Tag: dispensational

“Perspectives on Israel and the Church: Four Views” edited by Chad O. Brand

~ Bob Hayton ~ 1 Comment

Perspectives on Israel and the Church: Four ViewsBook Details:
• Editor: Chad O. Brand
• Authors: Chad O. Brand, Tom Pratt Jr., Robert L. Reymond, Robert L. Saucy and Robert L. Thomas
• Publisher: B & H Academic (2015)
• Format: softcover
• Page Count: 317
• ISBN#: 9780805445268
• List Price: $29.99
• Rating: Highly Recommended

Blurbs:
“The issue of the relation of Israel and the Church is crucial in New Testament interpretation for soteriology, ecclesiology, and eschatology. Perspectives on Israel and the Church affords scholarly, well-articulated accounts of how traditional covenantal, progressive covenantal, traditional dispensational, and progressive dispensational theologies address these crucial issues from their distinctive perspectives.”
—Steve W. Lemke, provost, New Orleans Baptist Theological Seminary

“Arguably no greater hermeneutical issue faces us today in biblical theology than the relationship between Israel and the Church in accordance with the redemptive plan and promises of God. I highly recommend this book to anyone who wants a better understanding of all sides of this subject.”
—Terry L. Wilder, professor and Wesley Harrison Chair of New Testament, Southwestern Baptist Theological Seminary

Publisher’s Description:
The relationship between Israel and the Church is one of the most debated issues in the history of theology. Some hold the view that there is almost seamless continuity between Israel and the Church, while others believe there is very little continuity. Additional perspectives lie between these two. This debate has contributed to the formation of denominations and produced a variety of political views about the state of Israel.

To advance the conversation, Perspectives on Israel and the Church brings together respected theologians representing four positions:

  • the Traditional covenantal view by Robert L. Reymond
  • the Traditional dispensational view by Robert L. Thomas
  • the Progressive dispensational view by Robert L. Saucy
  • the Progressive covenantal view by Chad Brand and Tom Pratt Jr.

Overview:
Perhaps there is no issue which more clearly divides conservative Evangelicals, than the question of the relationship between Israel and the Church. Subsumed beneath that overriding concern are the intramural debates over soteriology (Calvinism, Arminianism or “neither”), eschatology (premillennial or amillennial and pre-trib or post-trib), and ecclesiology (paedobaptism or credobaptism). These questions are not minor. The baptism question divides the Protestant church into denominations. The millennial question bars the entry into parachurch organizations, mission boards and educational institutions. Yet most agree that people from all perspectives on this issue take the Bible seriously: this is a Christian debate, separating fellow believers.

In the last hundred years, the larger question over Israel and the Church has turned from a covenant theology vs. dispensationalism debate into a more nuanced and many-sided affair. Dispensationalism has matured, and progressive dispensationalism presents a new understanding of the question which is both true to its dispensational roots and yet distinct at the same time. And in recent years, new covenant theology has arisen and is often referred to by the term “progressive covenantalism.” This refinement and change is not a bad thing. As the views have interacted with each other, people have tried to modify and clarify their understanding of Scripture. Such has been the history of the Church down through the ages. And while some look at the newer positions as an abandonment of principles, others may see a hopeful realignment that results in a greater unity across all the positions. Indeed it seems that progressive dispensationalism has become a primary view in the academy that is viewed with mutual respect by covenantal views.

A new book from Broadman and Holman offers a restatement of the four dominant positions today, and includes an interaction between them. Perspectives on Israel and the Church: 4 Views brings together three of the most proficient authors for their positions, along with a team of authors for the newer progressive covenantal view. This book presents the debate in a calm and safe environment and allows some of the foremost representatives of the positions to advocate their approach.

Covenantal Theology:
Robert L. Reymond’s chapter on covenantal theology is sharp and clear. He makes a point that modern softenings of dispensationalism still remain somewhat unclear as to the nature of saving faith for Old Testament saints. Throughout his chapter and in his responses, he does a great job unpacking his view and addressing the important points in other positions. He sees both progressive dispensationalism, and progressive covenantalism (as presented in this book) as still too close to dispensationalism and its pre-tribulational, pre-millennial position. His is a strictly amillennial position that sees Revelation as a cyclical book with the millennium being another description of the church age. He does not stress too much the three covenants of classic covenantal theology (coventant of grace, of redemption, and of works), instead he focuses more on the biblical covenants in an approach similar to that of O. Palmer Robertson. He also does not shy away from the term “replacement theology” but proudly uses that description of his position (p. 49).

