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EvaluationofPerspectivesonIsraelandtheChurch:4ViewsBy:JoeParle,Ph.D.,AcademicDeanoftheCollegeofBiblicalStudies
PerspectivesonIsraelandtheChurch:4Views,editedbyChadO.Brand,provides
fourcommonpositionsinevangelicalChristianityontherelationshipofIsraelandthechurch:
thecovenantalposition,thetraditionaldispensationalposition,theprogressivedispensational
position,andtheprogressivecovenantalview.Thisbookfeaturesexcellentscholarswhoare
committedtotheirpositionsandcanbiblicallydefendthepositions.Thetoneisirenicandthe
formatofallowingeachwritertodefendhispositionandtheotherwriterstorespondtothe
specificstatementsprovidesahelpfulperspectivetothereader.Thisreviewwillfocusonthe
waysinwhichtraditionaldispensationalismwasmisunderstoodormisrepresentedinthe
book.1Theauthorswhopresentedviewsoutsideofdispensationalismseemedto
misunderstandseveralkeyaspectsofdispensationalism.Thekeyareasofmisunderstanding
amongthenon-dispensationalwritersthatwillbereviewedinthispaperare:thedoxological
purposeofGod,atraditionaldispensationalsoteriology,atraditionaldispensational
understandingoftrueIsrael,2andaliteralhermeneutic.Abetterunderstandingoftheseareas
willaddresssomeoftheconcernsraisedbytheadvocatesofotherpositions.
1Dr.RobertThomasdidanexceptionaljobdefendingtraditionaldispensationalismandpointingoutthe
deficienciesoftheothersystems.SinceIhavenosignificantareaofdisagreementwithhim,Iwillallowthereadertoreadhisportionsofthebooktoformtheirownopinion.TheareasIampointingtodidnotseemtobeaddressedinasmuchdetailbutthatwasprobablynotduetoadeficiencyinDr.Thomas’treatmentbutinsteadalikelyresultofspacelimitationthathehadtoworkwith.
2Timeandspacewillonlypermitadiscussionofthebiblicaldataonthistopicandnotahistoricalanalysis.
ForahistoricalanalysisofthedevelopmentofthedistinctionsbetweenthechurchandIsraelincovenanttheologyseePeter.Richardson,IsraelintheApostolicChurch(London:CambridgeU.P.,1969)andRonaldE.Diprose,IsraelandtheChurch:TheOriginsandEffectsofReplacementTheology(Waynesboro,GA:AuthenticMedia,2004).
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TheDoxologicalPurposeofGod
Brandmakesastatementthatindicatesthathedoesnotfullyunderstanda
traditionaldispensationalviewofthedoxologicalpurposeofGodwhenhewrites,“Astothe
otherprinciple,thegloryofGod,covenanttheologyiseverybitascommittedtotheprinciple
asdispensationalismis,asisreadilyobviousinanystandardworkofcovenanttheology.”3Ryrie
contrastsatraditionaldispensationalviewwiththecovenantalperspectivewhenhewrites:
Thecovenanttheologian,inpractice,believesthepurposetobesalvation(althoughcovenanttheologiansstronglyemphasizethegloryofGodintheirtheology),andthedispensationalistsaysthepurposeisbroaderthanthat,namelythegloryofGod[emphasishis]…Tothenormativedispensationalist,thesoteriological,orsaving,programofGodisnottheonlyprogrambutoneofthemeansGodisusinginthetotalprogramofglorifyingHimself.Scriptureisnotman-centeredasthoughsalvationwerethemaintheme,butitisGod-centeredbecauseHisgloryisatthecenter.TheBibleitselfclearlyteachesthatsalvation,importantandwonderfulasitis,isnotanendinitselfbutisratherameanstotheendofglorifyingGod(Eph.1:6,12,14).4
ThisquotationbyRyriedemonstratesthatGod’soverallpurposeisHisglory;salvationisone,
butnottheonlymeans,bywhichHisgloryisaccomplished.WhileBrandisveryaccuratein
pointingoutthatcovenanttheologyalsofocusesgreatlyonthegloryofGod,hemissesthe
greaterpointthatRyriemakesthatdispensationalismdoesnotputsoteriologyatthecenterof
itssystemascovenanttheologiansoftendoorChristologyasprogressivedispensationalistsand
progressivecovenantalistsoftendo.Instead,dispensationalistsputprimaryemphasison
bibliology(especiallythebiblicalcovenantsandhermeneutics)aswellastheologyproperby
3ChadO.Brand,“Introduction,”PerspectivesonIsraelandtheChurch:4Views,ed.ChadO.Brand
(Nashville,TN:B&HPublishingGroup,2015)9.4CharlesCaldwellRyrie,Dispensationalism,revisedandexpandeded.(Chicago,Ill.:MoodyPress,1995),40.
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focusingonhowGodisglorifiedbyachievingHisstatedpurposesforeverythingHecreates.The
followingchart5byDr.MikeStallardisveryhelpfulforillustratingRyrie’sthirdpoint:
Dr. Mike Stallard, Baptist Bible Seminary
THE FOCUS ON THE GLORY OF GODIN DISPENSATIONALISM
God’s Plan for Angels
God’s Planfor the Salvation
of Individual MenCreation of the World
(Gen. 1)
Creation of the Nations(Gen. 10)
Creation of Israel(Gen. 11-12ff)
CREATIONCreation of the Church
(Acts 2)
REDEMPTIONRapture of the Church
(I Thess. 4:13-18)
God’s Plan for the Lost
Restoration of Israel(Amos 9, Rom. 11)
Judgment of the Nations(Isa. 2, Matt. 25)
Redemption of Creation(Rom. 8:19-22, Rev. 21)
AsStallard’schartshows,GodreceivesgloryfromfulfillingHisoriginalcreatedpurposefor
everythingHecreates.God’splanismorethanjustthesalvationofindividualmen,butHehasa
planfortheworld,thenations,Israel,thechurch,humans,andevenangels.
IfthenationofIsraelwascreatedforGod’sglory(cf.Isa.44:23;49:3,et.al.),then
GodisgreatlyglorifiedwhenheultimatelyfulfillsHiscreatedpurposeforIsrael.Forthisreason
PaulproclaimsinRomans11:28-29,“Fromthestandpointofthegospeltheyareenemiesfor
yoursake,butfromthestandpointofGod'schoicetheyarebelovedforthesakeofthefathers;
forthegiftsandthecallingofGodareirrevocable.”6Justascovenanttheologiansassertthat
5MikeStallard,“TheFocusoftheGloryofGodinDispensationalism(unpublishedcoursenotesinTH1:
AdvancedIssuesinTheologicalMethod,BaptistBibleSeminary,Fall2004)1.6UnlessotherwisenotedthatallScripturequotationsarefromtheNewAmericanStandardBible.
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GodwillultimatelyfulfillHiselectingpurposesinindividualChristians,soalsoGodwillfulfillHis
electingpurposesintheNationofIsrael;forHiscallingofthenationofIsraelisirrevocable.
