Tag: issue

“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.

Concluding Thoughts on The Strange Fire Conference

~ Bob Hayton ~ 5 Comments

I don’t really want to say much more on the Strange Fire Conference. I have already said my piece. But I’m compelled to just add a bit more to my original post.

1) The Strange Fire Conference did include some nuance.

I’m happy to concede that there was some nuance and admission that not all charismatics are of the devil. This insider’s summary of the conference puts the best spin possible on it, and I am happy that there is some nuance evident.

2) But Strange Fire also overstated the problem.

The build up to the conference bills it as dealing with the charismatic movement as a whole, and numerous quotes from the conference itself seem to make that same case. It was claimed that 90% of the charismatic movement held to a health/wealth prosperity gospel. And in MacArthur’s last session he said the charismatic movement is made up mostly of unbelievers. Earlier he claimed the movement had contributed nothing good in terms of worship or theology – nothing that came from the movement itself.

This can be nothing but broad brushing. And while many have decried cessationists in similarly broad strokes on the rebound, it is clear that a mischaracterization of the movement was perpetuated through the conference. Proof enough of that is the fact that I have yet to see a charismatic who did not perceive the conference as a slap in the face and who did not see this conference as attacking the movement as a whole.

3) Generalizations are tricky things.

I understand how difficult it is to criticize a movement, as I often have had to backtrack and clarify my own critiques of fundamentalism. The shoe doesn’t fit everybody, and the movement is bigger than you think – once you learn more of it. The same goes for critiquing charismaticism. The charismatic movement is bigger than Benny Hinn. There are rank and file charismatic believers who eschew the prosperity gospel, who avoid the anti-trinitarianism of some sectors of the movement, and who are faithful to the gospel. I contend that this group of churches and believers are largely not Reformed – so they are not just a small wing represented by the C.J. Mahaneys, Wayne Grudems, and Sam Storms of the world. They are a big group who make up the majority of charismaticism, at least in America. Now it can sure seem that most charismatics are heretical. Equally so, it can seem that most cessationists are jerks. But neither of these perceptions are the truth.

4) Controversy is not necessarily bad.

It is right to stand up for truth. Controversy cannot be entirely wrong. But a consistent controversialist should be ignored, and rightly so. Can it be that MacArthur has more fundamentalist in him than we thought? Is controversy being peddled for its own sake? I don’t really think so. I give him the benefit of the doubt. The problems the conference addressed are real and clear. And he has consistently spoken out against them over the years. Just because he is bringing the ugly wing of charismaticism to light, shouldn’t make him the enemy.

5) Are “Bashing” conferences helpful?

Do we need more “bashing” conferences? Baptist blogger Dave Miller explores that question in a helpful post. (As an aside, his reaction to the conference was perhaps the most helpful I’ve read.) How helpful is a conference really going to be when it claims most of what it addresses are the antics of unbelievers? Would it have been better to include Reformed Charismatics, who could add weight to the critique of pentecostalism run wild? Would John Piper or Sam Storms add more to the expose of the Word of Faith problem? Solidarity across party lines for the sake of truth would sure seem more convincing and may lead to less wagon-circling and more soul-searching.

6) What’s a charismatic to do?

With this conference, was there any pathway given for the one who has seen miraculous gifts manifest in their church experience? Are they supposed to assume such an experience was necessarily strange fire and doubt their salvation? Should they have a crisis of faith? God can be God — that seems to have been stressed in the conference: but what do we call it when God acts in such a bold way? It seems an emphasis on discernment and a more measured approach could prove more helpful than a wholesale dismissal of anything remotely charismatic in flavor.

7) I long for unity and dream for a convergence.

This whole debacle leads me longing for more tangible unity in the body of Christ. Yes I realize it is lofty to type such words. I don’t want to claim too much for me and my position. I just think there are many who would agree with me, that unity is something we can desire. Even admitting one side is right and one is wrong, still I wish for more unity – isn’t that biblical?

I will go beyond just wishing for this, and recommend a book – it’s what I do best around here. I would recommend that my cessationist friends (and most of my friends are cessationist) pick up a copy of Sam Storms’ Convergence: Spiritual Journeys of a Charismatic Calvinist. In that book he tries to show how both sides are right and both sides are wrong. The church needs the doctrinal clarity and Scriptural knowledge of the cessationist and the emotional realism and simple love of the charismatic. Each side can learn from the other and a biblical convergence is possible.