Traditional Dispensationalism:
Robert L. Thomas’s chapter on traditional dispensationalism presents the dispensationalism I learned with clarity. This is Ryrie’s position which has sometimes been described as “modified” as opposed to “classical.” Thomas doesn’t agree necessarily with the “modified” descriptor, however. Thomas explains that the kingdom was offered and then rejected in Christ’s ministry, and presents a case against taking the NT use of the OT as a guide for how we should interpret Scripture. He also emphasizes how the OT promises are not cancelled by the NT. In his treatment of the land promise, however, he doesn’t deal with the conditionality in the OT associated with it (for instance Deuteronomy’s exhortations to faithfulness so that they would inherit the land, and even how passages like Ps. 37:9, 11 should be understood). He also doesn’t address Rom. 4:13 and how the “land” is expanded to the “world.” He makes a big deal too about no clear-cut use of the term “Israel” for the Church (although so many other Jewish terms and descriptions are used for the Church).

Of note is Thomas’s interaction with Saucy’s chapter on progressive dispensationalism. He takes issue with Saucy’s allowance for the NT use of the OT to shape his understanding of the OT passages. Thomas notes:

By allowing NT passages to provide meaning for the OT, one is doing the same as other nondispensational systems… Saucy’s statement, “proper interpretation begins with the Old Testament,” should be refined to read, “proper interpretation of the Old Testament begins and ends with the Old Testament before going to the New Testament.” (p. 218)

He also is not happy with Saucy’s refusal to defend a pre-tribulational rapture.

Progressive Dispensationalism:
Robert Saucy does a good job explaining progressive dispensationalism. Many reared in traditional dispensationalism, like me, have later rejected that system and now find themselves leaning toward covenant theology but without a good understanding of later developments in dispensationalism. This chapter offers a helpful explanation for those unfamiliar with this position.

Saucy painstakingly lays down hermeneutical principles undergirding his position. He ultimately agrees with an “already, not yet” approach to prophecy but emphasizes the “partial” nature of many of the begun-to-be fulfilled prophecies. Salvation is not just provided through Israel and her Messiah, it is “channeled through” Israel:

From Isaac, the descendants of Abraham are traced by physical descent through Jacob and his sons until the Seed, Jesus Christ, appears and the Gentiles are included in him. It is therefore impossible to ignore this physical dimension and identify Abraham’s seed merely as anyone of faith…. Thus, on the basis of the promise to Abraham, Israel is an ethnic people who constitute a nation among nations that bears a unique relationship to God — a nation created by God in fulfillment of his salvation promise. (p. 166-167)

So even though salvation extends to the Gentiles, they are not “spiritual Jews” or “conceived as part of Israel” (p. 184). Eph. 2 does not speak to Gentiles joining Israel in the covenant people of God. Instead both are part of a new humanity, but each are still distinct (p. 191). He again emphasizes that the Church is never called Israel (yet it is called the “real circumcision”…). So there is a unity in the people of God now as both Israel and the Church are together the “eschatological people of God” (p. 190). Yet, there is still a role for political Israel to play in a future millennium to totally fulfill historic promises. Saucy’s conclusion explains it best:

Rather than detracting from the spiritual unity of God’s saving program present in the church, the fulfillment of Israel’s role as a particular nation, in which God is yet to display his glory, will expand the present spiritual salvation to bring about that holistic salvation of individual and society promised by the prophets, in which all people are united in their diversity as the one people of God. (p. 208)

Progressive Covenantalism:
Chad Brand and Tom Pratt, in their chapter on progressive covenantalism intriguingly point to the debate over the new perspective on Paul as a way forward in this debate. There is a debate over whether personal salvation was primarily in view in Romans or the wider work of God for the people Israel and indeed all of creation. The answer is yes: both are in view. And that is how they approach the question of Israel vs. the Gentile church. There is a corporate and personal element in this question. Who are the people of God and what are their place in salvation history? “Israel” and the “Church” are terms separating out a “dichotomy” where there really seems to be a unity, a oneness to the people of God throughout the Old and New Testaments (p. 233-237). Supporting points for this include:

  1. The oneness of God demands one people.
  2. The people of God are his by divine election and spiritual birth.
  3. The people of God arise from the supporting root of historic Israel.
  4. The marker of the people is the internal presence of the Holy Spirit.
  5. The people of God are the body of Christ.

