "previous generations". That takes us back through the former age, the Old Testament. According to Ephesians 1:10 God had conceived of this plan in eternity, and began speaking of it to Adam and Eve right after creation. Not even the fall into sin could disrupt God's marvelous plan.
As time and history progressed, God revealed each piece of the biblical puzzle to the prophets, then through the incarnation of Jesus Christ. In Hebrews 2:1-2 we read that in various times, places and ways God spoke to the fore fathers, but in these last days He has spoken to us by His Son. The Apostles and the New Testament roundout the objective revelation of God through words.
We have the full revelation of God, and now are charged by Christ and His Spirit to carry forth this gospel, progressively revealed to the ages, in these last days. From the beginning age, through the Old Testament age, into this church age, we are to tell the whole world about Christ. We are to tell them that Christ is coming again to set up His kingdom - the Kingdom age. We're to tell them to be ready, to escape the wrath to come. Eternity, the Age to Come, will come to pass. What men must do is repent and believe on Jesus in this current age.
3. The Person of Christ - the central Person of God's message of the Bible - Ephesians 3:11-12
Ephesians 3:11-12 states - "11This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord, 12in whom we have boldness and confident access through faith in Him."
The Bible is God's Book of the Ages because it tells us about Jesus Christ - the King of the Ages. Christ is indeed the King of Kings and Lord of Lords. The Plan of the Ages, progressively revealed, in each successive dispensation or administration of God, is to set for the Person and Work of the Lord Jesus Christ. God's glory in Christ is the wonderful purpose of scripture. As we consider the Bible, the book of the ages, may we be a people who have by grace, through faith, believe on Him and live ever for Him.
End Notes____________
1. Frazee Randy and max Lucado - The Story: Getting to the Heart of God's Story DVD - Session 1. Zondervan Publishing. 2011
Wednesday, September 12, 2012
Putting together the Bible's Big Pieces
Ephesians 1:9-10 9He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him
Romans 9:4-5 4who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, 5whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.
Defining the Bible's Big Pieces
Yesterday we looked at why Christians need to know the overall pattern and themes of the Bible. Today we want to begin defining what the Bible's big pieces are and how they fit together. In the realm of biblical theology, two schools of thought have emerged that attempt to define the message and purpose of scripture. Today I just want to give the general outline of each, leaving further details for later blogs down the road.
Scripture's message is framed by God''s reign or administration of His world - i.e dispensations
The first school of thought views the Bible as unfolding God's plan for the ages. History, redemption and the world are viewed by this
school as being likened unto a house over which God administrates His providential reign. In passages like Ephesians 1:9-10, this manner of God ruling His world like a "house" is referred to as His system of administrations, stewardships or as older versions call it: "dispensations". The term "dispensation" comes from a Latin term (dispensare) that we get our word "dispense" - thus a "soap dispenser" for example dispenses soap to wash hands, dishes or whatever we may need to clean things in a home.
This school of thought - called "dispensationalism", states that it is God's system of administrations or "dispensations" that is to be our focus in discerning the message of scripture. These dispensations or administrations are closely linked to God's progress of revelation through the ages. Teachers who espouse a dispensational understanding of scripture differ on how many such "ages", "administrations" or "dispensations" are outlined through the Bible. As I see it, the Bible defines five such ages:1
1. The Beginning Age (i.e creation) Genesis 1-2 (this theme of beginnings overlaps also into Genesis 3-11)
2. The Former Age (i.e Old Testament age) Genesis 3-Malachi (the former or Old Testament Age overlaps through the Gospels)
3. The Current Age (i.e New Testament age or church age) Acts -Jude (this age overlaps from the Gospels well into the Book of Revelation up through Revelation 19)
4. The Kingdom Age (i.e Christ thousand year reign following His second coming & restoration of Israel) Revelation 20 (This Age marks the end of the current age and bridges us into the Age to come)
5. The Age to come (i.e The New Heavens and New Earth) Revelation 21-22 (This final age will last forever and is essentially when all history is complete and the final judgment has occured, with unbelievers sadly but truly cast into the lake of fire, and believers in Christ being with the Lord for eternity).