PerhapsthisiswhyGodsoclearlystatedHispermanentcommitmenttoIsraelasa
nationinJeremiah31:33-40:
“ButthisisthecovenantwhichIwillmakewiththehouseofIsraelafterthosedays,"declarestheLORD,"IwillputMylawwithinthemandontheirheartIwillwriteit;andIwillbetheirGod,andtheyshallbeMypeople.Theywillnotteachagain,eachmanhisneighborandeachmanhisbrother,saying,'KnowtheLORD,'fortheywillallknowMe,fromtheleastofthemtothegreatestofthem,"declarestheLORD,"forIwillforgivetheiriniquity,andtheirsinIwillremembernomore."ThussaystheLORD,WhogivesthesunforlightbydayAndthefixedorderofthemoonandthestarsforlightbynight,Whostirsuptheseasothatitswavesroar;TheLORDofhostsisHisname:"IfthisfixedorderdepartsFrombeforeMe,"declarestheLORD,"ThentheoffspringofIsraelalsowillceaseFrombeinganationbeforeMeforever."ThussaystheLORD,"IftheheavensabovecanbemeasuredAndthefoundationsoftheearthsearchedoutbelow,ThenIwillalsocastoffalltheoffspringofIsraelForallthattheyhavedone,"declarestheLORD."Behold,daysarecoming,"declarestheLORD,"whenthecitywillberebuiltfortheLORDfromtheTowerofHananeltotheCornerGate.ThemeasuringlinewillgooutfartherstraightaheadtothehillGareb;thenitwillturntoGoah.Andthewholevalleyofthedeadbodiesandoftheashes,andallthefieldsasfarasthebrookKidron,tothecorneroftheHorseGatetowardtheeast,shallbeholytotheLORD;itwillnotbepluckeduporoverthrownanymoreforever."
Foradispensationalist,thispassageislikelyascriticaltosupportingthedistinctionbetweenthe
churchandIsraelasGalatians6:16isforcovenanttheology.Surprisingly,eventhoughmultiple
authorsopenlydiscussedtheNewCovenant,noneofthenon-dispensationalistauthors
addressedthisimportantpassage.ThispassageclearlystatesthattheNewCovenantismade
withthehouseofIsrael,andthatJerusalemwillneverbeoverthrownagain.Todemonstrate
HiscommitmenttoIsrael,Godpromisesthatthefixedorderofthesunforthedayandthe
moonfornightwillendbeforetheoffspring(notethephysicalconceptofoffspring)ofIsrael
willbecastoff.ThislevelofcommitmentwasstatedinabookthatpredictedtheBabylonian
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captivityforIsraelitedisobedience.ToarguethatthechurchhasreplacedIsraelinGod’splanis
todenytheclearmeaningofthistext.
GodreiteratesthiscommitmenttothenationofIsraelinEzekiel
36:20-36:
Whentheycametothenationswheretheywent,theyprofanedMyholyname,becauseitwassaidofthem,'ThesearethepeopleoftheLORD;yettheyhavecomeoutofHisland.'ButIhadconcernforMyholyname,whichthehouseofIsraelhadprofanedamongthenationswheretheywent.ThereforesaytothehouseofIsrael,'ThussaystheLordGOD,"Itisnotforyoursake,OhouseofIsrael,thatIamabouttoact,butforMyholyname,whichyouhaveprofanedamongthenationswhereyouwent.IwillvindicatetheholinessofMygreatnamewhichhasbeenprofanedamongthenations,whichyouhaveprofanedintheirmidst.ThenthenationswillknowthatIamtheLORD,"declarestheLordGOD,"whenIproveMyselfholyamongyouintheirsight.ForIwilltakeyoufromthenations,gatheryoufromallthelandsandbringyouintoyourownland.ThenIwillsprinklecleanwateronyou,andyouwillbeclean;Iwillcleanseyoufromallyourfilthinessandfromallyouridols.Moreover,Iwillgiveyouanewheartandputanewspiritwithinyou;andIwillremovetheheartofstonefromyourfleshandgiveyouaheartofflesh.IwillputMySpiritwithinyouandcauseyoutowalkinMystatutes,andyouwillbecarefultoobserveMyordinances.YouwillliveinthelandthatIgavetoyourforefathers;soyouwillbeMypeople,andIwillbeyourGod.Moreover,Iwillsaveyoufromallyouruncleanness;andIwillcallforthegrainandmultiplyit,andIwillnotbringafamineonyou.Iwillmultiplythefruitofthetreeandtheproduceofthefield,sothatyouwillnotreceiveagainthedisgraceoffamineamongthenations.Thenyouwillrememberyourevilwaysandyourdeedsthatwerenotgood,andyouwillloatheyourselvesinyourownsightforyouriniquitiesandyourabominations.‘Iamnotdoingthisforyoursake,’declarestheLordGOD,‘letitbeknowntoyou.Beashamedandconfoundedforyourways,OhouseofIsrael!ThussaystheLordGOD,‘OnthedaythatIcleanseyoufromallyouriniquities,Iwillcausethecitiestobeinhabited,andthewasteplaceswillberebuilt.Thedesolatelandwillbecultivatedinsteadofbeingadesolationinthesightofeveryonewhopassesby.Theywillsay,'ThisdesolatelandhasbecomelikethegardenofEden;andthewaste,desolateandruinedcitiesarefortifiedandinhabited.ThenthenationsthatareleftroundaboutyouwillknowthatI,theLORD,haverebuilttheruinedplacesandplantedthatwhichwasdesolate;I,theLORD,havespokenandwilldoit.
First,thispassagecannotbereferringtothechurchasaspiritualreplacementofIsraelbecause
theydidnot“comeoutofHisland”asEzekiel36:20requires.Additionally,thechurchhasnot
beencleansedofallofitsidolatryandfilthinessasdescribedEzekiel36:20.Ezekiel36:28also
promisesatimewhenIsraelwillberestoredtothelandpromisedtotheirforefathers,a
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promisethechurchcannotfulfil.EachofthesedescriptionsoftheNewCovenantintheOld
Testamentpromisenotonlyspiritualtransformation(despiteIsrael’spresentrebellion)butalso
futurerestorationtothePromisedLandwithoutfearofbeingconqueredinthatlandagain.
MostnotablyforthepurposeofunderstandingthedoxologicalpurposeofGod,noteGod’s
motivationforpreservingIsraelanddeliveringIsrael.Ezekiel36:22clearlyindicatesthatGod
intendstodeliverandcleanseIsraelforthesakeofthegloryofHisholynamedespiteallof
theiractstoprofaneit(whichonceagaindoesnotlikelyrefertothechurch).Advocatesofthe
non-dispensationalperspectivemustaddresshowGod’sstatedpurposeofglorifyingHimselfby
fulfillingHispurposetothenationofIsraelisaccomplishedbyreplacingIsraelwiththechurch.
