Eschatology Pt 1
Thought U mite like to read my essay on the end times.. I was answering a specific question.. 😀
Should Dispensationalism have a place in Pentecostal Eschatology?
In order to fully answer this question I feel it is important to clearly identify what is meant by Dispensationalism. There is a measure of confusion and ignorance surrounding Dispensationalism and in fact Eschatology, this is down to the reality that many Pastors avoid such subjects as they are challenging and there is a measure of uncertainty among Pastors surrounding the finer details, I would suggest that impact upon the hearts and minds of the flock is not fully appreciated.
The word dispensation (oikonomia) is found in scripture[1] and is derived from two Greek words oikos which means house and nomos which translates as law and therefore together convey the idea of administration, management or government.
I have found two popular definitions of Dispensationalism which are taught to varying degrees, they range from the belief that any dispensations are married with the names of the churches[2] in the book of Revelation[3] to a more economic and social break down.
More often than not when someone refers to dispensationalism they are referring to this break down of eras rather than the definitions of the names of the churches in Revelation which is considered a further break down of the church or dispensation of grace. The fact that there are various levels of acknowledgment of this doctrine from the strong and passionate adherer to the more apathetic proselyte does not discredit the belief as this is the condition of all men regardless of conviction.
It seems to us that the presence of diversity of opinion is the natural state of fallen man struggling to understand eternal verities “through a glass darkly.” It is also a result of free people pursuing truth from a variety of cultural, intellectual and religious backgrounds that indelibly color their perspective.[4]
With that in mind the basics of dispensationalism are broken down into the following economic or social time periods:
v The dispensation of innocence (Gen 1:1–3:7), prior to Adam’s fall,
v The dispensation of conscience (Gen 3:8–8:22), Adam to Noah,
v &nb
sp; The dispensation of government (Gen 9:1–11:32), Noah to Abraham,
v The dispensation of patriarchal rule (Gen 12:1–Exod 19:25), Abraham to Moses,
v The dispensation of the Mosaic Law (Exod 20:1–Acts 2:4), Moses to Christ,
v The dispensation of grace (Acts 2:4–Rev 20:3), the current church age, and
v The dispensation of a literal, earthly Millennial Kingdom that has yet to come but soon will (Rev 20:4–20:6)
It would appear similar to the historians divisions of time with terms like ancient history, the dark ages, renaissance, etc; denoting a progression of understanding and knowledge, in theological terms it would be a progression of understanding God and His nature.
There are many dangers surrounding this type of a doctrine, which will usually be thrown up by opponents determined to destroy its credibility. One such argument against this form of dispensationalism is that it relegates parts of the bible as obsolete; since the age of innocence has passed therefore the scriptures that apply to it have passed into antiquity. However, the fact remains that the value and importance of Genesis 1:1-3:7 which defines this period is vitally important now more than ever.
I would therefore argue that although various passages have more significance to other time periods they still retain a message for all time.
An understanding of Biblical dispensations will acknowledge that the laws and diets of the Old Testament were given exclusively to . They do not question Scripture which deals with that subject. A belief in dispensations in no way conflicts with one’s belief in the tabernacle, the law, the priesthood and the covenants. It simply acknowledges that they were given to and not to the church of this dispensation.[5]
Another danger with this form of dispensationalism is that from the outside or with no teaching on the subject it can give the impression that there have been throughout history a number of different ways or means of salvation and this brings the doctrine of Soteriology into question. It could be argued that during the time of conscience to merely follow ones conscience would lead to a salvation of sorts. This has caused those who follow this teaching a measure of consternation, however, in defence they cite that salvation comes through faith in Christ alone.
However, dispensationalists have taught and do teach that salvation is always through God’s grace. The basis of salvation in every dispensation is the death of Christ; the requirement for salvation in every age is faith; the object of faith is the true God; but the content of faith changes in various dispensations.<span lang="EN-US" s
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Personally, despite some mighty men of God who I respect believe in dispensationalism I have problems with it for a number of reasons. I cannot accept the carte blanche break down of history and the dealings with men as presented. I do not believe that my reservations are in any way associated with the reality that I have had a Pentecostal experience but purely from a biblical stand point.[7]
There are four basic tenets which are the basis of the dispensationalist theology and they are:
v A radical distinction between and the church; that is, there are two peoples of God with two different destinies, earthly and the heavenly church.
v A radical distinction between the Law and Grace; that is, they are mutually exclusive ideas.
v The view that the New Testament church is a parenthesis in God’s plan which was not foreseen by the Old Testament.
v A distinction between the Rapture and the Second Coming of Christ; that is, the rapture of the church at Christ’s coming "in the air" (1 Thess 4:17) precedes the "official" second coming by seven years of tribulation. [8]
As I have mentioned there are a few misconceptions which often are the result of a lack of knowledge but after closer examination prove to be false fears. However, dispensationalism at its very core holds to the concept that God has initiated a period of Grace with the arrival of the Church and suspended His dealings with the Children of Israel. I would readily agree that there is now a period of God dealing with the church directly and not necessarily with the nation of Israel, however, I do not see the church as a separate entity but rather a branch of Israel.[9] We do not stand on the outside of the commonwealth of Israel[10] but now we are one with Abraham, Isaac, Jacob and countless others whose faith was counted for righteousness.[11] I believe that there has to be a distinction between the descendants of Abraham and the descendants of Isaac. Elijah cried out unto God when the Queen decreed that he should be killed.
1Ki 19:14 And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy coven
ant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. (KJV)
However, God replied with.
1Ki 19:18 Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. (KJV)
Clearly God makes this distinction between those who have faith and those who are simply the blood of Abraham. Therefore, to believe this separatist point of view that we are indeed a separate from is too dramatic. It is possible that a hyper-dispensationalism has given rise to replacement theology which excludes the nation of from ever reentering the plans of God.
Regarding the next tenet of this theology I have no problem; Jesus taught that He was not sent to destroy the law but to fulfill it.[12] The law could not save nor give hope of salvation, it is only through faith that we are saved.[13]
Rom 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
End Pt 1