Scripture's message and theme is centered around the biblical covenants
The second school of thought sees the message and themes of scripture centered not so much around the successive ages, administrations or dispensations of God as it does around the concept of Covenant.2 A covenant in the Bible is a binding agreement made between two people. Essentially in this view, covenant is how God relates to His world and to His people in particular. Like dispensationalism, I also find this second school of thought somewhat helpful, since the idea of Covenant is quite prominent in the Bible.
Since the theme of covenant is central, this system of Bible interpretation is naturally called "Covenant theology". Passages like Romans 9:4-5 are excellent examples of how the "covenants" play a key role in discerning the Bible's big picture. For now were are not going to go into extensive detail - rather I just want to introduce to you the two fundamental covenants stated by this system. The remaining covenants of the Bible are more fully revealed, and for now will only be listed, with a fuller treatment to come in future blogs.3
1. Covenant of works - This Covenant was given originally by God to Adam and his descendants. It was graciously givn by God, and its fulfillment was dependant upon Adam's obedience or disobedience to a handful of commands. Since Adam and Eve broke those commands in Genesis 3, the covenant of works was thus broken. The Covenant of works is taken by some to be repeated in principle is the Mosaic Covenant (i.e the Covenant at Sinai or The Law). The Mosaic Covenant's main function is to point people to God's salvation by grace through faith in Christ. More on this in later blogs.
2. Covenant of Grace - Covenant theologians state that God offered a second covenant- a covenant of grace - wherein the fulfillment of the Covenant was not going to lean on man's performance, but God's. God slayed two animals in Adam and Eve's place - laying the groundwork for this covenant - forgiveness of sins through the shedding of blood. (Genesis 3:15, 20-21) Second, by grace through faith was the sole means by which Adam, Eve and any of their descendants could ever hope to be reconciled with God. These elements mark the Gospel message find their repetition in the covenants of God with Abraham and David, as well as the New Covenant.
3. Noahaic Covenant - Genesis 9
4. Abrahamic Covenant - Genesis 12, 15, 17, 22.
5. Mosaic Covenant - Exodus 19-20
6. Davidic Covenant. 2 Samuel 7:13-16.
7. New Covenant. Jeremiah 31-33; Ezekiel 36:22-38; 2 Corinthians 3 & 5. (4)
As in all systems of Bible interpretation, these two mains systems must each be judged by scripture. Both systems have their strengths and weakness. The point today is to show the reader ways in which we can begin to think of how we can fit together the Bible's pieces. May we all have a greater desire to study God's Word, know Him more and make Him know.
End Notes_______________
1. Though I did not mention this in the main body of today's blog, let the reader be aware that these five "ages" are not separate or cut off from one another. Its not like you could had told on a wrist watch or calendar when the Age of the Old Testament ended and when the Current Age had begun. The transitions between one age and the next is marked by gradual transitioning, not sudden abruptness. The Book of Acts is a prime example of this, since the Jewish believers in the Lord had to have a "dispensational upgrade" from an Old Testament anticipation of God's promises to a New Testament understanding of Christ's fulfillment of those promises.
2. In Covenant theology to say that the stress is placed upon the Covenants does not mean there is not also mention of distinct periods of progressive revelation throughout the Bible. The point on this comment is that the basis of the God's progressive revelation in scripture lies on the covenants moreso than the successive ages.
3. The reader may note that I did not mention other important covenants like the, the Priestly Covenant with Phineas in Numbers 25:10-18 and the Land Covenant with Israel in Deuteronomy 28-31. The reason being is that I am introducing this concept of Covenant theology to readers. Eventually in future blogs I may bring in these other covenants.