Incontrasttootherpositionsthatadvocateapartialorcompletefulfillmentofthe
NewCovenantbythechurch,thetraditionaldispensationalistawaitsafuturefulfillmentby
IsraelinthePromisedLand.Anillustrationmighthelpindefiningwhatthatfulfillmentmight
looklike.OnJune28,2003,ImarriedmylovelywifeSuzanSeggerman(nowParle).Inthat
marriageceremony,Imadeacovenantalvowtohertoloveher“forbetterorforworse,for
richerorforpoorer,insicknessandinhealth,toloveandtocherishuntildeathdouspart.”
Whencanitbedeterminedthatthecovenanthasbeenfulfilled?Thevowsareclear.This
covenantcannotbefulfilleduntildeath.IfIloveherforbetterorforworse,richerorpoorer,in
sicknessandinhealthforfifteenyearsbutthendivorceherinthesixteenthyear,woulda
fifteenyeartrackrecordfulfillmycovenantalobligation?Clearlynot.IfIloveherforbetteror
worseandricherorpoorerbutfailtocareforheranytimesheissick,haveIfulfilledthe
requirementsofthecovenant?Clearlynot.Inthesameway,aneternalorperpetualcovenant,
canonlybefulfilledineternitywhenallaspects(andinthecaseoftheNewCovenanttheland
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aspectsaswell)arecompleted.7Asopposedtothepartialfulfillmentthatprogressive
dispensationalistsadvocate,theremaybetimeswhenmycovenantalcommitmentsare
observedorrealized.IfIdotakecareofherwhensheissickorourlovestaysstrongduring
poverty,thatreflectsmyeffortstocomplywithmycovenantalobligationbutitdoesnotfulfill
mycovenantalobligationbecauseofthetimerequirementofcommitmentuntildeath.
Inthesameway,asaresultofmymarriagetoSuzan,Iwasbroughtintoanew
family.Inthetwelveyearswehavebeenmarried,Suzan’sparentshavegrownincreasinglyill
andwehavehadtoprovidemuchcareforthemintheirsickness.AmIobligatedbythe
covenanttocareforherparents?NothinginthecovenantalvowImadetoSuzanrequiresme
todoso.However,becauseofmydeeploveformywifeandmyloveforherparentsasaresult
ofmyrelationshipwithmywife,asherhusbandImakegreatefforttocareforherparents.
Now,ifIdivorcedSuzanbutcontinuedtocareforherparentswhentheyweresick,wouldI
havefulfilledmycovenantalobligations?Clearlynot.Theblessingsandbenefitsherparents
receiveresultfromarelationshipofthecovenantbuttheydonotinfulfillthecovenant.8
Similarly,thechurchtodaybenefitsfromtheNewCovenantasaresultofits
relationshiptoAbrahamthroughthebridegroomChrist.However,whateverbenefitsthe
churchexperiencesnowdonotfulfilltheeternalandcompleterequirementsoftheNew
Covenant.SuchfulfillmentawaitsthefulfillmentofthecovenantalpromisestoethnicIsrael
7Forabroader,moreindepthdiscussionoftraditionaldispensationalistviewsoftheNewCovenant
pleaseseeMichaelStallard,ed.,DispensationalUnderstandingoftheNewCovenant(ArlingtonHeights,IL:RegularBaptistPress,2012).
8SomemightarguethattheillustrationisfaultybecausethechurchisthebrideofChrist.However,inthe
OldTestamentIsraelwasthebrideofYahweh,theFather(Isa.54:5,Hos.2:16-19,etc.).ThusIsraelisthebrideoftheFather/YahwehandthechurchisthebrideoftheSon/Christ.
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whentheycomeasanationtosavingfaithinthetrueMessiahJesusChristaspromisedin
Romans11:25-27,“ForIdonotwantyou,brethren,tobeuninformedofthismystery--sothat
youwillnotbewiseinyourownestimation--thatapartialhardeninghashappenedtoIsrael
untilthefullnessoftheGentileshascomein;andsoallIsraelwillbesaved;justasitiswritten,
‘THEDELIVERERWILLCOMEFROMZION,HEWILLREMOVEUNGODLINESSFROMJACOB.THIS
ISMYCOVENANTWITHTHEM,WHENITAKEAWAYTHEIRSINS.’"Ofparticularnoteinthis
passageisthepromisethatallofIsraelwillbesaved(σωθήσεται)inthefuture.Thiscouldnot
describethechurchbecausetheyareexperiencingHissalvationinthepresent.Additionally,if
thechurchisspiritualIsrael,thenwhoarethesavedGentilesmentionedinRomans11:11-13?
AsThomasmentions,replacementtheologiansoftenarguethatwhentheNewTestament
speaksnegativelyofIsraelitmustbereferringtoethnicIsraelbutwhentheNewTestamentis
speakingpositivelyaboutIsraelItmustbereferringtothechurch.9Dispensationalismresolves
thisinconsistencyintheuseofthetermIsraelbyconsistentlyidentifyingIsraelasphysical
descendantsofAbraham.10
9RobertL.Thomas,“TheTraditionalDispensationalistView,”PerspectivesonIsraelandtheChurch:4
Views,ed.ChadO.Brand(Nashville,TN:B&HPublishingGroup,2015)136.10Saucyaddressesthecommonargumentthatcovenanttheologiansmakethattheexistenceofonetree
requiresthechurchandIsraeltobethesamebyAsSaucypointsout,IsraelisgraftedintoitsownolivetreeinRomans11:24,“Forifyouwerecutofffromwhatisbynatureawildolivetree,andweregraftedcontrarytonatureintoacultivatedolivetree,howmuchmorewillthesewhoarethenaturalbranchesbegraftedintotheirownolivetree?”SeeRobertL.Saucy,“TheProgressiveDispensationalistView,”PerspectivesonIsraelandtheChurch:4Views,ed.ChadO.Brand(Nashville,TN:B&HPublishingGroup,2015)184.ItissomewhatironicthatcovenantaldispensationalistsarguebasedontheimageofthetreewhileignoringtheclearstatementbyPaulinRomans11:1thathewasanIsraelitewhowasaphysicaldescendentofAbrahamandBenjamin.Similarly,ReymondarguesforGodreplacingIsraelbasedontheparableofthewickedfarmers(seeReymond’sargumenton47-49and72-74forexcellentdefenseofthetraditionaldispensationalviewbyThomas)anddiscountstheliteralviewofthethousandyearreignofChristdescribedinRevelation20becauseRevelation“isdistinguishedbyotherNewTestamentbooksbyitsplethoraofsymbols”(214).Ifthatisthecase,isn’ttheillustrationoftheolivetreehighlysymbolicaswellastheparableofthetenant?Usinghisownhermeneutic,onewouldthinkhewouldgivemoreheedtoPaul’sclearstatementinRomans11:1insteadofnegatingitwithasymbol.