May God bring about such a day and encourage each party to appreciate the other in a sincere attempt to understand and appreciate what they bring to the body of Christ as a whole!

Why I’m Concerned over the Strange Fire Conference

~ Bob Hayton ~ 30 Comments

From afar, I have loosely followed the Strange Fire conference. This conference was hosted by John MacArthur and dealt with the charismatic movement. MacArthur is increasingly concerned about the impact of charismaticism worldwide.

Tim Challies has posted summaries of each of the main sessions from this conference. And I have scanned through several of them and followed the reaction to this event online.

Why would I be concerned about this conference? I am not charismatic so wouldn’t I be praising the work of MacArthur in exposing the errors of the prosperity gospel and charismatic excesses? I would if that was what this conference was about. But MacArthur and the other speakers go beyond combating charismatic excess to dismissing all charismatics as blaspheming the Holy Spirit.

Adrian Warnock, a reformed charismatic pastor and blogger who I have followed for years, was understandably concerned that MacArthur was saying that even reformed charismatics are not genuine believers. In MacArthur’s final address, he dealt with seven criticisms of the conference and does not back down. He claims most of the charismatic movement is outside the body of Christ. Quoting from Challies’ summary: “this is a movement made up largely of non-Christians that lacks accountability.”

Warnock’s reaction to this is understandable:

So, there you have it, I am a part of a movement which according to MacArthur is worse than liberalism, and… has nothing good to offer the church, oh and “most” of us are not even Christians.

To be very clear, I have no problem with other Christians holding to a different posisition on the gifts of the Holy Spirit than I do. I do also recognise… there are many different possible positions. MacArthur seems to have missed all these nuances and simply wants to reject all charismatic thinking as heretical.

My primary concern is the divisive spirit and tone that permeates this conference. If you read Warnock’s post you can understand my concern. Let me be clear, however. I do not endorse the prosperity gospel, nor the over-the-top actions of self-appointed Pentecostal TV preachers and evangelists. Most of them are frauds and do serious damage to the cause of Christ, in America and especially in third world countries where they prey on the hopes of the poor. But it is one thing to join with careful charismatic brothers and denounce error, and quite another to write off an entire branch of the body of Christ and exclude them from grace because they differ with your interpretation of Scripture.

This charismatic issue, and the question of whether the miraculous gifts continue today, is important. It does have an effect on how one will do church, and I can understand how it makes it hard for cessationists to yoke up with continuationists in ministry. But just like we shouldn’t assume that all non-Baptists are not saved, neither should we assume that everyone taking a different position on this issue is necessarily possessed by a demon.

Since I have waded out into this realm of controversy, let me offer two posts for your perusal that get at the heart of the controversy. Tom Pennington provided a biblical defense of cessationism at the Strange Fire conference – see Challie’s summary of that session. Andrew Wilson provided a biblical response and defense of continuationism (that the gifts continue). For my part, I think the case by Wilson is stronger than that given by Pennington.

I am all for protecting the church from spiritual abuse in the name of “the Spirit told me you should…”. Prophecy and words of knowledge have great potential for harm. But I cannot read 1 Cor. 14 and other places in the NT and not give the charismatics some benefit of the doubt. There is something being talked about and advocated there that differs from the church practice of many cessationists today. Furthermore, I look down the corridors of history and see numerous examples of revivals accompanied by unexplained spiritual experiences. I see missionaries talking of miraculous manifestations of God’s power in dark lands. And I see the history of the saints, with exaggerated tales, but tales, nonetheless of miracles being pivotal in the advance of the Church. And then I read Acts 2’s quotation of Joel 2 as being fulfilled in the church age and I cannot but be open to the Spirit moving in miraculous ways among the church today. For more on this, I would recommend John Piper’s sermon series on this topic.

So I remain open and cautious in my stance toward the miraculous gifts. I lift Scripture up as sufficient. I don’t need experiences to bolster my faith – but experiences have bolstered my faith. We need to be careful to try the spirits and test the prophets, yes. But we cannot and should not quench the Spirit. I can do no better than to conclude with the words of Paul in 1 Thess. 5:19-21.

Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil.