4. The New Covenant is revealed in Jeremiah 31-33 and Ezekiel 36:22-38 and other Old Testament passages with reference to God's promise to restore the nation of Israel. Four main promises are given in this covenant: a). Indwelling Holy Spirit b). Transformed heart c). Law of God written in the heart d). Personal Relationship with God and He with the believer. When we come to the New Testament we see Jesus asserting Himself to be the Mediator of the New Covenant. Bible scholars debate as to whether there is a separate new Covenant for the church from the Old Testament version for Israel or whether the one mentioned by Jesus is a spiritual inauguration of the one spoken of the in the Old Testament (i.e Two New Covenants or One New Covenant). Over the past fifty years, conservative biblical scholarship has more and more concluded that the New Covenant promises experienced in the New Testament church are an inauguration of the promises to be physically manifested in the future restoration of National Israel at Christ's return.
Tuesday, September 11, 2012
How one verse puts together the entire Bible
Matthew 1:17 "So all the generations from Abraham to David are
fourteen generations; from David to the deportation to Babylon, fourteen
generations; and from the deportation to Babylon to the Messiah, fourteen
generations. "
Yesterday we began exploring the need for God's people to know how to fit together the scripture's pieces. Today I want us to consider the Bible's own testimony as to why Christians should know how it's message is framed by the ages of history, centered around God's Covenants and purposed in revealing God's glory in Jesus Christ.
Where to begin seeing the Bible put together - Matthew's Gospel
The text above is in the first chapter, of the first book of our New Testaments. Matthew was one of Jesus' disciples and the writer of the first Gospel. He under inspiration of the Holy Spirit opens the New Testament with a jog through roughly 2000 years of history. 42 generations of humanity, stretching from the sun-baked deserts of Canaanland in Abraham's day to the narrow streets of first century Nazareth, Bethlehem and Jerusalem.
Why does Matthew do this? To demonstrate Jesus Christ's legal right to the throne of David and prophetic identity as the seed of Abraham's promise. Matthew 1:17 fits together the Old Testament's big pieces in the following ways:
1. Matthew frames the Bible's message by noting God's plan of the ages All of redemptive history from Abraham to Jesus' day is framed by the generations of Israel that traversed their way through the ages. 42 generations, divided into three sets of 14 generations. The Old Testament age or era is viewed by Matthew in three "seasons" or "subdivisions of time": Abraham to David (over 1,100 years of time); David to the Babylonian captivity (roughly over 400 years of time) and then the Babylonian captivity up to Jesus' day (roughly 400 years of time).
2. Matthew centers the Bible's message around three chief historic covenants in the Old Testament All of redemptive history centers upon the Covenants of God. Again in just looking at Matthew 1:17, we note that Matthew's opening genealogy centers upon three men. Abraham is the father of the Jewish nation, and God's covenant with him is the chief covenant of the Bible from whence all others mark their point of reference. Genesis 12, 15, 17 and 22 and over 100 other biblical references speak of Abraham. God's promise of a redeemer, a nation, the land of Israel and the bloodline leading to the incarnation of the Lord Jesus Christ leads to and finds their point of departure from God's Covenant with Abraham.
David is the second man in Matthew's example of putting together scripture's pieces. David of course was the greatest king of Israel. In 2 Samuel 7:13-16 God makes a covenant with David, promising him a descendant upon His throne. This promise is connected with the Covenant of Abraham, since the blessing of Abraham was not only going to be centered generally in the nation of Israel, but moreso specifically in a Person - a King. The Covenants function like a string of pearls around the neck of scripture, with the central jewel being Christ Himself. Over 40 references to God's covenant with David are found from 2 Samuel to the end of the Old Testament.
Then of course Matthew ends this verse with reference to "the Messiah". The Greek text says "Christ", from which the translation in the NASB renders it as "the Messiah". Any Jewish reader would had been rocked at that claim - since the Messiah had been anticipated by the Jews for over 400 years from the close of Malachi. As we come later on into the New Testament, we discover that Jesus Christ was to be the mediator of the New Covenant, and that the inauguration of that Covenant would usher in the third major age of scripture - the Age of Grace or Church Age.