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MisunderstandingofTraditionalDispensationalSoteriology11
IncontrasttothedoxologicalpurposeofGodatthecenterofthetraditional
dispensationalsystem,eachoftheotherpositionsarguedforsalvationbeingthekeyoverall
purposeofGod.Forinstance,Raymondwrites,“Usingthegrammatical/historicalcanonsof
hermeneutics,theSwissreformers…returnedtotheBible’srootideaofGod’sglorybothin
creationandparticularlyinsalvation.Itwasnatural,then,thattheywoulddevelopthebiblical
covenantsasthesuccessivehistoricalinstrumentswherebyGoddeterminedtobringgloryto
himselfbythesalvationoftheelectthroughthemediatorialworkofhisSonandthe
ministrationsofHisSpiritandhisspokenandwrittenword.”12BrandandPrattwrite,“Our
proposalisthattheentiredebateoverthesignificanceofIsraelandthechurchin
eschatologicalperspectiveisboundupinthehistoryofsalvation[emphasishis]asitisrevealed
inthemetanarrativeofScripture.”13Saucyalsostates,“Progressivedispensationalismsees
God’spresentactivityinandthroughthechurchasthealready[emphasishis]ofanalreadynot
yetworkingoutofmessianickingdomsalvation.Thenotyetofmessianicsalvationwillcome
onlywiththereturnofChristandhisrighteousreignonearth,whenhissalvationwill
encompassallstructuresinhumansocietyandthewillofGodwillbedoneonearthasitisin
heaven.”14Saucylaterqualifieshisuseoftermsalvationtorefertomorethanjustification
11Thefreegracevs.Lordshipsalvationdebatewillnotbeaddressedinthissectionsincetraditional
dispensationalistsdisagreeonissuesrelatedtothatdebate.12RobertL.Reymond,“TheTraditionalCovenantalView,”PerspectivesonIsraelandtheChurch:4Views,
ed.ChadO.Brand(Nashville,TN:B&HPublishingGroup,2015)18.13ChadO.BrandandTomPrattJr.,“TheProgressive-CovenantalView,”PerspectivesonIsraelandthe
Church:4Views,ed.ChadO.Brand(Nashville,TN:B&HPublishingGroup,2015)235.14RobertL.Saucy,“TheProgressiveDispensationalView,”PerspectivesonIsraelandtheChurch:4Views,
ed.ChadO.Brand(Nashville,TN:B&HPublishingGroup,2015)155.
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whenhewrites,“Biblicalsalvationismorethanthegiftofeternallifeandthedeliveranceofthe
individualfromtheeffectsofsin.Itistheholisticsalvationofhistory—asalvationthatrestores
theorderofcreation.”15Thisdefinitionofsalvationcomesclosertothetraditional
dispensationalviewofthedoxologicalpurposeofGodbutSaucy’suseofsalvationasopposed
toglorysupports,inhismind,thealreadynotyethermeneutic.
Theoveremphasisonsoteriologyincovenanttheologycausesmisunderstandingson
theneedfortheintermediatekingdom.IfGod’sprimaryroleisjustificationofsinners,the
thousandyearreignofChristappearstobeanunnecessarystepinthepathfromearthto
heaven.However,ifGod’sultimatepurposeistobeglorifiedbyfulfillingHisoriginalcreated
purpose,thenthemillennialreignisverynecessary.IfGod’soriginalpurposewasformanto
“ruleoverthefishoftheseaandoverthebirdsoftheskyandoverthecattleandoverallthe
earth,andovereverycreepingthingthatcreepsontheearth”(Gen.1:26)andAdamdidnot
fulfillthatpurposebecausehesubmittedtothedevildisguisedasaserpent,thenoneshould
notbesurprisedthatGodwillfulfillHispurposeinthemillenniumonearthwhenbelieverswill
be“priestsofGodandofChristandwillreignwithHimforathousandyears”(Rev.20:6)aswell
asintheeschatonwhenbelieverswill“willreignforeverandever”(Rev.22:5).Godwillalso
judgeSatanandhisdemonicangelsattheendofthemillenniuminRevelation20:10,Gogand
MagoginRevelation20:8aswellasunbelieversinRevelation20:11-15.JesusChristruleson
theDavidicthroneonearthduringthemillenniumandthroughouttheeschaton.Israelreceives
thelandpromisedtoAbrahaminthemillenniumandthechurchparticipatesintheMarriage
SupperoftheLambjustpriortothemillennium.Isaiah65predictsatimewhenchildrenwill
15Ibid.,173.
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liveverylonglives(althoughdeathispossibleasindicatedinIsaiah65:20sothismustreferto
themillenniumandnottheeschaton),creationwillbeatpeaceasthewolfandthelamblie
together(Isa.65:20),andJerusalemwillbeaplaceofrejoicinginsteadofmourning.
Perhapsthefocusonsoteriologyalsocausestheadvocatesofotherpositionsto
misunderstandtraditionaldispensationalargumentsregardinghowexactlyJewsaresaved.For
instance,BrandandPrattwrite,“Thestrangeideathatsomehowthefinal‘conversion’ofIsrael
willhappenattheparousiaisalmostanoffensiveconcept,foritimpliesthattherewillbea
generationof‘believers’whowillbeallowedtopassthe‘offenseofthecross’infavorofa‘sign
fromheaven’(seeMatt12:38-41).”16Itappearsastheydonotunderstandhowtraditional
dispensationalistsinterpretRomans11.Mosttraditionaldispensationalistsarguethatafterthe
raptureoftheChurchpriortotheTribulation,Godonceagainsetshisattentiononthenational
conversionofIsraelasdescribedinRomans11:26-27.Hebeginsbyraisinguptwowitnesses
(Rev.11)aswellas144,000JewswhoaresealedatthebeginningoftheTribulation(Rev.7:3-8)
andwillwitnesstounbelievingIsraelandtheworldthroughouttheTribulation(Rev.14:1
suggeststhatthe144,000JewssurvivetheentireTribulation).Duringthefirstthreeandahalf
yearsoftheTribulation,theIsraeliteswillenterintoapeacetreatywiththeAntichristbut
halfwaythroughthetribulationhewillceaseallofferingsontherestoredtempleanddeclare
himselftobeGod(Dan.9:27,2Thess.2:3-4).Aroundthesametime,thetwowitnesseswill
performmanymiraclesbuttheAntichristwilleventuallykillthem(Rev.11:7).Theywillrise
againfromthedead(Rev.11:11-12)andthosewhoremaininJerusalemwillbeconverted(Rev.
11:13).AfterrecognizingthattheAntichristisnottheMessiah,Zechariah12:10statesthatthe
16ChadO.BrandandTomPrattJr.,“TheProgressive-CovenantalView,”242.
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JewishnationwilllookupontheMessiah(JesusChrist)whomtheyhavepiercedandmourn.
AccordingtoZechariah13,anationalrepentancewilltakeplaceinIsrael.TheJewswillbe
persecutedgreatlybytheAntichristandinthefinalbattleatMegiddo,theywillbesurrounded
butJesusChristwillreturntodeliverandsavetheirlives(Rev.16and19).Hence,thenation
willnotonlybejustifiedbythistimebuttheywillalsobedeliveredbytheirgreatMessiah
(salvationhereisusedmorelikehowSaucyuseditasquotedearlierinthepaper,withoutthe
complementaryhermeneutic).BrandandPrattseemtomisunderstandhowthiswilloccur.