This approach avoids the rigid “replacement theology” that is directly advocated by Reymond. Instead it interprets the true people of God through all ages as representative of true believers today. This presentation actually struck me as less directly baptistic than the new covenant theology position of Stephen Wellum and Peter Gentry presented in Kingdom through Covenant (Crossway, 2012). (The authors of this volume mention that Wellum and Gentry’s work was released after their book was all but finished, yet they are in substantial agreement with that position, see p. 12.) Emphasizing the experience of the Spirit in the true people of God has the drawback of downplaying the church ordinance of baptism, which seems odd since new covenant theology typically corrects covenant theology on the very question of baptism.

Brand and Pratt go out of their way to renounce a “replacement theology” position:

…we conclude that the idea of “replacement” of Israel by “the church” with a resultant “church age” is not only a misnomer but a misreading of the history of salvation as well. Richard Bauckham remarks, in commenting on Rev 7:4, that the picture there presented “indicates not so much the replacement of the national people of God as the abolition of its national limits.” In Goldswothy’s characterization, it is the glorious result of the mission to the Gentiles carried out by the saved remnant of ethnic Israelites. Therefore, the current stage is more adequately denominated the age of transformation or new creation, for “in Messiah” nothing matters but “new creation” (Gal 6:15), which for Paul and others has already begun, though it has not yet been consummated. (p. 257)

Brand and Pratt go on to explore how the NT really does refer to the church as “Israel” (or by terms referring to Israel). In this section I was intrigued by their explanation of how Luke in Acts doesn’t use the term “church” for the new people of God until after Stephen first roots the term’s meaning in the OT assembly of God’s people. They then conclude with an explanation of their post-tribulational, premillennial view. They concede that reading Revelation in a roughly chronological order is not necessary to their conclusion (premillennialism), but they don’t seem to go out of their way to allow for variations of progressive covenantalism that are not premillennial. Perhaps they are at pains to keep their position tenable for institutions that require premillennialism, I cannot say; but I found their advocacy of premillennialism confusing and contradictory. Kingdom through Covenant‘s presentation of progressive covenantalism lacked any premillennial hints, and also majored on the land promise (and Israel’s identity herself) as typological in nature, and that was extremely persuasive. So the progressive covenantalism offered in this book seems a step lower than what Wellum and Gentry offer. The position as a whole is still young, and this book will certainly help those trying to understand that position.

Recommendation:
I highly recommend this book for those seeking to sort out their own position on how the Old and New Testaments should be read in light of each other. Even if you have “landed” on one perspective in this debate, this book will both challenge and sharpen you. With the possible exception of the progressive covenantal view, the book presents a top-notch explanation for each of the major views. The arguments are well-reasoned, and Scriptural discussion abounds. Footnotes point the way to further reading on important questions, and the end result is a useful and accessible manual on the nature of this debate at present. The book will reward careful study and offer help to some who are confused. It was a joy to work my way through it and I trust it will benefit both student and teacher alike.

About the Authors:
Chad O. Brand has served as a pastor and has taught theology and church history for more than twenty years at three Baptist colleges and seminaries.

Tom Pratt Jr. is president of Eagle Rock Ministries and is a Bible teacher, preacher, and freelance writer.

Robert L. Reymond (1932-2013) was professor of Theology emeritus at Knox Theological Seminary.

Robert L. Saucy is distinguished professor of Systematic Theology at Talbot School of Theology at Biola University.

Robert L. Thomas is professor of New Testament emeritus at The Masters Seminary.

Where to Buy:
• Amazon
• ChristianBook.com
• direct from B & H Academic

Disclaimer:
This book was provided by B & H Academic. The reviewer was under no obligation to offer a positive review.