Singing Theologically: Modern Hymns and the Atonement

~ Bob Hayton ~ 2 Comments

Several years ago I highlighted the advent of the “Modern Hymn.” Keith Getty and Stuart Townend, along with others, have revived and reinvented the hymn for our generation. The most well known modern hymn, is perhaps one of the best: “In Christ Alone.” This song ranks up there with other greats and is as widely sung and loved today as “Amazing Grace.”

Timothy George, dean of Beeson Divinity School of Samford University, recently highlighted the refusal of the authors of “In Christ Alone,” to allow it to be slightly edited and thus included in a new Presbyterian (PCUSA) hymnal. George lauds that decision, since the proposed edit would take out the idea of Christ bearing God’s wrath for sin. Here is the proposed edit:

From: “Till on that cross as Jesus died / the wrath of God was satisfied.”

To: “Till on that cross as Jesus died / the love of God was magnified.”

George’s article, “No Squishy Love” was shared and discussed online and in print so much, that he has followed it up with a part 2, today. One of the places where his first article was discussed was Sharper Iron; and this most conservative of online evangelical blogs, was not even immune from those who argued against the idea that Jesus bore God’s wrath for sin. Truthfully the orthodox idea of Jesus bearing the punishment of our sin on the cross is facing hard times today.

The follow up piece by Dr. George, doesn’t back down from defending the satisfaction theory of the atonement, and it includes more historical insight on the question. In the piece, George also highlights another hymn with theological substance, “How Deep the Father’s Love for Us,” by Stuart Townend.

For my part, we should be glad that modern hymns are not as substance-less as some of the praise songs of the last few decades. Unadulterated joy and songs of intense emotion are needed, yes. But the didactic value of theologically rich hymns, which both move and instruct, is untold. May a new generation of hymn-writers pick up the mantle of Isaac Watts and continue to give the church faithful hymns for the next generation.

Dr. Russell Moore: A Gospel-Centered Response to the Komen Foundation and Planned Parenthood

~ Bob Hayton

Dr. Russell Moore struck gold in his comments Friday on the Susan G. Komen Foundation’s reversal of their decision to remove funding for Planned Parenthood. I really appreciated his viewpoint and wanted to share some of his article posted on Christianity Today here.

Some pro-life persons might wish that the Christian churches had as much influence in the public arena as Planned Parenthood, that we were able to mobilize as many callers and threaten as many boycotts. Some might see this as a sign that we need more money and respect. After all, if some Christian foundation had more financial firepower than Planned Parenthood, Komen might have stood firm…

In all of this, though, we can gain an opportunity to see what the abortion culture is all about: cash. Planned Parenthood and their allies use the thoroughly American language of freedom of choice and women’s empowerment, but what’s at stake, as seen here, are billions of dollars…

The answer for those of us who cherish the lives of women and their children, regardless of stage of development, isn’t to long to compete with Planned Parenthood in the influence that comes with massive amounts of wealth. It’s instead to see, first of all, how our own captivity to Mammon devolves us in the same way…

We don’t need a Christian foundation to compete with the merchants of death. We don’t need one more coalition with enough signatures to counter the threatened boycotts of the abortion rights peddlers. And we sure don’t need to sell bumper stickers with a line drawn through a pink ribbon.

What we need, first of all, are churches who recognize that this isn’t all that surprising. Mammon is a jealous god, and he’s armed to the teeth….

And then we need to demonstrate what it means to believe that a person’s life consists in more than the abundance of his possessions.

Let’s stop highlighting how God “blesses” the millionaire who tithes. Let’s stop trumpeting the celebrity football players and beauty queens as evidence of God’s blessing. Let’s show that God has blessed us in a Christ who never had a successful career or a balanced bank account, but who was blessed by God with life, and with children that no one can number, from every tribe, tongue, nation, and language.

Planned Parenthood has won this one. They spent a lot of money, and they’ll make a lot of money. And they’ll do so off the shredded corpses of children and the raped consciences of women. If Jesus’ kingdom were of this world, we’d be fundraising to keep up with them.

But what we have is greater than that. We have a word that tells a pregnant young woman that we believe her Down Syndrome baby is a gift, not a health care burden. And we can offer the kind of gospel that cleanses the conscience and offers what outlasts money and power: life and that to the uttermost.

Let’s work to legally protect women and children. And let’s grieve that old Mammon has won the day, again. But let’s not grieve like the pagans who have no hope. When it comes to the struggle for life, the color of victory isn’t pink like a ribbon. It’s red like a cross. [Read the full article]