Anothermisunderstandingemergesasthenon-dispensationalpositionsarguethat
dispensationalismrequiresmultiplewaystoheaven.Forinstance,Reymondwrites,“This
means,althoughtraditionaldispensationalistsmaywishtodenyit,thatScriptureendorses
different‘plansofsalvation,’dependingonthedispensationinwhichtheOldTestamentsaint
foundhimself.”17Hethenadds,“TheelectofGodweresaved,aresaved,andwillbesaved
onlybygracethroughfaithineithertheanticipated(OT)oraccomplished(NT)workofthe
Messiah."18Traditionaldispensationalistsarguethatthemeansofsalvationhasalwaysbeen
thesame:bygracethroughfaith;however,thecontentoffaithwasfurtherclarifiedthrough
theprogressofrevelation.Ifachangeincontentisadifferentplanofsalvationitishardto
understandhowReymondfailstoseethesameproblemwithinhisdefinitionofhowtheelect
aresaved(anticipatedandaccomplishedworkaretwodifferentthings).Acts4:12indicatesthat
onemustbelieveinthenameofJesustobesaved(anOTsaintwouldnothavebelievedthat)
17RobertL.Reymond,“TheTraditionalCovenantalView,”25.18Ibid.,27.
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and1Corinthians15:4includestheresurrectionofJesusChristasanessentialaspectofthe
gospel(whichonceagainnoOTbelieverwouldhavelikelybelieved).19
Similarly,BrandandPrattargue,“Thedispensationalapproachvirtuallyrequires
multiplepathwaystothissalvation.”20BrandalsoreferstothenoteonGenesis12:1foundin
theScofieldReferenceBibleforfurtherevidence.21WhilesomestatementsbyScofieldand
Chaferareusedtopointtomultiplewaystosalvation,most,ifnotall,traditional
dispensationalistsholdtosalvationbygracethroughfaiththroughouttheOldTestament.
Distinctionsindispensationsdonotnecessitatemultiplewaystosalvation.Chafer’shimself
said,“NoristhesituationrelievedforthosewhoclaimthattheLawhasceasedasameansof
justification;foritwasneverthat,norcoulditbe(Gal3:11).”22Thelawwasneverameansto
justifyanyone.Genesis15:6madeitclearthatAbrahamwasjustifiedbyfaith.Ifanything,the
lawwasthemeansoffellowshipbywhichtheIsraelitegrewinconformityandmaturityto
God’swillandcharacter.
MisunderstandingofTraditionalDispensationalDefinitionofTrueIsrael
Anotherareaofmisunderstandinginthebookishowtraditionaldispensationalists
definetrueIsrael.Forinstance,ReymondreferstoPastorJohnHagee,whoaccordingto
Reymond,“doesnotbelievethatJewsmusttrustChristtogotoheaven…Thisradically
[emphasishis]dispensationalstatementishereticalinitsdenialthatfaithisuniversally
19SaucydoesagoodjobofaddressingthequestionofaddressingReymond’sarguments(especiallywhether
OTsaintshadenoughrevelationtofullycomprehendthedeathoftheanticipatedMessiah)onpages76-78.20ChadO.BrandandTomPrattJr.,“TheProgressive-CovenantalView,”PerspectivesonIsraelandthe
Church:4Views,236.21ChadO.Brand,“Introduction,”PerspectivesonIsraelandtheChurch:4Views,10.22LewisSperryChafer,“Dispensationalism,”BibliothecaSacra93,no.372(October–December1936):415.
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[emphasishis]essentialforsalvation.Hageedoesnotseemtounderstandthatsalvationfor
everyoneisamatterofgrace,notrace.”23Ofcourse,PastorHageeisnotawidelyaccepted
dispensationalscholarandfewdispensationalistswouldespousehistheology(especiallyonthis
allegedmatter).Itappearstobemoreguiltbyassociationwhichwouldbelikejudgingcovenant
theologyonthebasisofhowthePCUSAviewsgaymarriageorinerrancy.
Unfortunately,accusationslikethisarecommon.Forinstance,KnoxSeminary’s“An
OpenLettertoEvangelicalsandOtherInterestedParties:ThePeopleofGod,theLandofIsrael,
andtheImpartialityoftheGospel”seemedtolodgeasimilarcomplaintagainst
dispensationalists:
1.TheGospelofferseternallifeinheaventoJewsandGentilesalikeasafreegiftinJesusChrist.Eternallifeinheavenisnotearnedordeserved,norisitbaseduponethnicdescentornaturalbirth.
2.Allhumanbeings,JewsandGentilesalike,aresinners,and,assuch,theyareunderGod'sjudgmentofdeath.BecauseGod'sstandardisperfectobedienceandallaresinners,itisimpossibleforanyonetogaintemporalpeaceoreternallifebyhisownefforts.Moreover,apartfromChrist,thereisnospecialdivinefavoruponanymemberofanyethnicgroup;nor,apartfromChrist,isthereanydivinepromiseofanearthlylandoraheavenlyinheritancetoanyone,whetherJeworGentile.ToteachorimplyotherwiseisnothinglessthantocompromisetheGospelitself…
6.TheinheritancepromisesthatGodgavetoAbrahamweremadeeffectivethroughChrist,Abraham'sTrueSeed.Thesepromiseswerenotandcannotbemadeeffectivethroughsinfulman'skeepingofGod'slaw.Rather,thepromiseofaninheritanceismadetothoseonlywhohavefaithinJesus,theTrueHeirofAbraham.AllspiritualbenefitsarederivedfromJesus,andapartfromhimthereisnoparticipationinthepromises.SinceJesusChrististheMediatoroftheAbrahamicCovenant,allwhoblesshimandhispeoplewillbeblessedofGod,andallwhocursehimandhispeoplewillbecursedofGod.Thesepromisesdonotapplytoanyparticularethnicgroup,buttothechurchofJesusChrist,thetrueIsrael.ThepeopleofGod,whetherthechurchofIsraelinthewildernessintheOldTestamentortheIsraelofGodamongtheGentileGalatiansin
23RobertL.Reymond,“TheTraditionalCovenantalView,”35.
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theNewTestament,areonebodywhothroughJesuswillreceivethepromiseoftheheavenlycity,theeverlastingZion.ThisheavenlyinheritancehasbeentheexpectationofthepeopleofGodinallages…TheentitlementofanyoneethnicorreligiousgrouptoterritoryintheMiddleEastcalledthe"HolyLand"cannotbesupportedbyScripture.Infact,thelandpromisesspecifictoIsraelintheOldTestamentwerefulfilledunderJoshua…NoNewTestamentwriterforeseesaregatheringofethnicIsraelintheland,asdidtheprophetsoftheOldTestamentafterthedestructionofthefirsttemplein586B.C.24
ReymondalludedtothisOpenLetterforabetterunderstandingof“theredemptive
implicationsofthisbad‘landtheology.’”25Dr.MikeStallardhasprovidedanexcellentresponse
totheletter,26buttheconsistentargumentthattraditionaldispensationalistssomehowbelieve
thatJewsaresavedapartfromChrististroubling.Asaresult,aclarificationisnecessary.