Illustrated Video Clip Highlighting the Four Major Views on the Millennium

~ Bob Hayton ~ 4 Comments

Dr. David P. Murray, professor of Old Testament and Practical Theology at Puritan Reformed Theological Seminary, narrated an illustrated video clip (11 minutes long) that walks through each of the four major views on the millennium. I’ve previously recommended his ebook explaining the four views of the millennium because he makes the discussion very clear with graphics and illustrations, and he does an excellent job presenting the views in a way that stays true to each position. In this video clip, you can not really tell which position he takes.

The big takeaway I had from this video clip was how similar all four views are when it comes to the big things: Jesus’ death, the importance of the church age, Jesus’ return, resurrection from the dead, judgement of all men, Jesus’ glorious reign on the new earth in the eternal kingdom. If you have a few minutes, take the time and watch this video. Then download the ebook for future reading.

Book Briefs: “The Praise of Folly: The Enigmatic Life and Theology of C.I. Scofield” by David Lutzweiler

~ Bob Hayton ~ 16 Comments

The Praise of Folly: The Enigmatic Life and Theology of C.I. Scofield is a title that may raise some eyebrows. Scofield, of course, is most famous for his Scofield Reference Bible, with its doctrinal notes.

The book is a fascinating read, no matter what side of the dispensational-covenantal divide you find yourself on. Lutzweiler presents a well-researched, historical account of Scofield’s life, and sprinkles in some thoughts on the rise of dispensationalism and its deficiencies as a theological system, to boot.

At times, I felt that Lutzweiler may have been encouraging his readers to jump to conclusions too quickly. And it is also quite true that even if Scofield is shown to be a dishonorable man, in certain respects (such as his treatment of his ex-wife and his children), still that should not necessarily invalidate the teaching of dispensationalism. Still at the end of the day, I think Lutzweiler’s depiction of Scofield and the history of the Plymouth Brethren movement should give a reason to pause in one’s evaluation of dispensational theology. A modernistic, self-centered, everyone-can-do-their-own-theology may be behind the rise of this system of thought. And while ultimately the arguments have to go to Scripture, this nevertheless weakens the dispensational claims to historic support for their particular doctrinal emphases.

In any case, this book by Lutzweiler deserves to be read and considered. You can pick up a hard copy of the book direct from Apologetics Media Group (a division of, The Nicene Council), or from one of the following online retailers: Christianbook.com, or Amazon. There is also a DVD available based on this book (get it at the publisher). You can also purchase the ebook at a low price here.

Disclaimer: This book was provided by Apologetics Media Group. I was under no obligation to offer a favorable review.

About Book Briefs: With limited time available to give every book sent my way a full review, I’ll be offering short-form book reviews called Book Briefs. Book Briefs are book notes, or my impression and informed evaluation of a book, but they stop short of being a full book review.

Galatians 6:16 and “The Israel of God”

~ Bob Hayton ~ 16 Comments

The phrase “the Israel of God” in Galatians 6:16 has long been a matter of contention. Scholars and theologians, as well as pastors and church leaders have debated whether or not the Church should be included in Paul’s descriptor “the Israel of God”. Dispensationalists in particular are very concerned that we not include the Church as part of “the Israel of God”. Obviously the interpretation of this verse has theological implications.

What I find interesting is how much trouble has been spent on this verse to avoid the Church (believing Gentiles and Jews) being referred to by the precise term “Israel”. Why should that term be more important than the following terms which all clearly teach that the Church shares much continuity with Old Testament, believing Israel?

Gentile Christians (who, in part make up “the Church”) are called:

