I am currently studying and teaching the Bible book of Genesis, the primary book of the Bible that explains, from God’s perspective, the origin of humanity and the universe. Most world systems attempt to explain man’s existence and the world in which he dwells, and generally in conflict with the Genesis account. However, it is only Genesis that offers a reason for man’s existence – to live in a relationship with God. Again, it is only Genesis that documents original sin, yet human history certainly verifies that sin. I have studied and taught Genesis several times, but something which I have discovered (or that has occurred to me this time) is that even the Bible does not explain the origin of evil in the world – it just documents its presence in the record and identifies its consequences.
Another thing I am trying to grasp is the truth about dispensationalism. I know that I, along with most Bible students, accept portions of this teaching, but struggle with where they are and how many there may be. The range varies from as few as three (3) to as many as twenty-seven (27).
First, what is a dispensation? It is believed to be an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time – or a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary distinctions: 1) a consistently literal interpretation of Scripture, especially Bible prophecy and 2) a distinction between Israel and the church in God’s program. It is clear to me that most mainline denominations accept that there are at least two – the Old Testament and the New Testament.
Most serious Dispensationalists claim that this principle of hermeneutics is that of literal interpretation, which means giving each word the meaning it would commonly have in everyday usage. Symbols, figures of speech and types are all interpreted plainly in this method, and this is in no way contrary to literal interpretation. Even symbols and figurative sayings have literal meanings behind them.
They teach that there are at least three reasons why this is the best way to view Scripture. First, philosophically, the purpose of language itself seems to require that we interpret it literally. Language was given by God for the purpose of being able to communicate with man. The second reason is biblical. Every prophecy about Jesus Christ in the Old Testament was fulfilled literally. Jesus’ birth, Jesus’ ministry, Jesus’ death, and Jesus’ resurrection all occurred exactly and literally as the Old Testament predicted. There is no non-literal fulfillment of these prophecies in the New Testament. This argues strongly for the literal method. If literal interpretation is not used in studying the Scriptures, there is no objective standard by which to understand the Bible. Each and every person would be able to interpret the Bible as he saw fit. Biblical interpretation would devolve into “what this passage says to me is . . .” instead of “the Bible says . . .” Sadly, this is pretty much the case in where we are today.
Dispensational theology teaches that there are two distinct peoples of God: Israel and the church. Dispensationalists believe that salvation has always been by faith—in God in the Old Testament and specifically in God the Son in the New Testament. Dispensationalists hold that the church has not replaced Israel in God’s program and the Old Testament promises to Israel have not been transferred to the church. They believe that the promises God made to Israel (for land, many descendants, and blessings) in the Old Testament will be ultimately fulfilled in the 1000-year period spoken of in Revelation, Chapter 20. Dispensationalists believe that just as God is in this age focusing His attention on the church, He will again in the future focus His attention on Israel (Romans 9-11).
Using this system as a basis, dispensationalists understand the Bible to be organized into several dispensations. Most students accept seven, as follows: innocence (Genesis 1:1 – 3:7), conscience (Genesis 3:8 – 8:22), human government (Genesis 9:1 – 11:32), promise (Genesis 12:1 – Exodus 19:25), law (Exodus 20:1 – Acts 2:4), grace (Acts 2:4 – Revelation 20:3), and the millennial kingdom (Revelation 20:4-6). Again, these dispensations are not paths to salvation, but manners in which God relates to man. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming and usually a pretribulational interpretation of the rapture. To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a clear distinction between Israel and the church, and organizes the Bible into the different dispensations it presents.
I am not fully satisfied with any particular number of such periods and some of the tenants of the belief system, but I am extremely pleased and thankful that God sees me differently “in Christ” than He saw me prior to that defining point in my life. I would certainly argue that there is clearly truth in this teaching, but I struggle with many of the lines therein.
It Seems to me . . . the greatest value of this teaching is to enable students to better grasp the reality that Jesus has forever changed our identity before the judgement seat of God and that His sacrifice absolutely changes how Holy God deals with sin-inclined man! I know that by the demands of Scripture that God was honor-bound to deal with me in a different fashion before than He is to deal with me today. Jesus is the difference. He changes everything.
This Sunday I will cover the era of Noah and his family exiting the ark. Certainly a new era, a fresh new start, but clearly with a new tension between man and the rest of God’s creation (I don’t believe animals feared one another or feared man – or man feared animals up to that moment in history. If that tension had existed, it would have made things quite difficult on the ark).