WhenspeakingofthelandpromisesintheAbrahamicCovenant,manytraditional
dispensationalistsrefertothepromisetoAbrahamdescribedinGenesis15:18-21,“Onthatday
theLORDmadeacovenantwithAbram,saying,‘ToyourdescendantsIhavegiventhisland,
FromtheriverofEgyptasfarasthegreatriver,theriverEuphrates:theKeniteandthe
KenizziteandtheKadmoniteandtheHittiteandthePerizziteandtheRephaimandthe
AmoriteandtheCanaaniteandtheGirgashiteandtheJebusite.’”Thepromisegivesthedeedof
thelandfromtheriverofEgypttotheRiverEuphratestoAbrahamandhisphysical
descendants(whichwerelaterfurtherclarifiedinScripturetoincludethedescendantsof
Abraham,Isaac,andJacob).Genesis13:15establishedthatthisrighttothelandwasperpetual
byGod’sdesign.Hence,whenReymondappealstoHebrews11:8-10onpage43asproofthat
24“AnOpenLettertoEvangelicalsandOtherInterestedParties:ThePeopleofGod,theLandofIsrael,andthe
ImpartialityoftheGospel,”<http://www.ifamericansknew.org/cur_sit/wdoor.html>(accessed8September2015).25RobertL.Reymond,“TheTraditionalCovenantalView,”31.26Dr.MikeStallard,“ADispensationalResponsetotheKnoxSeminaryOpenLettertoEvangelicals,”
<http://www.pre-trib.org/articles/view/dispensational-response-to-knox-seminary-open-letter-evangelicals>(accessed8September2015).
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Abrahamdidnotreceiveorexpecttoreceivethespecificlandpromisedtohiminhislifetime,
thedispensationalistpointsoutthatAbraham’sdescendantswerepromisedtheland.There
wasnoexpectationthathewouldpossessitinhislifetimebutHebrews11assuresusthatHe
andhisdescendantswillpossessitinthemillenniumandtheeschaton.
ContrarytotheOpenLetter,theperpetualAbrahamicCovenantwasnotfulfilledby
Joshua.AspreviouslymentionedinEzekiel36:20-36andJeremiah31:33-40,thelandispartof
thefulfillmentoftheNewCovenantwhichoccursafterthedestructionofthetempleby
Babylon.AccordingtotheLandCovenant(orwhatotherscallthePalestiniancovenantdespite
concernsfromJewishtheologianslikeFruchtenbaumabouttheuseofthetermPalestinian),
theIsraeliteswereunconditionallygiventhelandbuttheenjoymentofthelandwassubjectto
theirobediencetoGod.Itisnodifferentthanaparentwhobuyshisteenageracarasagift;the
parentmayeventelltheteenagerthatthecarishisbutiftheteenagerisdisciplinedhemight
stillbegroundedfromenjoyinghisowncar.ContrarytotheOpenLetter’sstatement,the
AbrahamicCovenantpromisedthespecificlanddescribedinperpetuity.Allofthelandwasnot
possessedinJoshua’stimeandthepossessionwasnotforever.TheAbrahamicCovenantdid
notguaranteeuninterruptedpossessionofthelandfromwhenthecovenantwasmadeany
morethantheDavidicCovenantguaranteeduninterruptedleadershipofadescendentofDavid
fromthetimeofDaviduntiltheeschaton.Enjoymentofthosecovenantblessingsrequired
obedience.Instead,theAbrahamicCovenantdidguaranteethattherewouldbeatimeinthe
future(startingwiththemillenniumandultimatelytheeschaton)whentheIsraeliteswould
possessthelandpromisedtothemwithoutinterruptioninthesamewaythattherewouldone
daybeaDavidicKingwhowouldreignontheDavidicthroneonearthforever.
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Byassertingtheabove,traditionaldispensationalistsarenotarguingthatthe
currentnationofIsraelisobedienttoGod,orworthyoftheblessingsoftheland.Traditional
dispensationalistsdonotendorseeveryactionofIsraelanymorethantheOldTestament
prophetsdidwhenIsraelitekingsdisobeyedGodoractedunjustly.Traditional
dispensationalistsshouldspeakoutwhenIsraeldoesthingsthatareagainstGod’scommands.
However,thedisobedienceofIsraeldoesnotnegatetherighttothelandthatthenationof
IsraelhasasaresultoftheAbrahamicCovenantinperpetuity.Godmayremovethemfromthe
landfordisobedience(evennow)buttheyhavenotceasedtobeHischosenpeople.
WithrespecttorightstothephysicallandpromisedtoAbraham,traditional
dispensationalistsagreethatthephysicaldescendantsweregiventhelandbuttheenjoyment
oftheprivilegeofthelandwasconditionalonobedience.Deuteronomy1:8andNumbers33:53
affirmthatGodhadalreadygiventheIsraelitesthelandevenbeforetheywereinpossessionof
it.Itislikeafatherwhoalreadyboughthissonacarandgaveittohimasagiftwiththe
stipulationthathecannotdriveituntilheisreadytopossessit(inthiscaseperhapswhenhe
turnssixteen).Theproblemoccurswhennon-dispensationalistsconnectthelandwitha
soteriologicalsalvationandtheyarguethatsomehowbycallingJewsGod’schosenpeoplethat
thereweremultiplewaystosalvation.ClearlyMoseswaselectbuthedidnotpossesstheland
inhisphysicallifetimeduetohisdisobedience(Num.20:12).Inthesameway,somepeople
whowerenotelectpossessedlandinthePromisedLand.However,whenthenationfound
itselfwithoutcontrolofthePromisedLand,theycouldassumebasedonDeuteronomy30that
theyneededtorepentinordertopossessthelandagain(whichisthereasonwhybothJohn
theBaptistandJesusurgedrepentanceasaconditionofenteringthekingdom).
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HowthenwouldadispensationalistaddressRomans9:6-7,“Butitisnotasthough
thewordofGodhasfailed.FortheyarenotallIsraelwhoaredescendedfromIsrael;norare
theyallchildrenbecausetheyareAbraham'sdescendants,but:‘THROUGHISAACYOUR
DESCENDANTSWILLBENAMED.’Thatis,itisnotthechildrenofthefleshwhoarechildrenof
God,butthechildrenofthepromiseareregardedasdescendants.”Whatisoftenmissedabout
thispassageisthatPaulisnotcomparingonepersonwhowasn’taphysicaldescendentwith
onewhowas.BothIsaacandIshmaelwerephysicaldescendants.However,onlyIsaacshared
thefaithofAbrahamandwasasonofthepromise.AccordingtoPaul,physicaldescendancy
wasnotenoughtoconstitutetrueIsrael.JesussaidthesameinJohn8:44thatthereligious
leaderswerenotsonsofAbrahambutsonsofthedevil(JohntheBaptistalsodiscountsphysical
descendancyaloneinMat.3:9).AccordingtoPaul,inordertobeamemberoftrueIsrael,one
mustnotonlyshareinthephysicaldescendancyofAbrahambutalsothefaithofAbraham.