  • those who share “the faith of Abraham, who is the father of us all”, and thus share in “the promise” (Rom. 4:16, with vs. 13)
  • Jews (Rom. 2:27-29, compare Rev. 2:9, 3:9)
  • “Abraham’s offspring, heirs according to promise” (Gal. 3:29)
  • children of “the Jerusalem above” who is “our mother” (Gal. 4:26)
  • “like Isaac”, they are “children of promise” (Gal. 4:28)
  • formerly, Gentile Christians were “alienated from the commonwealth of Israel and strangers to the covenants of promise” now they are “no longer strangers and aliens” but are “fellow citizens with the saints and members of the household of God” (Eph. 2:12,19)
  • “the real circumcision” (Phil. 3:3)
  • “the offspring of Abraham” for whom Christ died (Heb. 2:16)
  • recipients of the “new covenant” (Hebrews chapters 8 & 10, and 2 Cor. 3:6, compare Jer. 31:31-34)
  • “the twelve tribes in the Dispersion“, “elect exiles“, “sojourners and exiles” (James 1:1, 1 Pet. 1:1, 2:11)
  • “a chosen race, a royal priesthood, a holy nation, a people for his own possession” (1 Pet. 2:9 compare Ex. 19:5-6)
  • formerly they were “not a people, but now” they “are God’s people“; formerly they “had not received mercy, but now” they “have received mercy” (1 Pet. 2:10 compare Hosea 1:6-10)
  • “a kingdom, priests to… God” (Rev. 1:6, compare 1 Pet. 2:9, Ex. 19:5-6)

This list doesn’t include the sacrifices Gentile Christians bring to God (Rom. 12:1-2, Heb. 12:15-16) nor the idea of the Church being a temple of God indwelt by the Holy Spirit (2 Cor. 6:16, Eph. 2:20-22, 1 Pet. 2:4-5). Sure one or two of the terms in the list above might be open to dispute. But the cumulative result of all of the titles above seems to be undeniable — Gentile Christians share many titles and privileges with believing Israel of old.

Given this wider Scriptural context, should it be surprising that in Galatians, a book where Paul goes out of his way to affirm in no uncertain terms the equality all believers (Jew and Gentile) share in Christ, that he would call the Church, “the Israel of God”? Again consider Paul’s statements below:

There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise. (3:28-29)

For neither circumcision counts for anything, nor uncircumcision, but a new creation. (6:15)

Contextually in Galatians, Paul is arguing for the unity of believers in Christ, and the last part of chapter 6 is a summation of his argument. An unconditional blessing given to a Jewish “Israel of God” seems out of line with the rest of the book. Furthermore, “all who walk by this rule” (stated in vs. 15) seems to qualify the receivers of the “peace and mercy”.

I have read and reviewed O. Palmer Robertson’s book The Israel of God: Yesterday, Today and Tomorrow and found his arguments concerning the verse quite compelling. Recently I came across 2 additional articles which deal well with this question.

G.K. Beale’s “Peace and Mercy Upon the Israel of God: The Old Testament Background of Galatians 6:16b” (Biblica 80, [1999], pg. 204-223) is fantastic. He shows that Isaiah 54:10 is most likely alluded to in Paul’s very unusual linking of the terms peace and mercy. He demonstrates that the terms are not commonly found together and demonstrates convincingly that the “new creation” motif of Isaiah 54 is likely in Paul’s mind when he penned Galatians 6:16. His analysis sides with the view that “the Israel of God” refers to all believing Jews and Gentiles together (i.e., the Church).

Andreas Köstenberger around the same time as Beale, independently worked on an article entitled: “The Identity of ‘Ισραηλ  Ï„ου Θεου (Israel of God) in Galatians 6:16″ (Faith & Mission 19/1 [2001], pg. 3-24). His article approaches the issue from a wider angle analyzing the passage syntactically and theologically. He concludes that the term refers to all the believing Church, whereas the “them” earlier in the verse is more specifically focused on believers at Galatia. He also shows how this verse harmonizes with Rom. 9-11 and Paul’s emphasis there.

The articles above (as well as the book mentioned previously) would be a good read for this topic. Michael Marlowe also includes some historic quotations from earlier commentators on this particular question, at bible-researcher.com.

I don’t think that the term “Israel of God” by itself settles the dispensationalist/covenant theology debate. But I would have to think some nuancing is required for strict dispensationalists. For more on the dispensational / covenant debate, I would also point you to my series “Understanding the Land Promise“.

Quotes to Note 19: John Gerstner on Literal Interpretation

~ Bob Hayton ~ 18 Comments

A while back I was reading through Wrongly Dividing the Word of Truth: A Critique of Dispensationalism by John H. Gerstner (Draper, VA: Apologetics Group Media, 2009 updated edition]) and came across some profound insights he shared regarding the role “literal interpretation” plays in dispensationalism. Many on both sides of the dispensationalism vs. Covenant Theology debate think the issue of a literal, or “overly-literal” hermeneutic determines the debate. If you use the “proper hermeneutic”, from dispensationalism’s perspective, you will interpret the Bible like dispensationalists do.