As Matthew puts together the Bible's pieces, he shows firstly that the Bible's message is framed by the ages. Then he features Abraham and David, men who were the objects of two of the three greatest covenants of God in the Old Testament. But now what is the focus, the purpose behind the ages and covenants of the Bible? In the Old Testament, there was one other main Covenant which not only reiterates what God had promised to Abraham, but takes the promises of Abraham and predictions of the Davidic Covenant and gives them a target of fulfillment - Blessing - i.e the New Covenant of Jeremiah 31-33.
3. Matthew shows the purpose of both the ages and covenants of the Bible - Jesus Christ How was God going to bless all families of the earth (as he stated to Abraham)? Furthermore, how was He going to establish a permanent King on the throne of Jerusalem? Lastly, how was God going to usher in the New Covenant promises of a transformed heart, forgiveness of sins and the internally written law of God on the heart of the believer? All of these big questions find their answer in the remainder of Matthew's Gospel and the New Testament. That answer of course is in the Person and work of the Lord Jesus Christ. Already in Christ's first coming we see the Abrahamic, David and New Covenant promises being inaugurated by Christ following his death, burial, resurrection and ascension following his first coming. However, those same three covenants have not yet been fulfilled in their entirety, and will not be finally and ultimately fulfilled until Christ's second coming.
How the Bible's big pieces unveil the God-man Jesus Christ
Touching His humanity - Jesus Christ fulfills the bloodline of Abraham, is the descendant of David's throne and the Mediator of the New Covenant. As God in human flesh, he has inaugurated His reign as the Davidic king over His church, and will return to manifest the physical earthly aspect of that reign for 1,000 years. (Revelation 20) Second, Christ will return to restore Israel, the original recipients of Abraham's promise. (Romans 11:25-26) Then finally, as mediator of the New Covenant, Christ functions as the Christian's prophet, priest and King, spiritually pouring out the New Covenant blessings on the church, with the plan of taking the current set-aside nation of Israel and pouring out those same blessings more fully on a repentant Israel at His second coming. (Zech 12:10; 2 Corinthians 5)
As you can see, one verse, Matthew 1:17 easily shows why knowing how the Bible fits together can aid the Christian in knowing the scope and significance of the Bible in its aim to reveal God's glory in Jesus Christ.
Yesterday we began exploring the need for God's people to know how to fit together the scripture's pieces. Today I want us to consider the Bible's own testimony as to why Christians should know how it's message is framed by the ages of history, centered around God's Covenants and purposed in revealing God's glory in Jesus Christ.
Where to begin seeing the Bible put together - Matthew's Gospel
The text above is in the first chapter, of the first book of our New Testaments. Matthew was one of Jesus' disciples and the writer of the first Gospel. He under inspiration of the Holy Spirit opens the New Testament with a jog through roughly 2000 years of history. 42 generations of humanity, stretching from the sun-baked deserts of Canaanland in Abraham's day to the narrow streets of first century Nazareth, Bethlehem and Jerusalem.
Why does Matthew do this? To demonstrate Jesus Christ's legal right to the throne of David and prophetic identity as the seed of Abraham's promise. Matthew 1:17 fits together the Old Testament's big pieces in the following ways:
1. Matthew frames the Bible's message by noting God's plan of the ages All of redemptive history from Abraham to Jesus' day is framed by the generations of Israel that traversed their way through the ages. 42 generations, divided into three sets of 14 generations. The Old Testament age or era is viewed by Matthew in three "seasons" or "subdivisions of time": Abraham to David (over 1,100 years of time); David to the Babylonian captivity (roughly over 400 years of time) and then the Babylonian captivity up to Jesus' day (roughly 400 years of time).