PaulemphasizeshisphysicaldescendancyasanIsraelitefromthetribeofBenjamin,“ForItoo
amanIsraelite,adescendantofAbraham,ofthetribeofBenjamin”(Rom11:1).Sincethisuse
ofthetermintroducesRomans11,itshoulddeterminewhatIsraelreferstothroughoutthe
chapter.PaulemphasizesthephysicalaspectofbeinganIsraeliteandinRomans11:6notes
thatbeingatrueIsraelitealsorequiressalvationbygrace,notworks.
ThechurchiscomprisedofspiritualdescendantsofAbrahambasedontheir
relationshipwithChristaccordingtoGalatians3whichemphasizesthespiritualblessingsthe
GentileswouldreceiveasaresultoftheAbrahamicCovenant.However,thisspiritual
descendancydoesnotmakethemtrueIsrael.PaulclearlycallsthemGentiles,“Butbytheir
transgressionsalvationhascometotheGentiles,tomakethemjealous”(Rom11:11).“Their”
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and“them”referstotheJewsbuttheGentilesaresaved.Ifthechurchisreferredtoasspiritual
Israel,whoarethespiritualbelievingGentilesreferredtointhispassage?
ThisdistinctionisfurthersupportedwhenPaulwrites:
AndsoallIsraelwillbesaved;justasitiswritten,"THEDELIVERERWILLCOMEFROMZION,HEWILLREMOVEUNGODLINESSFROMJACOB.THISISMYCOVENANTWITHTHEM,WHENITAKEAWAYTHEIRSINS."Fromthestandpointofthegospeltheyareenemiesforyoursake,butfromthestandpointofGod'schoicetheyarebelovedforthesakeofthefathers;forthegiftsandthecallingofGodareirrevocable.ForjustasyouonceweredisobedienttoGod,butnowhavebeenshownmercybecauseoftheirdisobedience,sothesealsonowhavebeendisobedient,thatbecauseofthemercyshowntoyoutheyalsomaynowbeshownmercy.(Rom11:26-31)
ThepassagearguesthatthesamegroupthataresavedarecurrentlyenemiesoftheGentile
believers(andunbelieversinthegospelcurrently).However,Godhaschosenthenationof
IsraelasGod’sbelovedwithanirrevocablecalling.TheIsraelinquestion,incontrasttothe
Gentilebelieversinthechurch,ispresentlydisobedientbutstillisanobjectofGod’smercy.
Basedonthesebiblicaldistinctions,thefigurebelowrepresentstrueIsraelfromatraditional
dispensationalperspective:
TrueIsraelsharestheFaithofAbrahamandPhysicalDescendency
PhysicalDescendentofAbraham
FaithofAbraham
ThereligiousleadersduringJesus’timesharedphysicaldescendencybutwerenottrueIsraelbutsonsofthedevil(John8:44)
GentilesinthechurchsharethefaithofAbrahamandareconsequentlycalledAbraham’sdescendents
(Gal.3:25)buttheyarenottrueIsraelasdescribedbyPaulinRomans9:6
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Consequently,fromasoteriologicalperspective,thetraditionaldispensationaldistinction
betweenthechurchandIsraeldoesnotestablishaseparategospelbecausetrueIsraelmust
sharethephysicaldescendancyofAbrahamandthespiritualfaithofAbraham.Ultimately,as
mentionedbefore,thetruepermanentinheritanceofthelandpromisedtoAbrahamawaitsthe
beginningofthemillenniumwhenallofthephysicaldescendantsofIsraelwilltrustJesusChrist
asSaviorandMessiah.27
MisunderstandingofLiteralHermeneutic
Throughoutthebook,non-dispensationalistsmisunderstandthehermeneuticthat
guidestraditionaldispensationalists.Thenon-dispensationalistsprioritizetheNewTestament
interpretationsoftheOldTestamentandpresumethattheNewTestamenttrumpstheOld
Testament’soriginalmeaning.Forinstance,Reymondwrites,“TounderstandAbraham’s
conceptofGod’slandpromisetohim,wemustgivespecialheedtotheinsightsofthewriters
oftheNewTestament.”28ThisargumentpresumesthateveryuseoftheOldTestamentbya
NewTestamentauthorwasexegeticalinnature.Inanotherpaper,IarguedthattheNew
TestamentauthorsusetheOldTestamentinmanyways,notjustexegetically.Thoseways
include:exegesis,exposition,application,allusion,illustration(whichmayincludetypology).29
InGalatians4:24,PaulusedtheOldTestamentallegorically.Doesthatmeanthatmodernday
27ThissectionofthepaperprimarilyaddressedRomans9:6-7.Thomasdoesanexcellentjobaddressing
Galatians6:16onpages115-116usingsimilarargumentsthattheIsraelofGodreferstothosewhoshareboththephysicaldescendancyandthefaithofAbraham.
28RobertL.Reymond,“TheTraditionalCovenantalView,”43.Dr.RobertThomasaddressedthisissue
prettywellinhisresponsesthroughoutthebooksolittlespacewillbeusedinthispapertoaddressthissection.29JosephParle,“OvercomingtheMyththatDispensationalistsDoNotBelievetheOldTestamentApplies
toModernContexts”(paperpresentedattheCouncilonDispensationalHermeneutics,Houston,TX,3–4October2012),5–12.
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interpretersshouldreadtheOldTestamentallegorically?Clearlynot.Iarguedinmypaperthat
someusesoftheNewTestamentarenotexegeticalinnature(seePaul’suseofLuk.10:7in1
Tim.5:18whichisprimarilyanapplicationofaprincipletothedisciplestoelders).Doesthat
meanthatmoderndayinterpretersshouldnotexegetetheNewTestamentforitsoriginal
intendedmeaningasintendedbytheoriginalauthoraswrittentotheoriginalaudience?
TheprimaryprincipleIarguedforinthatpreviouspaperisthatoneshouldderive
exegeticalprinciplesfromthoseOldTestamentorNewTestamenttextsinwhichtheauthoris
clearlyexegetingthetext(e.g.,Psa.110:1inMat.24:44)andnotfromthosewhicharenot
intendedtoprovideanexegeticalunderstandingofwhatthetextactuallymeans.Suchusesof
theOldTestamentintheNewTestamentarefairlyraresincetheOldTestamentisoftenbeing
appliedtoanaudience(namelythechurch)thattheoriginalOldTestamentauthorsdidnot
anticipate.