Gerstner argues that this is not the case. The literal method employed by dispensationalists stems from their pre-conceived over-arching views of prophecy and the Scripture, not the other way around. In pointing this out, I think he helps both sides to see that the argument isn’t as all-pervasive and wholistic as some make it out to be. Listen to Dr. Gerstner below, as I really think he hits on something very important for all to consider, when it comes to our interpretation of Scripture.

…there is a small area of Scripture, mainly in the area of prophecy, where there is a lively debate as to whether one interprets literally or figuratively. The vast proportion of Scripture is admitted by both sides to be either obviously literal or obviously figurative. It is only in a relatively few disputed areas where we differ with one another. Only there does the question whether Scripture is to be taken literally or figuratively arise. We should not accuse the dispensationalists of being absolute literalists nor should they accuse non-dispensationalists of being absolute spiritualizers. We are all literalists up to a certain point. At the point where we differ, there is a tendency for the dispensationalists to be literalistic where the non-dispensationalist tends to interpret the Bible figuratively. But to say on the basis of that limited divergence of interpretation that the two schools represent fundamentally different approaches is not warranted.

Many on both sides think that this minor “hermeneutical” difference is a more foundational difference than the theological. I profoundly disagree for I believe that the dispensational hermeneutic is driven by an a priori commitment to dispensational theological distinctives… (pg. 80)

Gerstner proceeds to show how in prophecy even dispensationalists find figures of speech and don’t interpret literally across the board. He talks of O.T. Allis’ “point(ing) out that they [i.e. dispensationalists] tend to reverse the usual view and instead of reading history literally and prophecy figuratively, they spiritualize history and literalize prophecy. Israel must mean Israel, Canaan must mean Canaan. On the other hand, Eve, Rebecca, and Zipporah may be viewed as spiritual types and branch is a symbol.” (ibid, pg. 81)

He then goes on to cite a non-controversial (at least to the participants of this intramural debate) example which highlights how the “literal method” is quite powerless to settle this theological debate.

The real point of divergence is that dispensationalists and non-dispensationalists have different conceptions of what constitutes a plausible interpretation. The question of what is plausible is, it should be noted, a theological rather than an interpretive question.

Let us take a biblical example. Some of the most controverted words in history are Christ’s “this is my body” at the institution of the Lord’s Supper (Luke 22:19). There is no disagreement abut the words this, my, or body. They are construed literally by all concerned. The debate concerns the interpretation of the word is. Some say is should be taken literally; that is, it is understood to mean literal identity of body and bread, of blood and wine. Others say that is should be taken non-literally or metaphorically; that is, to mean “represents”. There is nothing in linguistics, per se, that will ever settle that question. There is no non-arbitrary way (nor can there be) of saying that the word cannot mean something other than its usual meaning.

At the Colloquy of Marburg (1529), Luther agreed with that as he defended his principle, “literal wherever possible.” His opponents, likewise, agreed with him on that principle. But Luther thought it was necessary to take is literally…. The Swiss theologians, Zwingli and Oecolampadius, found it palpably absurd that Christ could hold the bread in His hand (His body) and mean that that bread actually was His body. Both interpreters started as always with the literal meaning intending to accept it if possible. One found it necessary and possible in this case; the other found it absurd and impossible. (ibid, pg. 83)

I think perhaps some of the rancor and bitterness in the dispensational-covenantal debate would subside if we took a more measured assessment of the actual differences between the two sides. We shouldn’t try to claim the high ground in the debate by denying the other view has a concern for Biblical truth, or that they are only and always overly literal, or excessively spiritualistic. Truth be told, we differ in the realm of prophecy, primarily. And the differences do not of necessity lead one down the road of total theological error. No matter which position is right, people can hold it and avoid the extremes (of say John Hagee on one side or liberal/postmodern theology on the other).

*Note: bolded emphasis is mine, I standardized the italicization of individual words where appropriate, too.