2. Matthew centers the Bible's message around three chief historic covenants in the Old Testament All of redemptive history centers upon the Covenants of God. Again in just looking at Matthew 1:17, we note that Matthew's opening genealogy centers upon three men. Abraham is the father of the Jewish nation, and God's covenant with him is the chief covenant of the Bible from whence all others mark their point of reference. Genesis 12, 15, 17 and 22 and over 100 other biblical references speak of Abraham. God's promise of a redeemer, a nation, the land of Israel and the bloodline leading to the incarnation of the Lord Jesus Christ leads to and finds their point of departure from God's Covenant with Abraham.
David is the second man in Matthew's example of putting together scripture's pieces. David of course was the greatest king of Israel. In 2 Samuel 7:13-16 God makes a covenant with David, promising him a descendant upon His throne. This promise is connected with the Covenant of Abraham, since the blessing of Abraham was not only going to be centered generally in the nation of Israel, but moreso specifically in a Person - a King. The Covenants function like a string of pearls around the neck of scripture, with the central jewel being Christ Himself. Over 40 references to God's covenant with David are found from 2 Samuel to the end of the Old Testament.
Then of course Matthew ends this verse with reference to "the Messiah". The Greek text says "Christ", from which the translation in the NASB renders it as "the Messiah". Any Jewish reader would had been rocked at that claim - since the Messiah had been anticipated by the Jews for over 400 years from the close of Malachi. As we come later on into the New Testament, we discover that Jesus Christ was to be the mediator of the New Covenant, and that the inauguration of that Covenant would usher in the third major age of scripture - the Age of Grace or Church Age.
As Matthew puts together the Bible's pieces, he shows firstly that the Bible's message is framed by the ages. Then he features Abraham and David, men who were the objects of two of the three greatest covenants of God in the Old Testament. But now what is the focus, the purpose behind the ages and covenants of the Bible? In the Old Testament, there was one other main Covenant which not only reiterates what God had promised to Abraham, but takes the promises of Abraham and predictions of the Davidic Covenant and gives them a target of fulfillment - Blessing - i.e the New Covenant of Jeremiah 31-33.
3. Matthew shows the purpose of both the ages and covenants of the Bible - Jesus Christ How was God going to bless all families of the earth (as he stated to Abraham)? Furthermore, how was He going to establish a permanent King on the throne of Jerusalem? Lastly, how was God going to usher in the New Covenant promises of a transformed heart, forgiveness of sins and the internally written law of God on the heart of the believer? All of these big questions find their answer in the remainder of Matthew's Gospel and the New Testament. That answer of course is in the Person and work of the Lord Jesus Christ. Already in Christ's first coming we see the Abrahamic, David and New Covenant promises being inaugurated by Christ following his death, burial, resurrection and ascension following his first coming. However, those same three covenants have not yet been fulfilled in their entirety, and will not be finally and ultimately fulfilled until Christ's second coming.
How the Bible's big pieces unveil the God-man Jesus Christ
Touching His humanity - Jesus Christ fulfills the bloodline of Abraham, is the descendant of David's throne and the Mediator of the New Covenant. As God in human flesh, he has inaugurated His reign as the Davidic king over His church, and will return to manifest the physical earthly aspect of that reign for 1,000 years. (Revelation 20) Second, Christ will return to restore Israel, the original recipients of Abraham's promise. (Romans 11:25-26) Then finally, as mediator of the New Covenant, Christ functions as the Christian's prophet, priest and King, spiritually pouring out the New Covenant blessings on the church, with the plan of taking the current set-aside nation of Israel and pouring out those same blessings more fully on a repentant Israel at His second coming. (Zech 12:10; 2 Corinthians 5)
As you can see, one verse, Matthew 1:17 easily shows why knowing how the Bible fits together can aid the Christian in knowing the scope and significance of the Bible in its aim to reveal God's glory in Jesus Christ.
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