Oneissuethatoftenarisesistheinsistenceofsinglemeaningbeingdepositedinthe
originaltextaswrittentotheoriginalaudienceasintendedbytheoriginalauthor.RobertSaucy
argues,“BecausetheScriptureisGod’sWordconveyedthroughahumanauthor(2Peter1:21),
atextmayhaveamorelimitedmeaningtothehumanauthorinhishistoricalcontextthanit
doestothedivineauthor.”30Traditionaldispensationaliststendtodistinguishbetweenwhat
E.D.Hirschdefinesasmeaningandsignificance.Hirscharguesthat“meaningisthatwhichis
representedbyatext;itiswhattheauthormeantbyhisuseofaparticularsignsequence;itis
whatthesignsrepresent.”31Hecontraststhiswithsignificancewhich“namesarelationship
30RobertL.Saucy,“TheProgressiveDispensationalView,”157.31Hirsch,ValidityinInterpretation(NewHaven,:YaleUniversityPress,1967),8.
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betweenthatmeaningandaperson,oraconception,orasituation,orindeedanything
imaginable.”32Thus,accordingtoHirsch,whatchangesfortheauthorovertimewasthe
significanceofthetextandnotthemeaning.Thusheconcludesthatwhencriticsarguefora
changeinmeaning,theyreallymeanachangeinsignificance.
Asanillustration,whenIwasaprofessorattheCollegeofBiblicalStudies,our
AcademicDeanatthetimeproposedanewvacationpolicytolimitfacultyvacationrequeststo
periodsinbetweensemesterswhenclasseswerenottakingplace.Iwasveryconcernedabout
thispolicybecausewhenmywifewasoffforthesummerfromherworkinthepublicschoolsI
wouldstillbeworkingbecauseweteachthreesemesters(fall,spring,andsummer)aspartof
ourcontract.Iandseveralotherfacultymembersvoicedourconcernaboutthispolicy.The
AcademicDeanassuredusthathewouldunderstandifwehadspecialrequestsforvacation
outsideoftheparametersofthispolicy.However,IcontinuedtoopposethepolicybecauseI
said,“WhoknowswhetherthenextAcademicDeanwillreadthepolicythesamewayyoudo?
Policiesshouldnotbewrittenwithunwrittenexceptionsinmindbecausewedonotknowwho
thenextAcademicDeanisandhowhewillinterpretthem.”LittledidIknowthatwithinafew
yearsofthatmeeting,theAcademicDeanwouldreceiveanoffertoworkinanExecutivePastor
positionatanotherchurchandIwouldbecomethenextAcademicDeanoftheCollegeof
BiblicalStudies.AsIreflectonthatsituation,themeaningofmystatementshasnotchanged
butInowhaveagreaterappreciationforthesignificanceofthosestatementsthatIdidnot
havethen.IhadnoideaatthetimewhenIwasreferringtothenextAcademicDeanthatIwas
actuallyreferringtomyself.BeingthenextAcademicDeanoftheCollegeofBiblicalStudieswas
32Ibid.
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notagoalofmineandIwouldhaveneverguessedIwouldbeinthisposition.Inowseean
ironyinthosestatementsthatIdidnotseethen(asanaside,oneofmyfirstactsasAcademic
Deanwastoeliminatethatpolicy).Thepointofthisillustrationisthatitisimpossibletoknow
forsureifMosesunderstoodthattheseedmentionedinGenesis3:15wastheinfiniteGod-man
JesusChrist,theSonofGod,whowoulddieonacrossandconquerSatanonceandforall.
However,contrarytoSaucy’spoint,thatinformationdoesnotchangethemeaningofthe
originaltext;itjustprovidesagreatersignificancethatmaynothavebeenseenbefore.
Additionally,thepriorityofhowtheOldTestamentandNewTestamentare
interpretedandtheresultsaresynthesizeddiffersbetweendispensationalismandother
systems.Dr.MikeStallard,inhisarticleentitled“LiteralInterpretation,TheologicalMethod,
andtheEssenceofDispensationalism,”providesaninterestingcontrast.AccordingtoStallard,a
traditionaldispensationalistsystemusuallyutilizesthefollowingtheologicalmethod:
1 Therecognitionofone’sownpreunderstanding2
TheformulationofabiblicaltheologyfromtheOldTestamentbaseduponliteral
interpretation(grammatical-historicalmethodofinterpretation)oftheOldTestamenttext
3
TheformulationofabiblicaltheologyfromtheNewTestamentbaseduponliteralinterpretation(thegrammatical-historicalmethodofinterpretation)oftheNewTestamenttext,whichmethodincludesthebackgroundsarrivedatviapoint2above
4
Theproductionofasystematictheologybyharmonizingallinputstotheologyincludingpoints2and3above33
Incontrast,covenanttheologiansandprogressivecovenanttheologiansutilizethefollowing
approach:
33MikeStallard,“LiteralInterpretation,TheologicalMethod,andtheEssenceofDispensationalism,”
JournalofMinistryandTheology1,no.1(Spring1997):29.
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1 Therecognitionofone’sownpreunderstanding2
TheformulationofabiblicaltheologyoftheNewTestamentbasedupon
theliteralinterpretation(grammatical-historicalinterpretation)oftheNewTestamenttext
3
TheformulationofabiblicaltheologyoftheOldTestamentbasedupontheNewTestamentunderstandingoftheOldTestamenttext
4
Theproductionofasystematictheologybyharmonizingalloftheinputsabovetotheologyincludingtheresultsofpoints2and3above34
Thedistinctioncitedaboveiscriticalforunderstandingthedistinctionbetween
dispensationalistandnon-dispensationalistsystems.Thedispensationalistsystembestfitsthe
progressofrevelationandthewaytheoriginalNewTestamentreaderswouldhavereadthe
Bible(withtheOldTestamentasbackground).Thedispensationalistsystempreservesliteral
interpretationbecauseitdoesnotallowtheNewTestamenttobeatrumpcardthatchanges
theintendedmeaningoftheOldTestamenttext(althoughitmaylendgreatersignificanceto
theOldTestament).ThedispensationalistsystemportraysGodasfaithfultoliterallyfulfilling
HisOldTestamentandNewTestamentpromisesinthesamewayhealreadyliterallyfulfilled
OldTestamentpromisesaboutthecomingMessiah.
Conclusion
InthispaperIevaluatedPerspectivesonIsraelandtheChurch:4Viewsforpotential
areasofmisunderstandingofthetraditionaldispensationalistperspective.Thekeyareasof
misunderstandingamongthenon-dispensationalwritersthatwerereviewedinthispaper
were:thedoxologicalpurposeofGod,atraditionaldispensationalsoteriology,atraditional
dispensationalunderstandingoftrueIsrael,andliteralhermeneutic.Advocatesofpositions
outsideofdispensationalismfailtorealizethatdispensationalismarguesforadoxological
34Ibid.,31.
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purposethatisgreaterthansalvationoftheelect.Asaresult,theyoftenmisinterpret
statementsaboutIsraelbeingGod’schosenpeopletoimplythatJewsaresavedapartfrom
faithinJesusChrist.Instead,traditionaldispensationalistsarguethattrueIsraelincludesthose
whosharethephysicaldescendancyfromAbrahamandthefaithofAbraham.Thisdistinction
resultsfromaliteralhermeneuticthatreadstheOldTestamentliterallytoprovidethe
backgroundtounderstandingtheNewTestamentpriortosynthesizingtheobservationsintoa
comprehensivetheology.
